12. 성막(the Tabernacle)으로부터 가르침

(책): 성막으로부터 가르침(book: Teaching from the Tabernacle) by C. Sumner Wemp

 

* English text is located at the end of this Korean Text. 영어 원본은 한글 번역본의 마지막에 놓여 있습니다. 

 

 

(안내): 이 책은 미국의 린치버그 침례교 신학교(Lynchburg Baptist Schools)의 C. Sumner Wemp 박사님이, 우리 그리스도인들이 필히 알고 이해해야만 할, 구약성경에 계시된 “하나님의 성막”에 관해 기록한 책으로서, 만일 우리가 이 책을 읽고 잘 소화한다면 우리의 신앙의 기초가 잘 다져지고 우리의 신앙생활을 업그레이드할 수 있을 것으로 여겨지기에, 제가 그분의 책을 한글로 번역하여 여러분들에게 소개해 드리게 되었습니다. 부디 여러분께서 이 책을 여러 번 읽으시고 성막에 계시된 하나님의 진리를 잘 깨닫고 신앙생활에 적용하시길 우리 주 예수님의 이름으로 축원합니다.   

박영진 목사 드림.

 

(Guidance): This book is a book written by Dr. C. Sumner Wemp of Lynchburg Baptist Schools in the United States about the “Tabernacle of God” revealed in the Old Testament, which we Christians must know and understand. If we read and digest this book well, I believe that it will solidify the foundation of our faith and upgrade our life of faith. Therefore, I have translated his book into Korean and introduced it to you. I pray that you will read this book many times, understand the truth of God revealed in the tabernacle, and apply it to your life of faith in the name of our Lord Jesus.

From Pastor Youngjin Park.

 

 

 

목차:

 

책 소개(Forward)

 

머리말(Preface)

 

1. 성막의 가르침 (The Teaching of the Tabernacle

2. 그 문에서 결정 (The Decision at the Door)

3. 그 제단에서 받아들여짐 (The Acceptance at the Altar)

4. 물두멍에서 씻음 (The Washing at the Water)

5. 진설병의 양식 (The Sustenance of the Shewbread)

6. 분향단에서 중보기도 (The Intercession at the Incense)

7. 그 등잔대의 빛 (The Light of the Lampstand)

8. 휘장에서 바라봄 (The View at the Veil)

9. 속죄소에서 만남 (The Meeting at the Mercy Seat)

10. 구름의 덮음 (The Covering of the Cloud)

11. 제사장들의 처소 (The Place of the Priests)

 

 

책 소개:

 

 

광야의 성막에 관한 책은 많이 있습니다.  많은 뛰어난 신학자들이 성경의 이 중요한 부분을 심오하게 다루었습니다.  그러나 이 책은 다릅니다. 이 책은 시장의 일상적인 그리스도인을 위해 쓰여졌습니다. 그것은 위대한 성경 교사와 설교자들의 지적 능력에 도전하기 위해 쓰여진 것이 아닙니다.  오히려 이 신나는 건물을 산책하고 싶어하는 평범한 그리스도인들의 마음에 영감을 주고 축복하기 위해 쓰여졌습니다.  

 

 

이 책은 C. Sumner Wemp 자신과 매우 흡사합니다.  웸프 박사는 오래전 사람들을 축복하고 돕는 일에 자신의 삶을 바쳤습니다.  Liberty Baptist College, Thomas Road Bible Institute, Liberty Baptist Theological Seminary의 학생들은 내가 말하는 내용을 알고 있습니다.  그는 우리 대학의 부총장이자 각 학교의 영적 생활 책임자입니다.  예배당에서의 그의사역, 매년 수백 명의 젊은이들에게 상담, 그리고 다른 사람들의 일에 대한 그의 삶의 전반적인 참여는 사람들에 대한 그의 사랑의 긍정적인 증거입니다.  

 

 

성경 교육을 거의 받지 못한 사람들도 큰 축복을 받으며 성경을 읽을 수 있을 것입니다. 주일학교 학생들은 성막의 진리를 이렇게 분명하게 제시함으로써 많은 것을 얻게 될 것입니다.  그 외에도 목회자, 교사, 기독교 사역자들이 공부하기에 유익한 책입니다.  좋은 설교를 위한 보조 도구로 잘 설명되어 있습니다.  

 

 

이 책은 사람들의 언어로 되어 있습니다.  쉽게 이해할 수 있습니다. Sumner는 "기린에게 먹이를 주려고" 시도하는 것이 아니라 "내 양을 먹이라"는 주님의 훈계에 주의를 기울이고 있습니다.

 

 

나는 이런 종류의 책을 쓸 수 있는 사람이 시간을 내어 저술하여 기독교 대중이 접할 수 있기를 오랫동안 바랐습니다.  하나님께서 이 책을 사용하여 많은 그리스도인들의 축복과 많은 귀한 영혼들의 구원에 사용하시기를 빕니다… 제리 폴웰(JERRY FALWELL)

 

 

 

 

 

서론:

 

 

성막(the tabernacle)에 관한 일련의 설교를 들어 본 적이 있습니까?  당신이 목사라면 성막의 각 기사(article)에 대해 설교한 적이 있습니까? 일반적으로 저는 회중의 1~2%만이 강단에서 그런 일련의 설교를 들어본 적이 있음을 발견했습니다!(목회자들이 강단에서 성막에 관해 설교를 자주 해야 함에도 불구하고 거의 설교를 하지 않아서 교인들이 중요한 사항을 거의 듣지 못한다는 말임).  왜 이런거죠?  

 

 

성막에 대해 주의 깊게 연구한 사람이라면 누구나 그것이 지금까지 할 수 있는 연구 중 가장 흥미롭고 교육적인 연구 중 하나라고 말할 것입니다.  달라스 신학교 도서관(Dallas Theological Seminary Library)에서 성막에 관한 모든 책과 출애굽기에 관한 모든 주석을 읽으며 일주일을 보낸 후, 나는 그것이 왜 그렇게 드물게 설교되는지를 발견했다고 믿습니다. 자료를 실제로 설교할 수 있게 만들기 위해 책이 쓰여지지 않았습니다. 활용할 수 있는 설교 개요가 없습니다.  문제는 설교하기가 쉽지 않다는 것입니다. 자료의 개요를 짜고 설교하는 데 실제로 노력하기 전까지는 어렵다는 것을 알았습니다.  

 

 

두 번째 사실이 저를 강타했는데, 그것은 일부 작가들이 모든 기사를 영적으로 해석하고 모든 손잡이와 그릇에 대한 세부적인 설명에 들어가는 데 얼마나 공상적인가(그 내용이 얼마나 실질적이지 않은가) 하는 것입니다. 얼마나 많은 널판이 있었고 덮개가 정확히 어떻게 놓여졌는지에 대한 큰 논쟁은 설명해야 할 중요한 진리를 건드리지 않습니다(그 책들의 저자들은 성막의 진리를 터치하지 않았다는 말임). 

 

 

나는 자료를 설교할 수 있고 가르칠 수 있게 만들려고 노력했습니다.  또 하나는 그것을 실용적으로(practically) 만들려고 노력했습니다.  중요한 것은 사람들에게 진리를 가지고 알리는 것이 아니라 그들을 위대한 진리를 가지고 변화시키는 것입니다.  성막(the tabernacle)은 변화시키는(transforming) 진리로 가득 차 있습니다.  하나님의 은혜로 나는 이러한 변화시키는 진리를 간단하고 성경적으로 제시하려고 노력했습니다. 사랑하는 주님께서 당신의 사랑하는 아들의 영광을 위해 이 메시지들을 사용하시기를 바랍니다.

  

 

 

 

* 성막(the tabernacle) 평면도: 

 

 

 

1. 성막의 가르침 (The Teaching of the Tabernacle):

 

3톤의 금, 5톤의 은, 4톤의 놋쇠, 각종 보석, 고급 목재, 멋진 태피스트리 (tapestries: 직물류)로 지어진 가로 15피트, 세로 45피트의 집을 상상해 보십시오.  이곳은 탈출한 노예 무리(애굽에서 종노릇하다가 하나님의 구원을 받아 출애굽한 이스라엘 백성들을 말함)가 지은 이동식 예배당인 성막이었습니다.  하나님의 섭리로 이 놀라운 프로젝트는 이전에 그들을 사로잡았던 이집트인들이 이스라엘 자손에게 준 작별 선물로 자금을 조달했습니다.  노동력과 하나님께서 친히 규정하신 재료를 고려할 때, 오늘날 그러한 건물을 1,000만 달러 미만으로 세울 수는 없습니다 (비고: 그보다 훨씬 큰 돈이 들어갈 것이라는 말임). 

 

 

성막의 독특한 구조와 가치는 우리의 관심을 끌게 합니다.  해체와 재조립이 단순함의 전형인, 비용이 많이 드는 조립식 구조는 그 이전에도 그 이후에도 없었습니다. 전문가(Master Efficiency Expert)의 설계에 따르면 그분의 임재의 ​​구름이 앞으로 나아갈 때 8,500명의 캐리어(운반하는 사람들)가 신속하게 이동할 수 있습니다. 

 

 

하나님은 그분의 말씀의 두 장(two chapters)을 창조에 할애하셨지만(창세기 1-2장) 성막에 대해서는 40장 이상을 할애하셨습니다. 그분은 그것이 참되고 중요한 것이 되기 위해 한 번 이상 무엇인가를 말씀하실 필요는 없지만 성막에 관한 그분의 특별한 강조는 그것이 우리에게 매우 중요하다는 것을 나타냅니다. 히브리서 9:24은 성막의 "거룩한 곳들(holy places)"이 "하늘 자체"의 그림들(figures)이라고 말합니다. (히브리서 9:24) “그리스도께서는 참 것의 그림자인 손으로 만든 성소에 들어가지 아니하시고 오직 참 하늘에 들어가사 이제 우리를 위하여 하나님앞에 나타나시고.” 이것이 사실이라면, 사람이 성막 안의 성소에 접근하는 방식은 사람이 천국에 가는 방식입니다!  이것이 "천국에 가는 방법"이라는 메시지 시리즈 전체의 중심 주제입니다.

 

 

아마도 성막을 연구하는 가장 큰 동기는, 신약성경은 그것(성막)이 묘사하는 진리들과 떨어져 완전히 이해될 수 없다는 점일 것입니다(성막을 연구해야만 하는 주요 동기는 성막을 알 때 비로소 신약성경을 올바로 이해할 수 있기 때문임). 제물과 희생, 성막과 그 비품, 제사장과 그들의 섬김에 대한 언급은 성막의 배경 없이는 이해할 수 없습니다. 그 안에는 거의 모든 신약의 진리가 유형과 그림으로 포함되어 있으며 각 그림은 천 마디 말보다 더 가치가 있습니다.  

 

 

건물과 부지(땅)를 빠르게 둘러보면 하나님의 거처인 이 성막 주위에 높이가 5규빗, 즉, 7.5피트인 울타리가 있음을 알 수 있습니다(1규빗은 길이가 18인치였습니다.) 그 울타리는 폭이 75피트, 길이가 150피트이고 동쪽을 향한 문(유일한 출입문)이나 문이 있었습니다.  이 바깥뜰은 우리의 지상 생활과 하나님과의 관계에 대한 그림입니다.  문 바로 너머 울타리안에는 동물들이 제물로 바쳐지고 불태워지는 거대한 놋 제단이 있었습니다. 그리스도께서 우리의 죄를 위해 드려졌던 갈보리(Calvary)의 그림입니다. 뜰(the court)의 다음 줄에는 제사장들이 봉사하기 위해 성막에 들어가기 전에 손과 발을 씻기 위해 물로 채워진 놋 물두멍(brass laver)이 있었습니다. 이 물두멍은 신자가 자신의 죄를 고백하고 매일의 더러움에서 깨끗함을 받는 것을 말합니다. 

 

 

깨끗해진 제사장은 예배의 장소인 성막(the tabernacle)에 들어갈 수 있었습니다. 폭 15피트, 길이 45피트, 높이 15피트의 다소 작은 건물에 보기 흉한 오소리 가죽으로 덮여 있었지만 내부는 절묘했습니다.  울타리 문과 같은 재료로 된 그 문은 문이신 그리스도를 묘사합니다.  건물은 두 개의 방으로 나뉘었습니다: 첫 번째는 15x30피트이고 두 번째는 15피트 정육면체입니다.  첫 번째 방은 성소(the holy place)라고 불렸습니다. 하늘에 있는 그리스도 안에 있는 그리스도인의 위치는 이 방과 평행을 이룹니다. 그곳은 제사장이 주님과 매일 교제하고 예배하는 장소였습니다.  그 안에는 세 개의 가구가 있었습니다.  북쪽에는 제사장의 음식인 진설병 상이 있었습니다.  남쪽에는 빛을 비추는 촛대, 즉, 등잔대가 있었습니다.  그 두 방을 나누는 그 휘장 옆에는 분향단이 서 있었는데, 그것은 하나님께 향기로운 냄새로서 올라가는 기도의 그림입니다.  매우 두껍고 아름다운 베일(휘장)이 마지막 방을 닫았습니다.  이 휘장은 그리스도의 살 또는 몸을 나타내는데, 그것은 바깥으로부터 볼 수 없도록 하나님의 영광을 가리고, 그리스도의 죽음으로 둘로 찢어졌습니다.  이 정육면체 크기의 마지막 방은 지성소 또는 가장 성소라고 불렸으며 언약궤가 있었습니다. 궤는 물론 상자를 의미합니다.  이 상자에는 기념물들로서, 돌판 혹은 십계명, 아론의 싹 난 지팡이와 만나(manna) 항아리가 들어 있었습니다.  궤 위, 두 그룹 사이에는 하나님께서 거하시며 대제사장 아론을 만날것이라고 말씀하신 곳이 있습니다.  그것은 하늘 자체의 그림, 하나님의 거처입니다. 

 

 

성막은 휴대가 가능했습니다.  이스라엘 자손은 이동할 때 성막을 메고 갔다가 진을 칠 때 다시 세웠습니다.  백성들은 성막 주변의 특정 지역에서 지파에 따라 천막에서 살았습니다.  출애굽기 24장 18절부터 그 책의 마지막까지는 장막을 만드는 것과 그 사역에 대한 세부 사항과 설명을 제공합니다.

 

 

 

 

그 성막의 장소(The Place of the Tabernacle):

 

 

모세가 성막에 관한 지시를 받은 곳은 "산"이었습니다(출 24:18).  시내산은 이집트를 떠난 지 3개월 만에 도달했습니다.  시내산의 의미는 불확실합니다.  아마도 그것은 광야 특성 때문에 히브리어 단어 seneh에서 "가시가 많은"을 의미합니다.  모세는 시내산에서 율법과 성막, 율법과 은혜라는 두 가지 지시를 받았습니다.  율법은 사람이 스스로 하나님께 나아갈 수 없는 이유를 보여주었고, 성막은 사람이 하나님께 나아갈 수 있는 길을 보여주었습니다. 이 산에서 하나님은 하늘로 가는 길을 묘사하셨고 갈보리 산에서 그리스도는 하늘로 가는 길을 사셨습니다(purchased: 구입). 

 

 

기독교인의 일들이 눈부시거나 장관이어야 한다는 것을 믿지 않는 사람들은 시내 산과 갈보리 산을 고려해야 합니다.  율법이 주어졌을 때에, 우뢰와 번개와 빽빽한 구름이 그 산 위에 있고 나팔 소리가 심히 크니 진영에 있던 모든 백성이 떨었습니다.  모세가 하나님을 만나려고 그 백성들을 진영 밖으로 데려갔습니다.  그리고 그들은 산 아래 부분에 섰습니다.  시나이 산에 연기가 자욱했습니다. 그 이유는, 여호와께서 그 산 위에 불로 강림하셨기 때문입니다. “그 위에 불이 붙으니 그 연기가 옹기점 연기 같이 올라가고 온 산이 크게 진동하며 나팔 소리가 점점 커질 때에 모세가 말하니 하나님이 음성으로 응답하시더라” (출 19:16-19).  

 

 

그것은 분명히 장엄한 장면이었고, 그것은 관심을 끌고 공포를 조장하는 목적을 달성했습니다.  갈보리 산에서 구주께서 돌아가셨을 때, 어둠이 온 땅을 덮었습니다.  땅이 진동하고 바위가 갈라졌습니다.  그리고 무덤이 열렸습니다.  예수님의 부활 후에 자던 성도의 몸이 많이 일어나 무덤에서 나와 거룩한 성에 들어가 많은 사람에게 보였습니다 (마 27:45-53). 

 

 

그들이 무엇을 했는지, 무엇을 성취했는지 우리는 알 수 없지만 단순히 그것이 눈부셨다고 말하는 것은 삼가면서 말하는 것입니다.  오늘날 하나님의 종들은 사람들의 이목을 끌고 그들의 마음에 하나님에 대한 경외심을 심어줄 수 있는 어떤 장관을 보기 위해 주님과 함께 산에 올라야 합니다.  

 

 

“모세가 하나님과 함께 사십 주야를 산에 있으니라” (출24:18).  그곳에서 그는 금식하고 잔치를 베풀며 하나님을 대면했습니다.  그는 "떡도 먹지 아니하고 물도 마시지 아니 했기 때문에" (출 34:28) 금식했습니다. 이것은 육체와 그 모든 식욕을 부인할 때였습니다.  그런 다음 모세는 하나님의 말씀을 먹었습니다.  그는 "여호와께서 모세와 말씀하시되 ... 사람이 그 친구와 이야기함 같이 여호와께서 모세와 대면하여 말씀하시기를" (출 33:9-11) 하나님의 음성에 귀를 기울였습니다. 하늘에서 하나님의 말씀을 듣고 그것을 다른 사람들과 나누는 것은 얼마나좋은 일입니까? 

 

 

마침내 모세는 주님을 "대면"했지만, 그는 오직 하나님의 등만 보고 살 수 있었습니다(출 33:23).  모세가 하나님의 영광 중 일부를 본 후, “그 얼굴의 살갗에 광채가 나므로 그들이 그에게 가까이 하기를 두려워하더라” (출 34:30).  

 

 

모세는 하나님과 홀로 있었습니다.  하나님과 함께 홀로 머무는 것은 모든 삶을 변화시킬 것입니다.  야곱(Jacob)은 그것을 발견했습니다.  그는 하나님과 홀로 씨름하여 하나님이 그를 축복하실 때까지 씨름했습니다. 우리가 하나님과 그토록 적은 시간을 보낸다는 것은 얼마나 비극적인 일입니까?  우리가 그분의 영광을 거의 보지 못하고 그분의 선하심에 대해 거의 알지 못하는 것도 당연합니다.  

 

 

오늘날 우리 설교자들은 하나님과 함께 산꼭대기에 올라 그분의 백성을 위한 메시지를 받고 온 마음을 다해 그 메시지를 전해야 합니다!  

 

 

 

 

성막의 계획(The Plan of the Tabernacle):

 

 

성막을 위한 재료를 구하는 계획은 출애굽기 25:1-7에 요약되어 있습니다. "여호와께서 모세에게 이르시되" (1절).  하나님이 말씀하실 때 우리는 더 잘 듣고, 모든 말을 포착하고, 모든 세부 사항을 파악해야 합니다.  

 

 

(백성들: The people):

 

 

모세는 "이스라엘 자손에게 명하여 내게 예물을 가져오라" (출 25:2)는 지시를 받았습니다.  여기에 하나님의 일을 위한 하나님의 계획이 있습니다. 하나님의 백성은 제물을 가져와야 합니다.  하나님은 "돈을 모으기 위해 물건을 팔거나, 바자회를 열거나, 케이크를 굽거나, 저녁을 먹거나, 기타 현대적인 장치를 사용하라"고 말씀하지 않으셨습니다.  무엇보다 "밖에 나가서 내 집을 지을 돈을 구걸하라"고 말씀하지 않으셨습니다.예배의 집을 짓는 비용은 애굽의 속박에서 구원받은 200만명의 이스라엘 노예들의 자금으로 마련되었습니다.  하나님의 능력으로 죄의 종살이에서 구원을 받은 우리가 하나님의 집을 건축하기 위하여 드리고자 하지 아니하면 누가 하여야 하리요? 

 

 

 

(절차: The procedure):

 

 

모든 사람이 "마음으로 자원하여" (2절) 바쳐야 했습니다.  하나님의 바람은 항상 사람의 헌신이, 강요되지 않고 자원하는 마음에서 값없이 드리는 것입니다.  응답은 항상 인간에 대한 하나님의 선하심에 근거합니다.  구속받은 자들이, 다른 사람들로 하여금 복음을 듣고 또한 속박에서 나올 수 있도록 기꺼이 베풀지 않는 것은 얼마나 비극적인 일입니까!  “각 사람이 그 마음에 정한 대로 할 것이요 인색함으로나 억지로 하지 말지니 하나님은 즐겨 내는 자를 사랑하시느니라” (고후 9:7)는 것은 항상 사실이었습니다.

  

 

하나님께서 보시는 마음의 동기는 우리의 헌신을 받아들이시는 데 있어서 큰 차이를 만듭니다.  그들의 예물은 금에서 염소 털까지 손에 있는 것으로드려야 했습니다(출 25:3-7).  이스라엘 백성이 가진 것은 하나님의 공급에 의한 것이었습니다.  하나님은 "이집트인들이 보는 앞에서 백성에게 은혜를 입게 하사" 이집트인들이 그들에게 "은 그릇과 금 그릇과 의복"을 주게 하셨습니다(출 12:35-36, NASB).  오늘날 우리가 가진 모든 것은 하나님의 은혜로 된 것입니다. "그가 네게 재물 얻을 능을 주셨음이니라" (신 8:18).  주 예수께서 "나를 떠나서는 너희가 아무 것도 할 수 없음이라" (요 15:5)고 말씀하셨을 때 그분은 우리의 부와 건강과 우리가 가진 모든 것을 얻는 것을 포함하셨습니다.  하나님의 백성이 재물을 소유하는 것은 주께서 그것을 필요로 하시기 때문입니다.  그분은 우리에게 선한 청지기가 되라고 명령하십니다. 

 

 

이스라엘 자손이 가져온 더 값비싼 예물에 더하여 염소 털로 만든 보잘 것 없는 제물도 있었습니다.  가장 부유하지 않은 사람도 주는 일에 참여할수 있습니다.

 

 

 

(문제: The problem): 

 

 

모세는 곧 독특한 문제에 직면했습니다.  오늘날 우리가 하나님의 일에 이와 같은 문제를 가지고 있다면 얼마나 좋을까요?  그러한 관대함은 그들이 구출되었던 무거운 속박에 대한 새로운 기억 때문입니까?  그들은 그들의 사랑과 감사의 깊이에서 베풀었습니까? 하나님께서는 우리가 처음 사람(첫 사람 아담을 말함)을 떠나 그리스도의 사람이 되기 전에 어떤 사람이었는지를 잊지 않도록 도와주십니다.  

 

 

“이에 백성이 가져오지 못하더라 그들의 물건이 모든 일을 하기에 족하고 많으니라” (6-7절).  그러한 자제는 일요일 아침 교회 예배에 대한 훌륭한 발표가 되지 않을까요?  구속받은 자들만이 오늘날 선한 청지기라면 이렇게 풍성한 헌금이 있을 것입니다.  우리는 도움이 필요한 사람들을 위해 교회, 학교, 선교 프로젝트를 세울 수 있습니다.  텔레비전의 황금 시간대를 사서 세상을 복음으로 뒤덮는 데 사용할 수 있습니다.

 

 

 

(사람: The person):

 

 

출애굽기 25장 2절에서 하나님이 말씀하신 것은 의미심장합니다. 우리는 주님께 드리는 것이지 교회나 종파에 드리는 것이 아니며 설교자에게 돈을 지불하는 것이 아님을 기억해야 합니다. 드리는 것은 자발적인 마음에서 나오는 하나님께 드리는 예배 행위여야 합니다. 우리는 그런 영광스러운 가격으로 구속되었기 때문입니다.

 

 

 

성막의 목적: The Purpose of the Tabernacle:

 

 

성막의 목적은 출애굽기 25:8에 정의되어 있습니다.  “내가 그들 가운데 거할 수 있도록." 그곳은 "성소", 하나님이 그들 가운데 거하실 "따로 구별된 장소"가 되어야 했습니다. 처음으로 하나님은 예배의 집을 갖게 되셨습니다.  아브라함이 건축하였었던 것과 같은 그런 제단들은 있었지만 그러나, 하나님의 예배를 위해서 구별되었던 구조물은 없었습니다. 하나님은 동산에서 아담과 함께 거니셨고 아브라함을 방문하셨으며 성막에서 이스라엘과 함께 거하실 것이었습니다(대하 7:16에서 우리는 그분이 그 성전 안에 거하시는 것을 봅니다; 그리고, 골 2:9에서는 그분의 아들 안에서, 그리고 고전 6:19-20에서는 믿는 자 안에서, 그분이 거하시는 것을 봅니다.)

 

 

성막은 이동할 수 있는 구조여야 했습니다.  그들은 낯선 땅에서 순례자들이었습니다. 오늘날에도 우리는 이동식 예배 장소를 가지고 있습니다.  하나님이 이르시되, “내가 그들 가운데 거하며 두루 행하리라. 나는 그들의 하나님이 되고 그들은 내 백성이 되리라” (고후 6:16). 이스라엘처럼 우리도 아직 "집"에 있지 않고 외국 땅에서 "나그네와 행인들(strangers and pilgrims)" 입니다(벧전 2:11). 하나님이 우리 몸 안에서 편안히 느끼시고 그의 영광이 우리 안에서 나타나게 하시기를 원합니다.

 

 

많은 신자들이 교회 건물을 더럽힐 생각을 하지 아니하지만, 그러나, 그들은 그들 자신의 몸, 즉, 하나님의 성전에 해를 끼치는 행실을 즐겨 행할 것이고, 그것에 관해서는 아무것도 생각하지 않을 것입니다. 교회 건물이 하나님께 예배를 드리기 위해 "따로 구별"되어 존중받아야 한다는 것은 사실이지만, 그러나, 우리가 그 건물을 떠날 때 우리는 그분이 그 성전안에 계셨다는 감각으로 거기에 하나님의 영광을 남겨두는 것은 아닙니다. 우리는 어디를 가든지 우리 안에 계신 그리스도를 의식해야 합니다(골 1:27 참조). 

 

 

“내가 그들 가운데 거할 것이다.” 성막의 목적은 무엇입니까! 그분은, 그들이 거룩하기 때문에 그들 가운데 거하시기 위해 내려오신 것이 아니라, 그들을 거룩하게 만드시려고 내려오셨습니다. "거기서 내가 너와 만나고 속죄소 위에서 네게 말하리라" (출 25:22). 성막에 대한 하나님의 규격은 사람이 어떻게 하나님을 만나고 교제할 수 있는지, 그리고 하나님과 사람이 어떻게 함께 거할 수 있는지를 알려줍니다.  이 계획은 하나님께로 가는 길을 보여줍니다.  어떻게 하면 천국에 갈 수 있습니까?  사람이 어떻게 하나님 앞에 설 수 있겠습니까?  답은 성막에 그림으로 나타나 있습니다.  요한계시록 21장 3절에 “또 내가 들으니 하늘로서 큰 음성이 나서 가로되 보라 하나님의 장막이 사람들과 함께 있으니 하나님이 저희와 함께 거하시리니 그들은 하나님의 백성이 되고 하나님이 친히 그들과 함께 계셔서 그들의 하나님이 되시리라."   

 

 

 

 

성막의 모형: The Pattern of the Tabernacle:

 

 

성막의 모형은 다음과 같이 주어졌다: “내가 네게 보이는 모든 것 곧 성막의 모형과 그 모든 기구의 모형을 따라 너희는 장막(성막)을 지을지니라” (출 25:9). 

 

 

히브리서 9:23-24은 말합니다: “그러므로 하늘에 있는 것들의 모형은 이런 것들로써 정결하게 할 필요가 있었으나 하늘에 있는 그것들은 이런 것들보다 더 좋은 제물로 할지니라. 그리스도께서는 참 것의 그림자인 손으로 만든 성소에 들어가지 아니하시고 바로 그 하늘에 들어가사 이제 우리를 위하여 하나님 앞에 나타나시고.” 

 

 

우리는 어떻게 하나님의 임재 안으로 들어갈 수 있습니까?  죄인이 어떻게 하나님 앞에 정죄받지 않고 설 수 있겠습니까?  성막은 길을 보여줍니다.  

 

 

그 대답은 23절에 간단한 형태로 주어집니다. 하나님께서 "하늘에 있는 것들의 모형"인 이 땅에 있는 장막이 "송아지와 염소"(19절)의 피로 정결케 되었지만 자기를 더 좋은 제물로 드릴진데, 곧 그리스도의 보배로운 피로 드리는 것입니다.  대제사장은 해마다 한 번씩 홀로 지성소 안으로, 곧 하늘 자체의 그림인 하나님의 임재 안으로 갔습니다. 그러나, “피가 없이는 아니하나니” (히 9:7).

 

 

우리가 하나님 앞에 서야 할 절대적인 것은 교인도, 세례도, 견진(confirmation)도, 선행(good works)도 아닙니다.  그것은, 그리스도의 피입니다. 우리는 "피 흘림이 없은즉 사함이 없느니라" (22절)기 때문에 반드시 "피를 가지고" 하나님께 나아가야 합니다. 믿음으로 그리스도의 피를 당신의 마음과 삶에 적용하여(apply) 하나님께서 그것을 당신의 죄에 대한 속죄(atonement)로 여기도록 하십시오.  구약에서 어린양은 죄 값으로 하나님께 드려졌습니다.  그리스도께서 우리 죄들을 위해 고난을 당하셨고 죽으셨으며, 만일 당신이 그리스도와 그분의 희생을 당신 자신을 위해 주장한다면 당신은 모든 죄에서 완전히 씻음 받고 하나님 앞에 설 수 있습니다. 

 

 

 

2. 그 문에서 결정 (The decision at the door):

저 문 너머에는 무엇이 있을까요?  어렸을 때 나는 비밀 클럽에 가입할 뻔한 적이 있습니다.  입문실로 가는 문 너머에서 나는 비명과 웃음소리를 들었습니다.  나는 겁이 나서 후퇴했습니다.  그 후 나는 종종 내가 무엇을 놓쳤는지 의아해했지만, 그 문을 통과해서 그 대가를 치르고 찾아내겠다고 결심할 수는 없었습니다. 


장막(the tabernacles)에 가까이 다가가는 이스라엘 사람들은 먼저 장막을 둘러싸고 있는 7.5피트의 울타리를 보았습니다.  그들은 성막이 하나님과의 관계를 바로잡고, 그분을 경배하고, 개인적으로 희생을 드리고 그들의 죄를 용서받는 그 장소임을 알았습니다. 그러나 그러기 위해서는 그들이 문으로 들어가야 했습니다. 

 

 

성막은 높이가 5규빗 또는 7.5피트인 흰색 세마포(linen) 울타리로 둘러싸여 있었습니다.  울타리를 만들고 거는 것에 대한 자세한 내용은 출애굽기 27:9-19에 나와 있습니다.  재료는 가늘게 꼰 흰색 세마포(리넨)이었습니다.  남쪽과 북쪽의 길이가 150피트가 되도록 지시가 내려졌습니다.  그 휘장은 은 장대(rods)에 은 갈고리(hooks)를 달아 땅의 놋쇠 받침에 박은 기둥이나 기둥 스무 개에 매달렸습니다.  동쪽과 서쪽의 휘장은 길이가 칠십오 규빗이고 기둥 열 개에 드리워졌습니다.  동문(east gate)이나 도어(door)에 대한 세부 사항도 제공되었습니다.  문 양쪽에 세 기둥으로부터 열다섯 규빗의 휘장을 드리웠습니다.  길이가 20규빗인 문은 네 기둥에 걸려 있었습니다. 

 

 

"가늘게 꼰 베실" 성막 울타리는 거룩함이나 의로움을 나타내거나 상징했습니다. 하나님은 거룩함으로 둘러싸여 계십니다;  우리가 그분께 다가갈 때 우리는 그분의 거룩함을 마주하게 되고 우리의 거룩함이 없슴을 알게 됩니다.  이사야가 "높고 높이 들리신 여호와를 보았을 때" (이사야 6:1), 그는 자신과 백성의 부정함을 깨달았습니다. "화로다 나여 망하게 되었도다 나는 입술이 부정한 사람이요 입술이 부정한 백성 중에 거주하면서 만군의 여호와이신 왕을 뵈었음이로다" (v. 5).  하나님께 나아가는 사람은 누구든지 주님의 거룩하심과 자신의 무가치함을 보아야 합니다.  그제서야 그는 하나님의 임재(God's presence) 안으로 들어가는 유일한 문(door)으로 들어가야 할 필요성을 인식할 것입니다.

그 문(the Door)의 설명:


참으로 장엄한 문이 이스라엘 백성의 입구를 기다리고 있었습니다!  “뜰 문을 위하여 청색 자색 홍색실과 가늘게 꼰 베실로 수 놓아 짠 이십 규빗의 휘장이 있게 할 지니 그 기둥이 넷이요 받침이 넷이며” (출 27:16). 장막으로 들어가는 이 아름다운 문은 물론 그리스도의 그림자입니다. 왜냐하면 그분은 자신에 대해 "내가 문이니 누구든지 나로 말미암아 들어가면 구원을 얻으리라" (요 10:9)고 말씀하셨기 때문입니다. 성경의 색상은 항상 중요합니다.  오늘날에도 그것들은 상당히 상징적이고 의미가 있습니다.  이 장막 문(door) 또는 게이트(gate)는 무엇보다도 먼저 그리스도의 하늘의 성격(character: 성품)을 말하는 청색으로 묘사되었습니다. 사람이 그분에 대해 어떻게 생각하든 그는 그분이 "육신으로 나타난 하나님" (딤전 3:16) 임을 인정해야 합니다.  예수 그리스도가 경건했거나 다른 누구보다 경건했다고 말하는 것으로는 충분하지 않습니다. 그분은 요한복음 1:1, 3이 분명히 밝힌 바와 같이 참 하나님의 참 하나님(very God of very God)이셨습니다. “태초에 말씀이 계시니라 이 말씀이 하나님과 함께 계셨으니 이 말씀은 곧 하나님이시니라. 만물이 그로 말미암아 지은 바 되었으니 지은 것이 하나도 그가 없이는 된 것이 없느니라."  더 나아가 “말씀이 육신이 되어 우리 가운데 거하시매 우리가 그의 영광을 보니 아버지의 독생자의 영광이요 은혜와 진리가 충만하더라” (14절).  육체가 되심으로 그리스도는 사람이 되셨습니다. 그러나 그분은 죄가 없으신 완전한 사람이셨습니다.  이것은 초자연적인 잉태와 동정녀 탄생을 필요로 했습니다.  어떤 다른 사람과 달리 예수님은 죄의 본성이나 죄의 얼룩(sin nature or taint of sin)이 전혀 없으셨습니다. 참 하나님이시며 참 사람이신 그분만이 유일한 "하나님과 사람 사이의 중보자(mediator)"이십니다(딤전 2:5); 그리하여 그분은 하나님께로 가는 길이요 문이 됩니다.  “내가 곧 길이요 진리요 생명이니 나로 말미암지 않고는 아버지께로 올 자가 없느니라” (요 14:6)고 말씀하셨습니다. 

 

 

자주색은 성막의 문을 만드는 데 사용된 두 번째 색상이었습니다. 자주색은 여전히 ​​왕족을 말합니다. 주 예수는 왕족입니다. 그는 무엇보다도 유대인의 왕이며 다윗의 왕좌에 대한 정당한 상속자입니다.  마태복음에 나오는 그의 혈통은 다윗 자신에게까지 거슬러 올라갑니다. 그는 "육신으로는 다윗의 씨에서 난 자" (롬 1:3)였습니다. 그러나 유대인들은 "우리는 이 사람이 우리를 다스리는 것을 원하지 아니하나이다" (눅 19:14). 그들은 그들이 받은 심판을 요구했습니다. "그의 피를 우리와 우리 자손에게 돌릴지어다" (마 27:25). 오! 그들은 그들의 거절과 어리석은 요청으로 인해 끔찍한(terrible) 값을 지불해 왔습니다. 우리는 쉽게 뒤를 돌아보며 "그들이 자기들을 위해 그렇게 많은 일을 할 수 있었던 그런 왕을 어떻게 거절할 수 있었습니까?"라고 물을 수 있습니다.  그러나, 그분은 또한 오늘날 왕들 중의 왕이시고 주님들 중의 주님이십니다. 그분은 모든 믿는 자들의 삶들의 주님이 되시길 원하십니다; 오늘날 그분으로 하여금 우리 삶의 왕이 되게 하는 것을 거부하는 것은 어리석은 일입니다.   

 

주홍색(scarlet) 칼라는 그 구세주의 희생적인 고난과, 우리 죄들을 위한 그분의 피 흘림을 표시합니다. 아담과 하와의 범죄로 인해 에덴동산에서 한 짐승의 첫번 째 피흘림, 아벨의 제사, 노아의 제단, 애굽에서 문설주들 위에 피, 라합의 주홍색 밧줄, 솔로몬 성전의 일천 번 제사로부터, 그리스도의 피의 마지막 한 방울까지 하나님은 우리로 하여금, "그 영혼의 속죄를 만드는 것은 그 피라는 것" (레 17:11)을 알기를 원하십니다. 위대한 교사이신 주 예수 그리스도에 대해 이야기하는 것만으로는 충분하지 않습니다.  그분이 우리의 죄를 위해 고난을 당하지 않으셨다면 그분은 구주가 아니셨을 것입니다.  우리에게는 따라야 할 좋은 본보기가 아니라 기꺼이 우리 대신 처벌을 받아 주실 구주가 필요했습니다.  사람들은 율법이 있고 올바른 삶의 방식을 알고 있었지만 그렇게 살지 못했습니다.  하나님은 우리의 죄값을 지불하기 위해 피를 흘리신 분을 통해 하늘로 들어가는 문이 있음을 우리가 알기를 원하십니다. 

 

 

또는 네 번째 색인 세마포의 흰색에서 우리는 그리스도의 의를 봅니다.  흰 세마포(리넨) 울타리는 사람을 밖에 머물게(keep out) 했습니다. 왜냐하면, 그것은 하나님의 의(righteousness)에 비하면 "우리의 의는 다 더러운 누더기 같으며" (사 64:6), 사람은 파산했다는 사실을 상기시켜 주기 때문입니다. 이제 그리스도는 그를 영접하는 모든 사람에게 거저 주시는 완전한 의를 가지고 오셨습니다.  하나님은 우리에게 그분의 의가 "모든 믿는 자에게" 있으며(롬 3:22) 우리 자신의 가치를 확립하려고 노력할 필요가 없다고 말씀하십니다.  내가 당신의 계좌에 백만 달러를 은행에 입금했다면 당신은 백만장자의 모든 권리와 특권을 가진 백만장자가 될 것입니다.  우리가 그리스도를 우리의 구세주로 믿을 때 하나님께서는 주 예수 그리스도의 의와 그분의 모든 권리와 특권을 우리의 계좌에 맡기십니다.  이것이 바로 그분이 하나님께로 가는 문이자 길이신 이유입니다!  얼마나 영광스러운 구세주입니까!  그분은 죄값 지불(penalty)과 형벌(punishment)을 지불하심으로써 우리의 죄를 가져가실 뿐만 아니라 우리를 천국에 데려가기 위해 그분 자신의 선하심을 우리에게 공급하십니다.  그분은 실제로 우리의 죄를 직접 지으신 것처럼 십자가에서 고난을 받으셨습니다.  그런 다음 그분은 우리에게 그분의 의를 주셨고 우리는 실제로 우리 자신에게 의가 있는 것처럼 천국에 갈 권리가 있습니다.  하나님께서 이것을 “이같이 큰 구원”(히 2:3)이라고 부르신 것은 당연합니다.



문 치수:


문의 크기를 보면 많은 것을 알 수 있습니다.  그것은 스무 규빗 즉 너비가 약 30피트였습니다(출 27:16).  문의 너비는 분명히 들어가고자 하는 모든 사람을 수용할 수 있을 만큼 충분히 넓다는 확신을 줄 것입니다.  오늘날 우리는 확신을 가지고 증거할 수 있습니다. "누구든지 원하는 자는 값없이 생명수를 받으라" (계 22:17).  하나님은 주권자이시며 "창세 전에" (엡 1:4) 어떤 사람들을 정당하게 "선택"하셨습니다…선택. 불행하게도 어떤 사람들은 주권을 너무나 강력하게 가르치고 전파하여 사람들이 전도하는 것을 막고 싶다는 인상을 주는 것 같습니다.  잃어버린 자를 향한 우리의 사랑을 빼앗고 그들에게 매일 증거하는 것을 방해하는 하나님의 주권과 선택에 관한 어떤 가르침도 분명히 하나님의 말씀과 일치하지 않습니다…(주권과 선택을 오해하는 나머지, 전도하지 않는 잘못을 지적하는 것임). 사도행전에서 사도들의 가르침과 실천을 재검토해야 한다.  문이 넓습니다!  우리의 초청은 모든 죄인이 들어올 수 있도록 충분히 넓어야 합니다.  "주님은… 아무도 멸망하는 것을 원하지 않으십니다" (벧후 3:9).  선택 받은 자들에 대한 추측을 멈추고 성경이 명령하는 대로 "만민에게" (막 16:15) 설교하고 증거하기 시작하십시오. 

 

 

이제 출애굽기 26:36에서 이 문과 성막 건물 또는 장막으로 들어가는 문 사이에 흥미로운 비교가 있습니다.  둘 다 같은 재료와 색상으로 만들어졌습니다. 둘 다 그리스도를 상징하기 때문입니다.  하나는 20 x 5 큐빗이고 다른 하나는 10 x 10 큐빗으로 동일한 평방 피트 수입니다. 바깥 문은 넓어 모든 사람이 들어오도록 초대받았지만 예배와 봉사의 장소인 장막으로 들어가는 문은 좁았습니다.  제사장들만 들어갈 수 있었습니다.  한 문은 "생명"으로 들어가는 입구를 제공하고, 다른 문은 "생명... 더 풍성히"(요 10:10)로 들어가는 입구를 제공합니다.  너무 많은 사람들이 단지 첫 번째 문으로만 들어가 구원을 위해 속죄 제물을 바쳤습니다(주의: 번제단은 이미 하나님의 어린 양의 정결한 피로 구원받은 사람들이 화목제를 드리는 장소이지, 불신자가 속죄제사를 통해 구원받는 장소가 아님에 주의할 것).  그들은 또한 봉사를 위해 자신의 희생의 제물의 삶 속에 들어갈 필요가 있습니다.

그 문의 요구 사항:


그 문의 요구 사항을 들어보십시오.  "이 길이야. 여기로 들어가!"  아무도 감히 위로 올라가거나 아래로 기어가지 못했습니다.  예수님은 누구든지 문이 아닌 다른 길로 천국에 들어가려 하는 자는 도둑이며 강도라고 말씀하셨습니다(요 10:1). 

 

 

하나님은 우리에게 "어떤 길은 사람의 보기에 바르나 필경은 사망의 길이니라" (잠 14:12)고 경고하십니다.  주 예수님 이외의 모든 길은 영원한 죽음과 하나님과의 분리로 인도합니다.  착하게 살고, 최선을 다하고, 교회에 다니고, 세례나 견진(confirmation)을 받는 것이 하나님께 가는 길이라고 하는데 이 모든 것이 죽음에 이르게 합니다.  매우 어리석은 결론은 "우리는 모두 같은 곳을 향하고 있고, 단지 다른 길을 가고 있을 뿐"이라는 것입니다.  길은 하나뿐이라는 하나님의 말씀을 왜 믿지 않습니까? 예수께서는 말씀하셨습니다: "내가 곧 길이요[여러 길 중의 하나가 아니라] 나로 말미암지 않고는 아버지께로 올 자가 없느니라" (요 14:6). 

 

 

누구든지 내가 구원받기를 원하였으나 하나님이 허락지 아니하시리라 할 자가 없습니다. 들어가기를 원하는 자에게 길이 열려 있습니다. 만일 그가 문으로 들어오면 하나님이 이르시되 "사람이 하나님의 뜻을 행하려 하면 이 교훈이 하나님께로서 왔는지 내가 스스로 말함인지 알리라”(요 7:17).

 

 

많은 사람들이 묻습니다. 그 복음을 듣지 않았던(기회가 주어지지 않음) 사람은 어떻게 되나요?? 그것은 발견하기 쉽습니다. "이는 하나님을 알 만한 것이 그들 속에 보임이라.  이는 하나님께서 그것을 그들에게 보이셨느니라.  창세로부터 그의 보이지 아니하는 것들 곧 그의 영원하신 능력과 신성이 그가 만드신 만물에 분명히 보여 알게 되나니 그러므로 저희가 핑계치 못할 지니라"(롬 1:19-20). 성경의 명백하고 강력한 언어를 주목하십시오.  믿지 아니하는 자들이 어리석게도 자기에게 나타난 하나님의 영광을 도리어 우상으로 바꾸어 만든 것이니 만일 어린아이가 둘 더하기 둘이 넷이라는 것을 배우고 받아들이지 아니하면 당신이 그와 대수를 의논하려 하지 아니할 것입니다.  마찬가지로 하나님의 ABC를 거부한 사람들은 나머지 이야기를 듣지 못할 것입니다! 그러나 누구든지 하나님께서 그에게 주시는 빛의 광선을 받아들이면, 하나님은 말씀하시기를, "사람이 하나님의 뜻을 행하려 하면, 그 교훈이 하나님께로부터 왔는지 내가 스스로 말함인지 알리라" (요 7:17).

 

 

이에 대한 아름다운 예가 사도행전 8:26-38에 있습니다. 아프리카에서 온 에티오피아인은 아직 복음을 듣지 못했지만 그는 자신이 가진 빛에 응답했고 더 많은 빛을 받아들일 준비가 되었기 때문에 하나님은 기적적으로 빌립을 부흥회에서 데리고 나가서 에디오피아 사람에게 보내셨습니다.  그는 복음을 듣고 영접하여 구원을 받았습니다. 하나님께서는 선교사들이 진리를 원하는 누구에게나 다가가도록 하실 것입니다.  전 세계에서 온 선교사들은 그들이 새로운 지역에 갔을 때, 아마도 처음에는 한 사람뿐이었겠지만 누군가는 이미 가지고 있는 빛에 반응했고 복음이 왔을 때 즉시 반응했습니다.  우리는 하나님이 선하시고 공의로우시다는 것을 확신할 수 있습니다; 거기에 있어서는 안되는 사람은 아무도 지옥에 가지 않을 것입니다! (예수 그리스도를 믿는 사람은 결코 지옥에 가지 않을 것이다 라는 말임).

 

 

성막으로 통하는 그 문 안으로 들어가는 데는 한 걸음밖에 걸리지 않았습니다.  오늘날 주 예수 그리스도를 개인의 구주로 영접하는 데는 믿음의 한 걸음만 있으면 됩니다. 아무도 당신에게 그것을 강요할 수 없습니다.  천국에 가고 싶다면 그리스도를 통해 문으로 들어가십시오.  그는 당신을 천국까지 데려다 줄 것입니다.

 

 

 

 

3. 제단에서 받아들여짐:

우리가 문을 통과하는 순간 로스트(roast) 타는 냄새가 우리를 덮쳤습니다.  우리는 그것을 너무 오래 방치했고 그것은 모두 타서 낭비되었습니다. 나의 아내는 마음이 아팠습니다.  그것은 너무 아름다운 로스트였고 맛도 너무 좋았을 것입니다. 


솔로몬은 성전이 완공되었을 때 소 22,000마리와 양 120,000마리를 죽이고 불태웠습니다.  아마도 수년 동안 이스라엘은 수백만 마리의 동물을 희생시켰을 것입니다.  왜 이렇게 동물을 죽이고 불태웠습니까?  그들은 낭비되었습니까?  가난한 사람들을 먹일 때 더 잘 사용할 수 있었습니까? 어떤 사람들에게는 그러한 태움이 낭비로 간주될 수 있지만, 우리가 하나님께 받아들여지는 것이 하나님의 계획이라는 것을 볼 때 그렇지 않습니다. 

한 이스라엘 사람이 성막 문을 통과하는 순간 고기 타는 냄새가 났습니다.  그러나 얼마나 다른가!  그것은 그 놋 제단에서 드려지는 하나님에 대한 제물의 희생이었기 때문에 아무것도 낭비되지 않았습니다. 


놋 제단은 정사각형으로 7.5피트, 높이가 4.5피트였습니다.  그것은 아카시아 나무로 만들고 놋으로 덮었습니다.  각 모서리에는 상단에서 뿔이 돌출되어 있습니다.  제단 안쪽 중앙에는 제물을 담을 수 있는 격자가 있었습니다.  외부에는 고리가 부착되어 있습니다.  제사장들이 제단을 운반할 수 있도록 고리에 놋쇠를 입힌 아카시아 나무로 만든 지팡이나 채를 끼워 넣었습니다.




(놋) 제단의 처방:


성막의 뜰 문으로 들어가는 사람의 눈에 가장 먼저 들어오는 것은 거대한 놋 제단이었습니다.  무엇보다 먼저 그것이 하나님에 의해 규정되었음을 주목하십시오. 출애굽기 27장에는 일반적으로 알려진 대로 놋 제단에 대한 기록이 있습니다. 하나님께서는 "너는 조각목으로 제단을 만들라" (1절)고 말씀하셨습니다. "제단"이라는 단어는 살해하다 또는 살육하다를 의미하는 히브리어 단어에서 유래되었습니다.  놋 제단에서는 모든 동물이 죽었고 희생되었습니다(제물로 바쳤습니다). 이 희생은 주 예수께서 우리를 위해 죽임을 당하시고 희생되신(sacrificed) 갈보리와 십자가를 상징합니다. 우리는 구약에서 이스라엘 백성이 동물 희생을 바치는 것에 대해 읽을 때마다 그것이 어떤 면에서 갈보리의 십자가를 상징했음을 기억할 수 있습니다. 

 

 

그것은 더 일반적으로 알려진 조각목 또는 아카시아 나무로 만든 제단이었습니다. 이것은 매우 오래가는 나무이며 예수님의 인성을 예표합니다. 왜냐하면 그분은 "마른 땅에서 나온 뿌리" (사 53:2)로 오셨고 "가지" (슥 3:8; 6:12)라고 불렸기 때문입니다. 그는 "사람이신 그리스도 예수" (딤전 2:5)였습니다.  그분이 사람이 되신 방식은 독특합니다.  그분은 하나님이시지만 "자기를 비우시고 종의 형체를 가져 사람들과 같이 되셨습니다" (빌 2:7).  그분은 자신의 신격의 외적 가시적 현시를 자발적으로 제쳐두고(또는 헬라어로 "자신을 비우셨다") 동정녀 탄생을 통해 사람이 되셨습니다. 

 

 

그분이 사람이 되신 특별한 이유가 있었는데, 그것은 출애굽기 27장 2절의 마지막 부분에 나타나 있습니다. 거기에서 모세는 "놋으로 그것을 입힐지니라"고 말했습니다. 성경의 놋쇠는 항상 심판을 가리킵니다.  이스라엘 백성이 죄를 지었을 때(민 21장) 하나님은 불뱀의 형태로 그들에게 심판을 내리셨습니다.  이스라엘 백성은 심판 때문에 부르짖으며 죄를 자복하고 모세를 보내어 그들을 위해 하나님 앞에 중재하게 했습니다.  하나님은 해결책을 주셨습니다. 모세는 장대 위에 놋뱀을 달아야 했습니다. 뱀을 쳐다보면 살 것입니다.  아니나 다를까, 본 사람은 모두 살았습니다.  요한복음 3장 14-15절은 이 뱀이 주 예수의 모형이라고 분명히 말합니다.  “멸망치 않고 영생을 얻게 하려 하심이라." 이 모든 것이 어떻게 되었습니까?  하나님께서는 광야에 있는 놋뱀의 그림으로 또 다른 이가 이스라엘의 죄로 인해 심판을 받게 될 것임을 설명하셨습니다. 그들이 이 놋뱀을 보았을 때 그들은 이 대체물을 깨달았고 하나님은 그들이 행한 일에 대해 다른 사람이 형벌을 지불했다는 근거로 그들을 용서하셨습니다.  주 예수 그리스도는 우리를 위해 죄 없는 사람으로 십자가에서 들리셨지만, 우리의 죄를 위해 "놋쇠"로 덮히셨습니다. 즉 심판을 받으셨습니다.  그분의 말씀을 믿음으로 갈보리와 십자가를 바라볼 때, 우리는 다른 분(예수 그리스도)이 우리를 위해 심판을 받으셨고 우리가 용서받고 영생을 얻는다는 것을 이해합니다.

제단의 현저함:


제단은 하나님에 의해 처방된 것일 뿐만 아니라; 눈에 띄었습니다.  그것은 사람이 문에 들어섰을 때 보여진 처음 것이었습니다.  그 사람은 그것을 놓칠 수 없었습니다. 그것은 7.5피트 정사각형과 4.5피트 높이였습니다. 성막에 있는 두 가지 물건의 정확한 크기를 모르기 때문에(물두멍과 등잔대의 크기는 주어지지 않음) 확신할 수 없지만 다른 모든 가구들은 이 놋 제단 안에 놓일 수 있었습니다. 왜냐하면 그것이 너무 컸기 때문이었습니다. 

 

 

신약성서의 진리와 병행하여 하나님은 그리스도안에 "신격의 모든 충만이 육체로 거하신다" (골 2:9)고 말씀하십니다.  이것은 우리에게 얼마나 복된 진리입니까!  우리가 주 예수님을 우리 죄를 위한 제물로 영접할 때, 그분 안에서 우리는 "모든 신령한 복으로 복을 받습니다" (엡 1:3). 여호수아가 이미 땅을 받았고 "내가 모세에게 말한 것과 같이 너희 발바닥으로 밟는 모든 곳을 내가 너희에게 주었노니" (수 1:3). 

 

 

신약에서 신자에게 주어진 모든 약속은 구하는 우리의 것입니다.  그것이 우리의 삶에 작용하는 것을 보기 위해 우리는 그것을 믿음으로만 주장할 필요가 있습니다. 그것이 "그리스도와 함께 십자가에 못 박힌" (갈 2:20) 것이든, "죄에 대해서는 참으로 죽었고 하나님께 대하여는 살아 있는 것" (롬 6:11)이든, 아니면, "내게 능력 주시는 자 안에서 모든 것을 할 수 있는" (빌 4:13) 것이든 말입니다.  하나님의 자녀가 단순히 그리스도를 통해 그가 가진 모든 것을 깨닫지 못하기 때문에 하나님의 영광과 축복으로 충만할 수 있는 삶을 패배하고 낭비하는 것을 보는 것은 얼마나 비극적인 일입니까! 에베소서에만 기록된 대로 "그리스도 안에서" (엡 1:3) 우리의 것인 진리의 풍성함이 당신의 영혼을 감동시킬 것입니다. 

 

 

놋 제단은 모든 장막 가구 중에서 단연코 가장 자주 사용된다는 점에서도 두드러졌습니다. 대제사장은 일 년에 한 번만 지성소에 들어갔습니다. 그는 아침 저녁으로 성소에 들어가고 백성이 제물을 가지고 오는 동안 종일 제단에 있었습니다.  이것은 오늘날 우리의 설교에서도 사실이어야 합니다.  바울은 “너희 중에서 예수 그리스도와 그가 십자가에 못 박히신 것 외에는 아무 것도 알지 아니하기로 작정” (고전 2:2)했습니다.  고린도전서 1:11-25에서는 "십자가의 설교"에 큰 강조점을 두고 있습니다.  오늘날 복음 전파라고 불리는 많은 것들은 그것으로부터 백만 마일이나 떨어져 있습니다(너무 잘못 되었다는 말임). 왜냐하면 죄인들을 위한 십자가나 그리스도의 죽음에 대해 한 마디도 언급되지 않았기 때문입니다.  때때로 설교자는 잃어버린 사람들에게 구원받는 방법에 대해 아무 말도 하지 않았는데 서서 구원해 달라고 간청하는 뻔뻔함을 가지고 있습니다.  우리가 전도에서 십자가를 제외한다면 우리는 모든 것을 빠뜨린 것입니다.  그것 외에는 구원이 없습니다. 

 

 

오늘날 수많은 복음 전도지(Gospel tracts)에는 죄를 위해 고난을 당하시는 그리스도에 대해 한 단어가 없습니다. 그러나, 사람들은 "그들의 마음을 그리스도께 드리라"거나 "예수님이 그들의 마음에 들어오시도록 구하라"고 권면을 받습니다.  하나님의 말씀은 우리에게 복음을 전파하라고 명백하게 말씀합니다: "그리스도께서 우리 죄를 위하여 죽으셨고… 장사 되셨고 그리고…다시 부활하셨다"(고전 15:3), 그래서, 죄인들에게 그들 자신을 위해 이 복음을 믿으라고 격려합니다.  대부분의 설교자들은 자신들이 "복음을 전한다"고 맹세하고 선언하며 그들의 증거 때에 복음을 제공합니다. 그러나 (그들이 전하는 복음을) 주의 깊게 듣는 사람은 공적이거나 사적이거나 프린트가 되었든지 간에 그 십자가에 관해 얼마나 적게 분간할 것입니까! (그들이 전하는 복음에는 십자가가 누락되어 있기 때문에 듣는 사람들이 예수님의 구속에 대해 올바로 알지 못할 것이라는 말임). 밴스 하브너(Vance Havner)가 말했듯이 "그들은 거의 그렇게 말하고 대부분은 그들이 그것을 말해왔다고 생각할 것이지만 그러나 그들은 그 십자가에서 깔끔한 디투어(detour)를 만듭니다(그들의 문제는, 오직 십자가로 들어가지 않고 다른 길로 돌아간다는 말임)." 

 

 

십자가는 또한 우리 개인의 삶에서 두드러져야 합니다.  바울이 갈라디아서 6장 14절에서 말했듯이, “나에게는 우리 주 예수 그리스도의 십자가 외에 결코 자랑할 것이 없으니 그리스도로 말미암아 세상이 나를 대하여 십자가에 못 박히고 내가 또한 세상을 대하여 그러하니라.” 십자가의 설교는 오늘날 설교자와 사람들을 나누는 지점입니다. 그것은 주 예수님을 향한 우리의 마음을 따뜻하게 해 줄 것입니다.  우리가 "놀라운 십자가를 살피면 살필수록" 우리는 그리스도를 더욱 사랑하게 되고 우리의 구원을 위한 감사로 우리의 마음이 더욱 넘치게 될 것입니다.  너무 자주 우리는 우리를 위해 (예수님이) 얼마나 큰 대가를 치렀는지 잊어버립니다.  그리고 우리가 십자가를 바라볼 때 "땅의 것들은 이상하게 희미해질 것입니다."  주 예수님과 그분이 우리를 위해 하신 일과 비교할 때 온 세상은 얼마나 천박하고 하찮은 것입니까?  그러면 또한 갈라디아서 6장 14절이 지적하듯이 우리가 "세상에 대하여... 십자가에 못박힌" 것을 보게 될 것이며 이 세상이나 세상에 있는 것들을 사랑하지 않을 것입니다.  제단은 성막에서 매우 두드러졌습니다.  그것이 오늘날 당신의 삶에서 눈에 띕니까?

 

제단에서의 발표:


제단(the altar)은 개인적인 희생의 표현과 공적인 신앙의 고백의 장소였습니다.  번제로 드리는 제물에 대한 자세한 내용은 레위기 1:2-5에 나와 있습니다:

 

 

“이스라엘 자손에게 고하여 이르라 너희 중에 누구든지 여호와께 예물을 드리려거든 생축 중에서 소나 양으로 예물을 드릴지니라.  만일 그 예물이 소의 번제이면 그는 흠 없는 수컷으로 회막 문에서 여호와 앞에 기쁘게 받으시도록 드릴지니라. 그는 번제물의 머리에 손을 얹고 그를 위하여 기쁘개 받으심이 되어 그를 위하여 속죄가 될 것이라. 그는 여호와 앞에서 그 수송아지를 잡을 것이요 아론의 자손 제사장들은 그 피를 가져다가 회막 문 앞 제단 사방에 뿌릴 것이며.”

 

 

제사를 드리는 사람은 개인적으로 그리고 기꺼이 그의 제물을 가져왔습니다. 오늘날 우리가 구원받는 순간, 우리가 손을 뻗어 주님께 어린양을 내미는 것처럼, 그리고 그 어린양이 곧 주 예수였던 것, 곧 “세상 죄를 지고 가는 하나님의 어린양” 인 것처럼 실제적이어야 합니다(요 1:29).  하나님께서는 가인과 아벨의 제물을 보셨듯이 우리가 드리는 제물도 보십니다.  놋 제단에 오는 죄인은 동물의 머리에 손을 얹어 제물이 자신의 것임을 식별해야 했습니다.  아사셀 염소이신 그리스도의 예표에서(레 16:21) 그들은 염소에 대한 죄를 자복하고 예표에서 그들의 죄를 염소에게 지우매 동물이 그들을 짊어졌습니다.  이것은 하나님께서 "우리 무리의 죄악을 그에게 담당시키셨을 때" (사 53:6) 성취되었습니다. 하나님을 찬양합니다. 그분은 "그가 그를 위하여 속죄하기 위하여 제물을 기쁘게 받으실 것이요" (레 1:4)라고 말씀하셨습니다. 


이 헌금은 공개적인 공적 사업 또는 행위였습니다.  오늘날 사람들이 그리스도를 믿는다고 공개적으로 고백할 때 그리스도를 그들의 희생제물이나 죄로부터의 구세주로 개인적으로 인정하는 것과 관련하여 아무 것도 언급되거나 생각되지 않는 경우가 너무 많습니다.  그들은 그리스도를 믿는다고 너무 상냥하게 말하지만 종종 그들은 단지 그리스도라는 이름의 사람이 있었다는 것을 믿는다는 것을 의미하며 그분의 속죄에 대해 아무것도 모릅니다.  공적인 고백은 우리 자신을 십자가의 그리스도와 동일시하고 그분이 우리 죄를 위해 죽으셨으며 따라서 우리가 천국에 갈 것이라고 믿는다는 것을 의미해야 합니다.



제단에서의 속죄:


제단은 호의적이었습니다.  즉, 그곳에서 드려진 제사는 인간의 죄에 대한 하나님의 만족을 위한 것이었습니다.  출애굽기 27장 2절은 제단의 뿔을 언급하는데 성경의 뿔은 능력을 말합니다.  우리는 가장 죄인을 용서하고 가장 악한 죄인을 깨끗하게 할 수 있는 충분한 능력이 있음에 대해 하나님을 찬양합니다.  뿔은 제물을 담는 데 사용되었습니다. "줄로 제단 뿔에 제물을 매십시오"(시 118:27).  주 예수님은 사랑의 끈과 미움의 못으로 십자가에 달리셨습니다. 왜냐하면 그분은 자신의 생명에 대해 "이를 내게서 빼앗는 자가 있는 것이 아니라 내가 버린다" (요 10:18)고 말씀하셨기 때문입니다. 

 

 

놋쇠망의 격자가 만들어 졌고 제단 "가운데"에 놓여졌습니다(출 27:4-5).  이것은 하나님께서 "내가 너와 만나리라" (25:22)고 말씀하신 속죄소와 같은 수준에 이르렀습니다.  1년에 한 번 속죄일에 흘린 피를 하나님 앞으로 가져가 속죄소 위에 뿌렸습니다.  희랍어로 속죄소라는 단어는 "달래기(propitiation)"라는 단어입니다. 하나님께서는 우리에게 그리스도가 "우리 죄를 위한 화목 제물"(요일 2:2)이시라고 말씀하십니다. 속죄(Propitiation)는 '만족하게 하다'라는 뜻입니다.  하나님은 피를 보시고 만족하셨습니다.  그러면 죄가 처벌되고 공의가 시행되며 하나님의 거룩하심이 화목되어 하나님이 우리의 죄를 값없이 용서하실 수 있습니다. 

 

 

제물은 잘 보이는 곳에서 죽였지만 제단 안쪽 중간쯤에 있는 구덩이에서 태워졌습니다.  주 예수님이 십자가에 달리셨을 때 그것은 분명히 보였습니다.  그러나 하나님께서 "우리 무리의 죄악을 그에게 담당시키셨을 때" 어둠이 땅을 덮었기 때문에 제육시부터 제구시까지 그분이 우리 죄와 함께 십자가에서 고통당하는 것을 아무도 보지 못했습니다(마 27:45-46).  이것은 죄 많은 인간의 눈으로 보기에는 너무도 신성한 것이었습니다.  아홉 시쯤에 주 예수께서는 “나의 하나님, 나의 하나님, 어찌하여 나를 버리셨나이까?” 라고 부르짖으셨습니다 (46절).  주 예수님은 십자가에 못 박혀 육체적 고통을 겪으셨던 것보다 그분에게서 분리되심으로 하나님의 손에서 훨씬 더 "죄를 위하여 고난을 받으셨습니다"(벧전 3:18).  그리스도께서 당신을 위해 죽으셨을 뿐만 아니라 고난을 당하셨다는 것을 당신은 깨달은 적이 있습니까? 

 

 

제단은 하나님께서 친히 하늘에서 불을 보내어 제단 위에 바친 첫 제물을 불살랐기 때문에 화목 제물이었습니다.  제사장들이 성막 봉사를 위하여 성별되고 첫 제물을 제단에 바친 직후에 “여호와 앞에서 불이 나와 제단 위에서 번제물과 기름을 살랐으니 온 백성이 보고 소리 지르며 엎드리니라" (레 9:24).  하나님은 제물을 받으셨음을 보이시며 "불은 항상 제단 위에 피워 꺼지지 아니하리라" (레6:13)고 말씀하셨습니다. 왜 절대 꺼지지 않습니까?  왜냐하면, 백성들은 죄를 짓는 것을 결코 멈추지 않았고, 희생은 과거의 죄에 대한 하나의 IOU(차용증서)로만 드려졌기 때문입니다.  과거의 죄들을 위해 한 번의 제사를 드리고, 그 제사 후에 범한 죄들을 그 때로부터 성실이나 선한 삶이 보살피거나 덮을 것이라고 생각하는 것은 충분치 않았습니다.  그들은 그러한 죄들을 위해 하나의 제사를 드려야만 했습니다. 


오늘날 우리가 그리스도를 개인의 구주로 영접할 때 우리는 과거의 죄에 대해서만 그분을 영접하는 것이 아닙니다.  그분은 우리의 과거, 현재, 미래의 모든 죄를 위해 죽으셨습니다.  우리가 과거의 죄에 대해서만 그분을 신뢰하고 우리의 행위가 우리를 구원할 것이라고 생각한다면, 우리는 구원받은 후에 지은 죄에 대해 형벌을 받아야 할 것입니다. "죄의 삯은 사망이니라" (롬 6:23).  다른 어떤 것도 하나님을 만족게 하지 못할 것입니다.  불은 항상 소돔과 고모라의 불에서부터 마지막 ​​불못에 이르기까지 영원토록 하나님의 심판을 상징해 왔습니다.  우리는 하나님께서 그것을 받아들이셨고 심판이 우리에게 떨어질 필요가 없다는 것을 보여주기 위해 불이 놋제단 위의 제물 위에 떨어진 것을 기뻐해야 합니다.  제단은 받아들이는 장소입니다.  하나님은 희생을 받으시면서 우리 대신에 다른 사람(예수님)의 희생을 받으실 것임을 보여 주셨습니다.  우리는 우리 죄를 위한 이 희생을 받아들이고 믿음으로 그분을 우리 자신의 구주로 하나님께 바치겠습니까?  그렇게 할 때 우리는 "사랑하는 자 안에서 받아들여진다"(엡 1:6)는 말을 듣습니다. 하나님께서 우리에게 우리 자신이 "더러운 누더기" (사64:6)라고 분명히 말씀하실 때 우리 중 아무도 감히 우리 자신의 의를 주장하지 못합니다.  그것은 교회가 아니라 그리스도임을 기억하십시오.  성례전이 아니라 구세주; 그분의 피조물의 일이 아니라 그리스도의 일입니다. 그릇(grit: 용기)이 아니라 은혜; 그것은 우리를 하늘로 인도하여 모든 영광을 그분에게 돌릴 것입니다.

 

 

 

 

4. 물두멍에서 씻기:

 

 

 

물두멍(Laver)의 정의:

 

 

"Laver"는 우리가 "lavatory"라는 단어를 얻는 것과 같은 단어입니다.  그것은 단순히 "씻는 곳"을 의미합니다.  제사장들은 성소에 들어가기 전에 여기서 몸을 씻으라는 명령을 받았습니다(출 30:18-21).  신자가 구원받은 후 범한 죄로부터 깨끗함을 받는 모습입니다.  (놋 제단은 그리스도를 영접하고 구원받는 사람과 관련이 있는 반면), 물두멍은 그가 구원받은 후에 범한 죄를 깨끗이 씻는 것과 관련이 있습니다.  우리는 물두멍의 크기나 모양에 대해 아는 바가 없습니다.  제사장들은 그 안에서 씻으라는 지시를 받았습니다.  

 

 

물두멍은 "성막 문에 모였던 여자들의 거울[광택이 나는 놋거울]"(출 38:8)의 놋쇠로 만들어졌습니다.  매우 암시적인 평행이 여기에 있습니다.  교만은 우리로 하여금 거울을 들여다보게 합니다. 왜냐하면 외모가 엄청나게 중요하기 때문입니다.  우리는 모두 우리가 다른 사람들에게 어떻게 보이는지에 대해 염려합니다.  머리 모양, 화장, 멋진 옷에 수백만 달러가 소비됩니다.  이러한 관심은 겉으로는 단정한 옷을 입고 안으로는 경건을 지키라는 하나님의 명령을 위반하지 않는 한 그 자체로는 잘못된 것이 아닙니다(딤전 2:9-10).  거울을 포기하고 외모에 대해 걱정하지 않는 것은 이스라엘 여자들에게 진정한 희생을 의미했습니다.  그것은 우리에게는 어려울 것입니다.  하나님께서는 우리가 깨끗하지 않은 채로 다니라고 말씀하시는 것이 아니라 우리가 주님 앞에서 영적인 깨끗함과 아름다움에 훨씬 더 관심을 가져야 한다고 말씀하십니다. “육체의 연습은 약간의 유익이 있으나 경건은 범사에 유익하니…”, “자족할 줄 아는 마음이 있는 경건은 큰 이익이 되느니라 우리가 세상에 아무 것도 가지고 온 것이 없은즉 아무 것도 가지고 가지 못할 것이 확실한지라.  그러므로 먹을 것과 입을 것이 있은즉 그것으로 자족하라” (딤전 4:8; 6:6-8). 

 

 

만일 우리가 우리의 피부를 씻고 가꾸는 일에 소비되는 시간을 조금이라도 포기하고 영혼을 씻고 가꾸는 데 시간을 보낸다면 우리는 하룻밤 사이에 삶이 달라지는 것을 볼 수 있을 것입니다.  

 

 

물두멍으로 씻는 법은 출애굽기 30:17-21에 있습니다: 

 

 

“여호와께서 모세에게 일러 가라사대 너는 놋으로 물두멍을 만들고 그 받침도 놋으로 만들어 씻게 하고 회막과 제단 사이에 두고 그 안에 물을 담으라. 아론과 그의 아들들이 그것으로 수족을 씻을 것이니 그들이 회막에 들어갈 때에 물로 씻어 죽기를 면할 것이요 혹 그들이 제단에 나아가 섬기며 여호와께 화제를 사르려거든 이와 같이 손과 발을 씻어 죽기를 면할지니 이는 그와 그의 자손이 대대로 영원히 지킬 규례니라.”

 

 

이 섹션에서 우리는 사람, 장소, 목적 및 세탁 절차라는 네 가지 두드러진 요소를 고려합니다.  

 

 

 

물두멍에 있던 사람들:

 

 

씻으라는 지시를 받은 사람들은 성막에 들어와 여호와 앞에서 섬기는 제사장들이었습니다(출 30:18-21 참조).  오직 제사장들만이 성소 안에서 여호와 앞에 경배할 수 있도록 허락되었습니다.  제사장들은 레위 지파에서 태어나 장막 봉사를 위해 주님에 의해 선임되었습니다. 하나님의 말씀은 이제 하나님에게서 난 모든 사람이 그분의 제사장이라고 선언합니다.  “너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유가 된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 이의 아름다운 덕을 선포하게 하려 하심이라” (벧전 2:9). 우리는 또한 “나라와 그의 하나님의 제사장” (계 1:6)이라고 불립니다. 우리 각자가 앞에 나아갈 권리가 있는 것은 얼마나 영광스러운 진리입니까?  하나님! 우리는 예배를 위해 영적으로 거룩한 장소로 오도록 하나님의 초청을 받았습니다. 선택된 소수만이 그분 앞에서 기도하거나 예배할 수 있을 뿐만 아니라 이 왕 같은 "지파"로 거듭난 모든 사람은 "은혜의 보좌 앞에 담대히 나아갈 것이니라" (히 4:16). 

 

 

 

물두멍의 위치:

 

 

물두멍은 "회막과 제단 사이"(출 30:18)에 있었습니다.  놋 제단 너머 성소로 들어가는 길에 있는 가구이고 뜰에 있는 것 곧 성막의 담장으로 둘린 곳은 다 놋으로 만들거나 덮었습니다. 성도가 구원받은 후 죄를 지었을 때 가장 먼저 배워야 할 것은 무엇이며 그 결과와 치료는 무엇입니까? 물두멍은 이러한 질문에 답합니다.  놋 제단에서 우리는 그리스도께서 우리의 죄에 대해 심판을 받으시는 것을 봅니다(주의: 거듭남에 관계되는 것이 아니고 교제에 관계된다는 것을 이해하는 것이 필요함). 그것은 우리를 구원을 통해 주님과 영원한 관계로 인도합니다.  놋대야에서 우리는 우리의 일상적인 죄를 심판하고, 이것은 그 죄로 인해 깨어진 주님과의 교제를 회복합니다.  

 

 

우리가 주 예수 그리스도를 개인적인 구세주로 영접할 때 우리는 하나님에게서 태어나(거듭나서) 그분의 생명, 곧 영생을 가지고 영원히 멸망하지 않을 것입니다(요 3:16; 5:24).  그 후에 우리가 죄를 지으면 그것은 주님과 우리의 교제를 깨뜨리지만 우리의 관계를 바꾸지는 않습니다.  내 아들이 잘못을 해도 여전히 내 아들입니다.  그는 내가 그를 때릴 때 내 아들이 되는 것을 좋아하지 않을지 모르지만 그는 여전히 내 아들이며 그것을 바꿀 수 있는 것은 아무것도 없습니다.  하나님과 그분의 자녀들도 마찬가지입니다.  우리는 태어날(거듭날) 때부터 하나님의 자녀이며 이 관계는 지상의 유대보다 훨씬 더 영구적입니다.  그 어떤 것도 “우리를 우리 주 그리스도 예수 안에 있는 하나님의 사랑에서 끊을 수 없기 때문에” (롬 8:39b)  영원합니다.  우리는 아버지의 손 안에 있으니 아무도 우리를 끊을 수 없습니다(요 10:28-29).  만일 우리가 잠시 동안 구원받았다고 주장한다면, 어떤 죄는 우리가 더 이상 구원받지도 영생도 없다고 말하면, 처음부터 구원받지 못한 것입니다.  그리스도만이 "영원한 구원"의 창시자이십니다(히 5:9).  그러나 우리가 구원 받은 후에 저지른 죄는 어떻습니까? 그리스도께서도 이미 그 죄 때문에 고통을 당하셨습니다. 그렇지 않으면 우리는 지옥에서 그 죄 때문에 고통을 받아야 할 것입니다.  다른 어떤 것도 하나님의 공의를 만족시킬 수 없습니다. “죄의 삯은 사망이요 하나님의 은사는 영생이니라” (롬 6:23).  

 

 

일반적으로 불신자들은 한 번 구원을 받으면 영원히 구원받을 수 있다고 믿는 사람들을 비난합니다. 그들이 구원을 받고 나가서 마귀처럼 살지만 여전히 천국에 갈 수 있다고 생각하기 때문입니다. 그것은 놀라운 진리에 대한 매우 어리석고 왜곡된 생각입니다. 유사점은 당신이 결혼할 수 있고 당신이 원하는 대로 배우자를 대할 수 있는 특권을 가질 수 있다고 말하는 것입니다.  즉, 배우자를 학대하고, 간음을 범하고, 그가 "죽음이 우리를 갈라놓을 때까지" 결혼하겠다고 서약했기 때문에 일반적으로 난폭하게 사는 것입니다!  다소 터무니없는 생각이죠?  <<<어떤 사람들이 사람이 구원받거나 거듭날 때 "영원히 멸망치 아니할" 것이라는 놀라운 진리를 거짓으로 암시하고 적용하는 것보다 더어리석은 것은 없습니다(요10:28). >>>…(예수 그리스도를 자신의 구주와 주님으로 이미 영접한 사람은 영생을 얻었다는 성경의 진리를 인정하지 않고 거부하는 사람들은 얼마나 거짓된 것이며 어리석은가를 말하고 있슴). 

 

 

첫째, 자신이 구원받았다고 말하면서 마귀처럼 사는 사람은 자신이 여전히 마귀의 자녀임을 증명하는 것입니다.  하나님의 말씀은 “그들이 우리에게서 나갔으나 우리에게 속하지 아니하였나니 만일 우리에게 속하였더면 틀림없이 우리와 함께 거하였으리라 그러나 그들이 나간 것은 자기들이 우리에게 속하지 아니함을 나타내려 함이니라."(요일 2:19).  이 왜곡된 생각은 또한 사람이 거듭나거나 구원받을 때 "그는 새로운 피조물이라 이전 것은 지나갔으니 보라 새 것이 되었도다" (고후 5:17)는 사실을 고려하지 않습니다.  그는 새로운 본성을 가지고 있으며(벧후 1:4) 마귀처럼 살기를 원하지 않을 것입니다!  또한 그는 이제 주 예수님을 사랑하고, 그가 그의 배우자를 학대하기를 원하지 않는 것보다 더 이상 주 예수님을 학대하고 싶지 않을 것입니다!  

 

 

 

물두멍의 목적:

 

 

물두멍의 목적은 제사장들이 "그 물두멍으로 손과 발을 씻는 것"이었습니다(출 30:19).  그리스도인의 삶은 반복적으로 "행함"으로 언급됩니다.  신자들은 "걸으라"는 말을 듣습니다. “너희가 부르심을 받은 그 부르심에 합당하게"(엡 4:1), "빛의 자녀들처럼 행하라"(5:8), "사랑 안에서 행하라"(5:2), "신중히(지혜롭게) 행하라"(5:15) , 그들의 행함에 대한 훈계 중 몇 가지를 들자면 사도행전에서도 그리스도인의 삶이 "길"로 여러 번 언급됩니다.  샌들신은 발을 더럽히고 성역을 베풀기 위해 성소에 들어가기 전에 씻어야 할 것입니다. 우리가 걷는 동안 우리는 죄를 짓고 발을 더럽히고 깨끗해져야 합니다. 그래서 우리는 물두멍이 필요합니다. 그것은 세상의 더러움으로부터 우리를 씻어주시는 그리스도를 상징합니다(요일 1:9).

 

 

이 원리에 대한 훌륭한 설명은 요한복음 13장에서 발 씻기에 관한 것입니다. "내가 너를 씻지 아니하면 네가 나와 ​​상관이 없느니라" (8절). "상관(관계)"이라는 단어는 교제 또는 활동에 있어서 동역자라는 개념을 가지고 있으며 관계가 전혀 없습니다. 베드로는 교제를 원했습니다.  그는 이미 예수님과 관계가 있었습니다.  그러므로 그는 “내 발만아니라 내 손과 내 머리도”(9절)라고 말했습니다.  예수님은 "씻은[또는 "목욕한", 헬라어 louo의 의미] 사람은 발 밖에 씻을[그리스어, nipto] 필요가 없고 온 몸이 깨끗하니라" (10절)라고 대답하셨습니다. 수년 동안 그리스 학자들은 씻다의 첫 번째 단어가 "온통 목욕하다"louo를 의미한다고 지적했습니다. 두 번째는 손과 발과 같은 "신체의 일부만 씻는다"는 의미의 nipto입니다.  이 말은 놋 제단과 물두멍의 기능에 정확하게 들어맞습니다.  구원의 제단에서 죄를 씻은 사람은 다시 씻을 필요가 없으며 예배와 봉사의 성소에 들어가기 전에 죄의 더러움에서 물두멍에서 발을 씻으면 됩니다(해석 주의요). 예수님은 베드로에게 38절에 예언된 대로 그가 행동을 범하기 전에 이미 그를 부인한 것을 용서할 것임을 보여 주셨습니다. 오늘날 우리는 우리가 용서할 때 우리가 "서로의 발을 씻기듯이" (요 13:14) 발을 씻는 일을 실습합니다. 

 

 

오늘 우리에게 전하는 메시지는 우리가 구원받은 후에 우리가 지은 죄에 대한 용서는 이미 확실하고 물두멍 안에서 공급되어 있다는 것입니다. 하나님은 우리가 죄를 짓는 것을 원하지 않으십니다.  "나의 자녀들아 내가 이것을 너희에게 쓰는 것은 너희로 범죄하지 않게 하려 함이라 만일 누가 범죄하면 아버지 앞에서 우리에게 대언자가 있으니 곧 의로우신 예수 그리스도시라 저는 우리 죄를 위한 화목 제물이시요 우리만 위할 뿐만 아니라 온 세상의 죄를 위하심이라” (요일 2:1-2).  하나님은 여전히 ​​“가서 다시는 죄를 짓지 말라”(요 8:11)고 말씀하실 것입니다.  그러나 사람의 영은 원하나 육신이 약하고(마 26:41) 사람이 죄를 범할 것을 아시고 하나님께서는 그 죄를 씻을 준비가 되어 있다고 말씀하십니다.  예수님은 우리의 경우를 변호하시는 우리의 변호사 또는 변호자이십니다. 왜냐하면 "우리 형제를 참소하는 자"(계 12:10)인 사탄이 분명히 우리를 고소할 것이기 때문입니다.  우리 변호사는 우리 사건을 어떻게 변호할까요?  히브리서 9장 26절은 그가 단번에 흘리신 자신의 피를 가지고 하나님 앞으로 가셨다고 말합니다.  이것이 우리의 속죄와 용서를 위한 하나님의 유일한 근거입니다. "그 아들 예수의 피가 우리를 모든 죄에서 깨끗하게 하실 것이요" (요일 1:7).  

 

 

성별할 때 제사장들은 다른 사람(제사장)에 의해 씻겨졌습니다.  “모세가 아론과 그의 아들들을 데려다가 물로 씻기고” (레 8:6).  그러나 그들은 물두멍에서 몸을 씻어야 했습니다.  우리가 구원받거나 거듭날 때 우리는 대제사장이신 그리스도 자신에 의해 씻겨집니다.  “우리가 행한 의로운 행위로 말미암지 아니하고 오직 그의 긍휼을 따라 중생의 씻음과 성령의 새롭게 하심으로 우리를 구원하셨느니라” (딛 3:5). 그때부터 우리는 "아론과 그의 아들들이 거기에서 그들의 손과 발을 씻을 것"(출 30:19)과 같이 물두멍에 직접 와서 우리 자신의 발을 씻을 책임이 있습니다. 

 

 

 

 

오늘을 위한 절차:

 

 

오늘날 우리를 위한 절차는 고린도전서 11:31-32에 나와 있습니다. “이는 세상과 함께 정죄함을 받지 아니하려니와."  이것은 신자가 죄를 지을 때 그 결과가 그리스도께서 지불하신 값을 거절한 자들과 함께 정죄를 받지 않는다는 사실을 확증합니다.  “그러므로 이제 그리스도 예수 안에 있는 자에게는 결코 정죄함이 없나니”(롬 8:1). 믿는 자들에 대한 죄의 결과는 징계(chastening, spanking)입니다.  불신자들, 세상은 나중에 크고 흰 보좌에서 심판을 받을 것이지만, 그는 이미 정죄를 받은 것입니다. 왜냐하면, 그는 하나님의 독생자의 이름을 믿지 아니했기 때문입니다(요 3:18). 그 날은 그의 사형 집행일이며 이제 그는 말하자면 죽음의 감방에 살고 있을 뿐입니다. 신자는 자신이나 주님에 의해 즉시 심판(판단)을 받습니다(judged).  만일 주님이 지금 그를 심판해야 한다면 그것은 약함, 질병 또는 죽음을 통해서일 것입니다(고전 11:30).  

 

 

주님의 징계에 대해 이해하기 위해 히브리서 12:4-11을 보십시오. "주께서 그 사랑하시는 자를 징계하시고 그가 받으시는 아들마다 채찍질하심이니라" (6절). 하나님은 우리를 사랑하시고 죄로 말미암아 망하는 것을 원치 않으시기 때문에 그의 자녀들인 우리를 징계하십니다.  하나님은 조언만 해주시지 않습니다.  그분의 말씀은 "매를 아끼는 자는 그의 아들을 미워함이라"(잠 13:24)고 말합니다. 하나님은 "그가 받아들이시는 아들마다 징계하신다"(롬 3:10). 왜냐하면 여전히 "의인은 없나니 하나도 없기 때문이다." 만일 믿는 자라고 공언하는 자가 계속 죄를 짓고 주께 징계를 받지 아니하면 그는 진정으로 구원을 받지 못한 자요 하나님의 자녀가 아닌 자니, 히브리서 12장 8절과 같습니다.  하나님의 징계는 항상 우리 자신의 유익을 위한 것이며 "그로 말미암아 연단 받은 자에게는 의와 평강의 열매를 맺느니라" (11절).  

 

 

“또 우리 육체의 아버지가 우리를 징계하여도 공경하였거든 하물며 모든 영의 아버지께 더욱 복종하여 살려 하지 않겠습니까?”  (9절).  마지막에 있는 "and live"라는 두 단어에 주목하십시오.  하나님은 아론과 그의 아들들이 "죽지 않도록" 물두멍에서 씻으라고 말씀하셨습니다.  자녀가 육신의 아버지에게 복종하지 않는 것은 혐오스러운 일이지만, 엄청난 대가를 치르고 죄에서 구속된 하나님의 자녀가 하나님의 징계에 복종하지 않는 것은 훨씬 더 나쁜 일입니다.  하나님은 그것을 참지 않으실 것입니다. 하나님의 자녀는 하나님의 책망을 미워하는 지경에 이르러 "사망에 이르는죄"를 범할 수 있으며, "책망을 싫어하는 자는 죽으리라" (잠 15:10) 때문에 하나님은 그의 생명을 취하실 것입니다.  "and live"라는 두 단어에 대해 다른 어떤 설명을 할 수 있습니까? 요한일서 5:16의 이 "사망에 이르는 죄"는 믿는 자에게 이고, 그 사망(죽음)은 육체적인 것이 틀림없습니다. 고린도전서 11장 30절과 성경의 다른 많은 예에서 볼 수 있듯이 하나님은 죽음을 통해 징계하시기 때문에 이것이 이 구절들의 결과이자 설명임에 틀림없습니다.  하나님과의 교제에서 벗어나 그분의 징계에 직면하는 것은 심각한 일입니다. 

  

 

그분의 징계를 피하는 길은 우리 자신을 판단하는 것입니다.  우리는 단순히 우리의 삶과 동기를 날마다 검토해야 합니다.  성령께서 우리에게 죄를 보이실 때 우리는 그것을 처리해야 합니다.  요한일서 2장은 우리가 "빛 가운데 행할 때" (1:7) 우리 자신을 판단할 수 있다고 말합니다.  우리는 매일 하나님의 말씀을 먹고 성령께서 우리의 행동과 태도에 빛을 비추도록 함으로써 이것을 합니다. “만일 우리가 죄 없다 하면 스스로 속이고 또 진리가 우리 속에 있지 아니할 것이요” (8절) 그러나 우리가 우리 죄를 깨달아 “우리 죄를 자백하면 저는 미쁘시고 의로우사 용서하시느니라.” 

 

 

"우리 죄를 사하시며 모든 불의에서 우리를 깨끗게 하실 것이요”(9절).  이것은 물두멍에서 씻는 것입니다.  우리는 "우리는 범죄하지 아니하였나이다"(10절)고 말하는 어떤 사람들처럼 와서는 안 되며, 그 죄를 하나님께 아뢰고 바로 그 순간에 용서해 주실 것을 그분을 신뢰해야 합니다. 죄를 고백하는 것과 하나님께 당신의 모든 죄를 용서해 달라고 구하는 것은 별개의 문제입니다.  많은 사람들이 "하나님, 우리의 많은 죄를 용서해 주십시오."라고 상냥하게 말합니다.  그들은 아무 것도 고백하지 않았으며 그들이 원하는 평안과 용서를 얻지 못할 것입니다.  이것은 깊은 진리이며 많은 신자들이 더 이상 구원의 기쁨을 누리지 못하는 이유입니다.  우리는 주님과 함께 좋은 기록을 유지해야 합니다.  다윗이 자기 죄를 인정하고 자백하며 구원의 기쁨을 회복시켜 달라고 하나님께 구한 것처럼(시 51:12), 우리가 알던 기쁨을 얻기 위해서는 우리도 자백해야 합니다.  

 

 

물두멍의 궁극적인 목적은 제사장들이 성소에 들어갈 수 있도록 자신을 깨끗하게 하는 것이었습니다.  성소 안에는 제사장을 위한 음식이나 진설병, 분향단 또는 기도처, 촛대가 있었습니다.  이것은 신자를 위한 영적인 훈련과 예배를 나타냅니다.  대부분의 사람들이 주님께 기도하거나 경배하는 것을 즐기지 않는 이유는 그들이 외부에 있고 그분과의 교제가 없기 때문입니다.  하나님께서 그들에게 "죽지 않으려면" 씻어야 한다고 두 번이나 경고하신 것은 매우 심각한 일입니다(출 30:20).  우리는 오늘날 은혜 아래 있으며, 하나님께서는 자백하지 않은 죄를 가지고 예배를 드리려고 그분의 임재안으로 들어오는 모든 신자를 죽이지는 않으십니다. 

 

 

 

 

5. 진설병(Shewbread)의 양식:

 

 

우리 아기는 아침 2시에 우리를 깨울 때까지 울었기 때문에 어머니와 아버지에 대해 걱정하지 않았습니다.  그는 우리가 얼마나 피곤할지, 그것이 우리를 얼마나 힘들게 하는지 신경쓰지 않았습니다. 그는 그의 (새벽) 2시의 (우유) 병을 원했습니다.  말할 필요도 없이 우리는 일어나 그에게 그것을 주었습니다. 

 

 

하나님께서는 "갓난아기들 같이 순전하고 신령한 젖을 사모하라 이는 너희로 그로 말미암아 자라게 하려 함이라"(벧전 2:2)고 말씀하십니다.  하나님의 말씀은 그리스도인이 성장하는 데 필요한 양식입니다.  아기가 우유를 달라고 우는 것처럼, 그는 그것이 공급되지 않으면 배고픔으로 그것을 위해 부르짖어야만 합니다.  

 

 

성소에 있는 진설병은 제사장의 음식이었습니다.  진설병 상은 길이가 3피트, 너비가 1.6피트, 높이가 2.3피트로 다소 작은 탁자였습니다.  그것 역시 아카시아 나무로 만들었지만 놋쇠가 아니라 금으로 입혔습니다. 상단에는 빵이 떨어지지 않도록 테두리가 있었습니다.  또 금 고리와 금으로 입힌 나무 채가 있어 제사장들이 여행 중에 짊어질 수 있었습니다.  빵을 만드는데 사용되는 접시, 숟가락, 그릇도 금으로 만들어졌습니다. 안식일마다 열두 개의 작은 떡이나 빵을 만들어 여호와 앞에 기념으로 상 위에 올려 놓았습니다.

 

 

 

진설병(Shewbread)의 목적:

 

 

진설병의 목적은 제사장들의 음식을 제공하는 것이었습니다(레 24:9).  제사장들은 육체를 유지하기 위해 다른 많은 음식을 받았지만, 이 음식은 그들이 장막에서 하나님을 예배하고 섬기는 일을 할 때 먹기 위한 것이었습니다. 이 식사는 예배의 행위이자 주님과의 영적 교제로서 행해졌습니다. 의심할 바 없이 이 영적 양식은 성막 안에 계신 주님의 임재를 깊이 묵상하면서 먹은 것입니다.  

 

 

믿는 자의 영적 양식은 기록된 말씀과 기록된 말씀에 계시된 살아있는 말씀이신 주 예수이신 하나님의 말씀입니다.  젖은 "아기"에게 먹일 것이지만, "튼튼한 음식은 장성한 자의 것이니라"(히 5:14).  예레미야는 “내가 주의 말씀을 얻어 먹었사오니 주의 말씀은 내게 기쁨과 내 마음의 즐거움이니이다”(렘 15:16)라고 말했습니다.  욥은 “내가 필요한 양식보다 그의 입의 말씀을 더 귀히 여겼도다”(욥 23:12b)라고 선언했습니다.  우리가 하나님의 말씀에서 "여호와의 영광"을 "벗긴 얼굴로" 볼수록 "그와 같은 형상으로 화하여 영광에서 영광에 이르니 곧 성령으로 말미암음이니라"(고후 3:18).  우리는 하나님의 말씀을 공부하면서 페이지마다 주 예수님을 찾아야 하며 그분을 볼 때 더욱 그분을 닮아가야 합니다.  하나님의 말씀을 분석하고 우리의 교리에 있어서 신학적으로 올바름이 되는 것만으로는 충분하지 않습니다. 그 자체가 끝이 되어서는 안됩니다. 비록 우리가 교리에 있어서 올바름을 위해 돌이킬 수 없는 돌 하나를 남겨두어서는 안 되지만 말입니다! 왜냐하면, 말씀이 우리의 삶에 영향을 미쳐야 하기 때문입니다. 그렇지 않으면 하나님의 영광에 이르지 못할 것입니다.

 

 

 

진설병(Shewbread)의 장소:

 

 

먼저 진설병을 먹은 장소인 "거룩한 곳"(레 24:9)을 살펴봄으로써 진설병에서 몇 가지 교훈을 배웁니다.  이것은 성막 내부의 첫 번째 방, 즉 덮힌 부분이었습니다.  주님과 교제하는 자리입니다.  그것은 그들이 놋 제단에 갔었다는 것을 의미했고 그들이 구원받았다는 것을 의미했습니다.  그들은 또한 물두멍을 지나서 물두멍에서 씻었고: "그들이 죽을까 하노라."… 이는 그들이 놋 제단을 떠난 이후로 죄를 고백하고 더러움에서 정결케 됨을 의미했습니다.  자백하지 않은 죄가 없는 성소 안에서 그들은 주님과 교제하며 영적인 양식을 먹을 수 있었습니다.  

 

 

이러한 진리가 왜 하나님의 많은 자녀들이 하나님의 말씀을 먹지 않는지를 설명할 수 있습니까?  그들은 주님과의 교제에서 벗어났습니다. 그들은 장막 밖에 있으며 그들의 손과 발이 더러움에서 깨끗해져야 합니다.  삶의 죄는 하나님의 말씀에 대한 식욕을 망칠 것입니다. 왜냐하면 죄가 당신을 말씀으로부터 멀리하게 만들거나 말씀이 당신을 죄로부터 멀리하게 만들 것이기 때문입니다.  어떤 사람들이 말씀에서 많은 것을 얻고 다른 사람들에게 도달할 수 있는 신선한 진리를 가지고 있는 이유는 그들이 주님과 교제하고 그분의 임재 안에서 그분의 말씀을 먹으며 시간을 보내기 때문입니다.  

 

 

제사장들이 진설병을 먹기 위해 볼 수 있는 유일한 방법은 등잔대에서 나오는 빛이었습니다.  어떤 사람이 성경을 읽었지만 아무것도 얻지 못하고 이해할 수 없다고 말할 때 그는 자신이 여전히 자연인임을 고백하는 것입니다.  “그것들은 그에게는 미련한 것이요 또 그는 그것들을 알 수도 없나니 그것들은 영적으로 분변함이라”(고전 2:14). “이제 우리가 세상의 영을 받지 아니하고 하나님으로부터 온 영을 받았으니 이는 우리로 하여금 하나님께서 우리에게 은혜로 주신 것들을 알게 하려 하심이라” (고전 2:12). 신자는 거룩한 곳에서 하나님과 교제하면서 하나님의 말씀을 알고 이해할 수 있습니다.

 

 

성소에서 제사장은 세상과 세속의 모든 잡념에 얽매이지 아니하였습니다. 그 안에는 온전한 평강이 있어 주의 상에서 교제를 즐길 수 있었습니다.  주님, 세상이 그에게 매력을 느끼지 못할 것입니다. 성소 안에는 모든 가구가 금으로 입혀져 있었고, 그것은 아름다운 광경이었을 것입니다. 영적인 사람은 성소에서 시간을 보내면서, 금으로 덮인 조각목은 하나님의 신성으로 덮힌 예수의 인성을 말하며, 성소 밖에서 놋으로 덮인 조각목은 우리 죄를 위하여 사람으로 고난을 당하신 예수를 상징합니다.  그분의 완전한 인성은 우리의 죄를 짊어지고 우리를 대신하여 죽었습니다.  성소 안에는 인성과 신성이 결합되어 신성이 그분의 인성을 덮고 빛을 발하는 것이 보입니다.  놋 제단에서 신성은 인간의 시야에서 숨겨지고 우리는 그가 우리 대신 심판 받는 것을 봅니다.

 

 

오늘날 많은 사람들이 예수님의 인간성만을 봅니다. 가이사랴 빌립보에서 예수님은 "사람들이 인자를 누구라 하느냐?"(마태복음 16:13)라고 물으셨습니다. 제자들은 "어떤 사람들은 당신이 세례 요한이라고 하고, 어떤 사람들은 엘리야라고 하고, 어떤 사람들은 예레미야나 선지자 중 하나라고 합니다"(14절)라고 대답했습니다. 그 관찰자들은 그들이 언급한 사람들과 유사한 인간적 특성만을 보았습니다. 예수님께서 "너희는 나를 누구라고 하느냐?"(15절)라고 물으셨을 때, 베드로는 예수님의 인간성을 넘어서 "당신은 그리스도요 살아 계신 하나님의 아들이십니다"(16절)라고 말했습니다. 그의 지식은 하나님 아버지께서 주신 영적 통찰력에서 나왔습니다. 성소 안에서 우리는 주 예수 그리스도를 봅니다. 그분 안에는 "신성의 모든 충만이 육체로 거하십니다"(골로새서 2:9).

 

 

 

진설병의 위치:

 

 

진설병에 대한 두 번째 중요한 점은 그 위치입니다. 테이블은 높이가 2피트에 불과하여 굽히거나 무릎을 꿇은 사람만이 접근할 수 있었습니다. 하나님의 말씀은 자신을 낮추는 사람에게도 접근할 수 있습니다. 그리스도 안에 있는 어린아이조차도 그 안에서 귀중한 조각을 찾을 수 있고, 그 약속을 그의 삶에서 현실적이고 실제적으로 만들 수 있다는 것은 얼마나 감격스러운 일입니까. 예수님의 이 말씀은 얼마나 놀라운 일입니까: "하늘과 땅의 주재이신 아버지여, 지혜롭고 총명한 자들에게는 이것을 숨기시고 어린아이들에게는 나타내셨음을 감사드립니다"(눅 10:21). 그는 이렇게 덧붙여 말씀하셨습니다. "너희가 보는 것을 보는 눈은 복이 있나니 내가 너희에게 이르노니 많은 선지자와 왕이 너희가 보는 것을 보고자 하였으나 보지 못하였느니라"(23-24절). 그래서 오늘날 그리스도 안에서 주님 앞에 자신을 낮추고 그분의 임재 안에서 시간을 보내는 영적인 아기들은 하나님의 말씀에서 영이 없이는 위대한 지성을 가진 사람들조차도 볼 수 없는 것들을 보는 데 빛을 받습니다. 우리는 그분이 주시는 영적 이해력에 대해 그분을 찬양해야 하며, 그런 다음 그분 앞에서 우리 자신을 낮추어야 합니다. 왜냐하면 우리는 다른 어떤 장소보다 진설병의 식탁에서 무릎을 꿇고 그분의 임재 안에서 더 높이 볼 수 있기 때문입니다.

 

 

 

제사장들과 진설병(Shewbread):

 

 

제사장들은 진설병을 "아론과 그의 아들들에게 돌릴 것"(레 24:9)처럼 먹어야 했습니다. 이 영적인 양식은 주님을 경배하고 섬기는 사람들을 위한 것이었습니다.  오늘날 하나님은 우리가 "왕 같은 제사장"(벧전 2:9)이기 때문에 모든 신자가 제사장이라고 말씀하십니다.  요한계시록 1:6은 주 예수께서 "그 하나님을 위하여 우리를 나라와 제사장으로 삼으셨다"고 말합니다.  신자는 하나님의 말씀을 그에게 해석하기 위해 성령 외에는 아무도 필요하지 않습니다.  그리스도인이 하나님의 말씀을 알지 못하는 것은 변명의 여지가 없습니다. 왜냐하면 하나님은 식탁에 와서 스스로 돕는 모든 사람을 기꺼이 먹이시기를 간절히 원하시기 때문입니다.  아론과 "그의 아들들"은 그것을 먹어야 했습니다.  자녀가 아버지의 발자취를 따라가는 것은 가장 자연스러운 일입니다.

 

 

 

진설병(Shewbread)에 대한 처방:

 

 

진설병에 대한 처방전(레 24:5)은 그것이 "고운 가루"라고 말했습니다.  고운 가루가 그리스도의 예표인 소제를 만드는 데 사용되었듯이 여기서도 그것은 살아있는 하나님의 말씀이신 그리스도의 그림입니다.  계란이나 설탕은 없었고 고운 밀가루만 있었습니다.  오늘날 우리는 아무 것도 더하지 않은 단순한 하나님의 말씀이 필요합니다.  어떤 사람들은 하나님의 말씀을 희석시키거나 파괴하려고 하지만 우리는 하나님을 그분의 말씀에서 받아들이고 그에 따라 행동하기만 하면 됩니다.  하나님의 말씀은 "하늘에 굳게 섰고"(시 119:89) 그분이 그것을 당신의 이름 위에 높였기 때문에 말씀의 변경이 있어서는 안됩니다.

 

 

 

진설병(Shewbread)의 몫:

 

 

그 부분은 각 떡에 "십분의 이 에바"로 주어졌습니다(레 24:5).  10분의 1은 이스라엘 자손을 위한 만나의 매일 몫인 오멜의 양이었습니다.  그래서 각 케이크에는 한 제사장이 먹기에 충분했습니다.  12개의 떡이 있었으므로 그 제사장의 흉패에 표시된 각 이름은 충분한 공급을 갖고 있었습니다.

 

 

 

진설병(Shewbread)을 취함:

 

 

진설병에 참여가 있어야만 합니다. 왜냐하면 "그들이 그것을 먹을 것이기 때문입니다"(레 24:9). 진설병을 보거나 만지는 것만으로는 충분하지 않았습니다.  그것은 먹어야만 했습니다. 오늘날 미국에는 성경이 넘쳐나지만 말씀을 먹는 사람은 너무 적습니다.  가정에서 성경이 얼마나 아름답고 탁월한지는 중요하지 않습니다.  좋은 일을 하려면 읽고 소화해야 합니다.  예레미야 6:10의 슬픈 논평은 오늘날에도 참됩니다: "내가 누구에게 말하며 누구에게 경책하여 듣게 할꼬 보라 그 귀가 할례를 받지 못하였으므로 듣지 못하는도다 보라 여호와의 말씀을 그들이 자신들에게 욕으로 여기고 이를 즐겨하지 아니하니."   TV를 보거나 신문을 읽는 시간은 있어도 말씀을 위한 시간이 없다는 것은 슬픈 변명입니다.  아마 다른 무엇보다도 텔레비전은 많은 사람이 하나님의 말씀을 “기뻐하지 않는” 이유일 것입니다. 텔레비전은 영적 양식에 대한 식욕을 없애 버리기 때문입니다.  또한 음식을 소화하고 동화하는 데 시간이 걸립니다.  거룩한 곳에서 주님과 교제하며 예수님을 뵙고 말씀의 영적 양식을 소화하는 시간을 가져야 합니다.  여호수아는 우리가 하나님의 말씀을 "주야로 묵상"해야 한다고 말합니다(수 1:8).  소가 새김질을 하듯이 우리는 말씀을 완전히 소화할 때까지 씹으면서 말씀을 묵상해야 합니다.  말씀이 우리의 마음을 사로잡도록 허용할 때 우리는 말씀을 먹습니다.  그것을 읽을 때 우리는 그 진리와 경험이 우리의 삶에 영향을 미칠 때까지 그 속으로 들어가야 합니다.  심리학자들은 사람들이 현실 도피로 영화와 TV를 사용하고 있다고 말합니다.  그들은 같은 경험을 한 것처럼 느끼면서 어느 정도 만족을 얻을 때까지 배우의 경험에 자신을 투사합니다.  진정한 의미에서 우리는 하나님의 백성이 승리한 모든 경험에 참여하고 하나님을 위해 위대한 공적을 행하기 위해 그들이 가졌던 동일한 능력과 목적을 믿음으로 주장하는 것처럼 자신을 투영해야 합니다.  우리는 "무엇이든지 참되고... 정결하고... 사랑스럽고", "이것들을 생각하라"(빌 4:8)는 말을 듣습니다.  우리는 최근에 보고 듣고 읽은 것에 대해 자연스럽게 생각하거나 묵상합니다.  성경은 "위에 있는 것을 생각하고"(골 3:2) "이것을 생각하라"고 말씀합니다.  그래서 우리는 하나님의 제사장인 우리의 특별한 양식인 하나님의 말씀을 읽고 먹는 시간을 가져야 합니다.

 

 

많은 커플이 몇 년 동안 함께 살다가 닮아 보이기 시작하는 것을 본 적이 있습니까?  마찬가지로 우리가 그분의 말씀에서 “주의 영광”을 볼 때 우리는 “그와 같은 형상으로 변화”될 것입니다(고후 3:18).  “우리는 예수님을 뵙고 싶습니다”(요한 12,21)는 오늘날 우리 마음의 외침입니다.  우리가 성소에서 말씀을 "먹으면" 그분의 말씀의 모든 페이지에서 주 예수님을 볼 수 있습니다.

 

 

 

 

6. 분향단에서의 중보:

 

 

곰팡내나 원치 않는 냄새를 제거하기 위해 가정에서 널리 사용되었던 향은 특정한 말린 과일, 꽃, 나무껍질, 나무, 고무 수지 및 "달콤한 향료"(출 30:34)로 만들어집니다.  동방박사들이 주 예수께 가져온 세 가지 예물 중 두 가지는 유향과 몰약, 즉 두 종류의 향이었습니다.  불이 붙자 천천히 연기가 나면서 공기에 스며드는 기분 좋은 향기의 연기를 뿜어냈습니다.  

 

 

성소에는 "향을 피우는 제단"(출 30:1)이 있었는데, 그 제단은 정사각형 18인치에 높이가 3피트에 불과했습니다.  그것은 성막 안의 휘장 앞에 서 있었습니다.  네 귀퉁이에는 놋제단과 같이 뿔이 나 있었습니다.  아카시아 나무로 만들어 순금으로 입혔습니다.  향이 가장자리에서 떨어지지 않도록 상단 주위에 테두리 또는 왕관이 있습니다.  다른 가구와 마찬가지로 옆면에 고리와 지팡이가 있어 들고 다닐 수 있습니다.  주님을 섬기는 성막에서만 사용할 향을 만드는 특별한 방법이 주어졌습니다.

 

 

 

기도의 그림:

 

 

시편 기자는 말했습니다: “여호와여 내가 주를 불렀사오니 속히 내게 오시옵소서 내가 주께 부르짖을 때에 내 음성에 귀를 기울이소서. 나의 기도가 주의 앞에 분향함과 같이 되며 나의 손 드는 것이 저녁 제사 같이 되게 하옵소서” (시 141:1-2).  여기에 또다른 성막의 그림이 있습니다. 그것은 오늘로부터 우리가 기뻐하고 유익을 얻을 수 있는 진리의 많은 그림자들을 투영해 왔습니다. 시편 기자는 향과 기도를 연결했습니다; 향이 올라가는 것은 그의 기도가 하나님 앞에 올라가기를 원했던 방식이었습니다. 시편 기자는 자신의 기도가 하나님께 향처럼 향기롭고 유쾌하게 되기를 원했습니다.  그렇다면 향은 구약 시대에서 기도의 그림이었습니다.  

 

 

신약에서도 기도를 묘사하기 위해 향을 사용합니다. 요한계시록 5장 8절에 “네 생물과 이십사 장로들이 저마다 거문고와 향이 가득한 금 대접[향로]을 가지고 어린 양 앞에 엎드렸는데 이것(향)이 성도들의 기도니라."  여기서 향은 하나의 기도의 그림이 아니라 기도들이라고 언급되어 있습니다.  

 

 

요한계시록 8장 3-4절을 보면, “또 다른 천사가 하나의 금 향로를 가지고 와서 제단 곁에 서 있더라; 그리고, 그에게 많은 향이 주어졌는데, 이는 그가 모든 성도들의 기도들과 함께 그 보좌 앞 금제단 위에 드려야만 하는 것이며, 성도들의 기도와 함께 왔던 그 향의 연기가 그 천사의 손으로부터 하나님 앞으로 올라갔노라.”

 

 

그 향의 연기는 성도들의 기도와 함께 드려졌고, 두 사람이 하나님 앞에 왔습니다. 여기서 향은 기도의 그림일 뿐만 아니라 두 가지가 배열되어 있습니다(aligned).  그것들은 요한계시록 5:8에서 하나이고 동일한 것으로 주어집니다. 그 때 향은 하나님 앞에 올라가는 기도에 관해 말하고, 확실히 그분께 향기로운 냄새입니다.  

 

 

분향단(the altar of incense)은 우리에게 기도에 관해 많은 것을 가르쳐 줍니다. 여기에서 우리는 우리의 기도가 응답되는 방법을 발견할 수 있습니다.  많은 사람들이 결코 기도 응답을 받지 못합니다; 성막은 이것이 왜 사실인지 우리에게 보여줄 수 있습니다.  분향단에서의 기도에 대한 지침과 정보는 성경의 다른 어느 곳보다 많습니다. 만일 당신이 당신의 기도 응답을 받는 방법과 당신의 기도를 방해하는 것이 무엇인지 알고 싶다면 성막에서 그리고 분향단에서 그 답을 찾을 수 있습니다.

 

 

 

기도의 장소:

 

 

분향단에서의 기도에 관한 첫 번째 교훈 중 하나는 기도의 장소입니다.  하나님은 “너는 그것을 증거궤 위 속죄소 맞은편 곧 증거궤 앞에 있는 휘장 밖에 두라. 그 속죄소는 내가 너와 만날 곳이다” (출 30:6)라고 말씀하셨습니다.  우리가 아는 바로는 이곳은 하나님께서 당신의 백성과 함께 거하시는 지성소와 성소 사이에 있는 휘장 바로 앞 성소에 있었습니다.  분향을 하기 위해 제사장은 예배 장소에서 성소 안에 있어야 했습니다.

 

 

성소와 분향단에 들어가는 사람에게는 두 가지 전제 조건이 있습니다.  첫째, 그는 동물을 죽이고 피를 흘린 놋 제단으로 가야 했습니다.  희생의 장소인 놋제단은 갈보리와 그리스도께서 우리의 죄를 위해 고난당하시고 죽으시고 피를 흘리시는 그림이었습니다.  아무도 감히 피를 흘리지 않고 성소에 들어갈 수 없었습니다.  오늘날 이것은 기도하고자 하는 사람은 무엇보다도 먼저 자신이 갈보리에 갔는지 확인해야 한다는 것을 의미합니다. 그곳에서 그는 믿음으로 그리스도를 자신의 구세주로, 자신의 대리자이자 죄를 위한 희생으로 바쳤습니다.  그는 하나님의 면전에 들어갈 수 있기 전에 모든 죄에서 자신을 깨끗하게 하기 위해 그리스도의 피를 요구해야 합니다.  구원받지 못한 사람은 기도로 하나님의 임재 안으로 들어와 무엇이든 기대할 수 있는 접근권이나 권리가 전혀 없습니다.  그렇다면 첫 번째 전제 조건은 사람이 구원을 받거나 거듭나야 한다는 것입니다(두가지는 같은 말임).  그는 자신을 위해 하나님의 어린양을 희생했음에 틀림없습니다(그가 믿음으로 예수님을 개인의 구세주로 주장했을 때).  

 

 

어쩌면 당신은 계속해서 기도하면서 왜 하나님이 결코 당신의 기도들을 듣지 않으셨고 왜 당신이 결코 응답을 받지 못하시는지 의아해했을 것입니다.  아마도 그 이유는 당신이 개인적으로 그리스도를 당신의 구주로 결코 영접한 적이 없기 때문일 것입니다.  (한 사람이) 기도에 대해 응답을 받으려면 그 사람이 먼저 구원을 받아야 합니다.  그는 하나님의 임재 안으로 들어갈 수 있기 전에 희생을 치러야 합니다.  히브리서 10장 19-20절은 말합니다: “그러므로 형제들아 우리가 예수의 피를 힘입어 성소에 들어갈 담력을 얻었나니 그 길은 우리를 위하여 휘장 가운데로 열어 놓으신 새로운 살 길이요 휘장은 곧 그의 육체니라.”   하나님께서는 “우리가 긍휼하심을 받고 때를 따라 돕는 은혜를 얻기 위하여 은혜의 보좌에 담대히 나아오라”고 초청하십니다(히 4:16).  그러나 우리는 그 피 없이, 우리를 깨끗하게 하고 거룩하신 하나님 앞에 설 수 있게 해 주는 그리스도의 피를 주장(claim)하지 않고는 나아오지 못합니다.

 

 

분향단에 오기 위한 두 번째 전제 조건은 출애굽기 30장 18-20절에 있습니다. 여기서 하나님은 말씀하셨습니다:  

 

 

“너는 물두멍을 놋으로 만들고 그 받침도 놋으로 만들어 씻게 하되 그것을 회막과 제단 사이에 두고 그 속에 물을 담으라. 아론과 그의 아들들이 그 두멍에서 수족을 씻되 그들이 회막에 들어갈 때에 물로 씻어 죽기를 면할 것이요 제단에 가까이 가서 그 직분을 행하여 여호와 앞에 화제를 사를 때에도 그리 할지니라.”

 

 

제사장들은 여호와께 분향하기 위해, 예배하기 위해 성소에 들어가기 전에 그들의 손과 발들을 씻어야만 했습니다.  이것은 너무나 필수적이어서 하나님께서는 그들이 "죽지 않도록" 해야 한다고 말씀하셨습니다.  우리는 물두멍이, 신자가 하나님을 경배하고 섬기기 위해 하나님의 임재 안으로 들어가기 전에 죄를 고백하는 장소임을 보았습니다.  그는 날마다 죄의 더러움에서 깨끗해져야 합니다.  "내가 내 마음에 죄악을 품으면 주께서 듣지 아니하시리라" (시 66:18). 이것이 일부 신자들이 기도 응답을 받지 못하는 또 다른 이유입니다.  우리는 하나님께 기도하기 전에 씻겨져야 합니다. 왜냐하면 그분은 우리 삶에서 자백하지 않은 죄가 있는, 우리의 기도를 듣지 않으실 것이며 우리의 기도는 응답되지 않을 것이기 때문입니다.  

 

 

오늘날 마음 속에 원한, 시기, 질투, 악의을 품고 있는 어떤 사람들은 그들의 삶에서 승리를 보고 하나님께서 그들의 기도에 응답하시는 것을 보지 못하여 스스로를 속이고 있습니다.  "여호와의 눈은 의인을 향하시고 그의 귀는 그들의 부르짖음에 기울이시며 여호와의 얼굴은 악행하는 자를 향하시느니라" (시 34:15-16).  하나님은 우리가 기도해야만 한다고 말씀하시고 (눅 18:1) 그분은 기도를 들으시는 하나님이시지만 (시65:2), 그러나 그들이 그분의 임재 안으로 오기전에, 기도는 씻음 받은 자, 즉, 구원받고 그들의 죄를 자백한 자로부터 나와야 한다고 말씀하십니다.  거듭나지 않은 자들만이 그들을 대적하시는 주님의 얼굴을 갖지 못하는 것이 아니라, 자백하지 않은 죄를 가지고 불순종하며 걷고 있는 그분의 자녀들도 마찬가지입니다.  우리의 기도가 응답되려면 물두멍에 가서 모든 죄를 자복하고 버려야 합니다.

 

 

이것이 당신의 기도가 응답되지 않은 이유가 될 수 있습니까?  당신의 기도를 방해하는, 당신과 하나님 외에는 아무도 모르는 내적이고 은밀한 죄가 있습니까?  그것을 하나님께 고백하고 버리십시오. 그 다음 은혜의 보좌 앞에 담대히 나아가십시오. 그러면 당신은 때를 따라 도움을 발견할 것입니다(히 4:16). 어떤 사람들은 자신의 몸이 치유되기를 기도했고, 어떤 사람들은 증거할 수 있는 능력을 구했으며, 또 다른 사람들은 더 나은 직업, 더 나은 건강, 재정을 구했지만, 그들의 삶에 여전히 고백하지 않은 죄가 있기 때문에 모든 것이 헛된 것이었습니다.  

 

 

하나님은 거룩하신 하나님이시므로 제사장은 그분께 나아오려고 거룩한 곳에 섰으니 이는 그가 하나님과 교제하는 자리에 있었기 때문입니다.  그곳에서 그는 영적인 것들에만 몰두했고 주님을 경배했습니다.  이곳은 기도가 하나님께 올라가서 하나님께로 통하는 곳입니다.  기도 응답을 받으려면 하나님과 교제하는 시간을 가져야 합니다.  “너희가 내 안에 거하고 내 말이 너희 안에 거하면 무엇이든지 원하는 대로 구하라 그리하면 이루리라” (요 15:7).  이것은 시간이 걸립니다.  그것은 우리 자신을 하나님과만 홀로 닫고, 기도로 그분과만 홀로 시간을 보내고, 그분과 교제하면서, 주님 안에서 우리 자신을 기뻐하는 것을 의미합니다.  그것은 “위엣 것을 생각하고 땅엣 것을 생각지 말라” (골 3:2)는 뜻입니다.  이것은 "그리스도 예수 안에서 하늘 처소"에 함께 앉는 것에 대해 말하는 것입니다(엡 2:6).  우리는 하늘로 올려졌습니다. 그러나 우리가 이 교제를 즐기고 그곳에서 영적인 일에 시간을 보낼 때에만 하나님께서 우리의 기도에 응답하시는 것을 보게 될 것입니다.  한 사람이 다른 사람과 교통할 수 있지만 수백 마일 떨어져 있기 때문에 서로 교통하지 않습니다.  우리는 하나님과 교제하고 우리의 삶에 고백하지 않은 죄가 없을지라도 거룩한 곳에서 하나님과 교제하며 시간을 보내지 않습니다.  그러므로 우리는 주님께 구하는 것은 무엇이든 얻지 못합니다.  우리는 기도 응답을 받기 위해 하나님의 임재 안에 거하고 시간을 보내야 합니다. 

 

 

거룩한 곳에 있는 것은 또한 하나님의 뜻 안에 있는 것으로 묘사되었습니다. 하나님께서 제사장들에게 성소에 들어가라고 명하셨을 때, "너는 분향할 단을 쌓고" (출 30:1)라고 말씀하셨습니다. 제사장들이 들어가서 분향하는 것은 하나님의 뜻이었습니다.  우리의 기도가 응답되려면 우리도 하나님의 뜻 안에 있어야 하고 그분의 뜻 안에서 기도해야 합니다.  “그를 향하여 우리의 가진 바 담대함이 이것이니 그의 뜻대로 무엇을 구하면 들으심이라 우리가 무엇이든지 구하는 바를 들으시는 줄을 안즉 우리가 구한 그것을 얻은 줄을 또한 아느니라” (요일 5:14-15).  사람이 하나님의 뜻 안에서 하나님의 뜻에 따라 기도하기를 배우기 전에는 그의 기도가 응답되는 것을 보지 못할 것입니다.  신자가 기도할 때 마음과 생각에 복종이 있어야 합니다.  주 예수님이 우리의 본보기이신 것처럼 우리도 마음 깊은 곳에서 "내 원대로 마옵시고 아버지의 원대로 되기를 원하나이다"(눅 22:42b)라고 기도할 수 있어야 합니다.  우리는 "그를 사랑하는 자들에게는 모든 것이 합력하여 선을 이루시는"(롬 8:28) 하나님을 신뢰할 수 있도록 우리의 개인적인 욕망(desires), 야망(ambitions), 쾌락(pleasures)및 그 밖의 모든 것을 하나님의 완전하고 주권적인 뜻에 복종시켜야 합니다. 우리의 기도가 응답된다면, 그것은 하나님의 뜻대로 거룩한 곳에서 하나님과 교제하며 우리의 삶에 자백하지 않은 죄가 없는 것이 분명합니다.

 

 

 

기도의 위치:

 

 

분향단의 위치는 “증거궤 앞 휘장 앞 곧 속죄소 앞”(출 30:6)이었습니다.  분향단은 높이가 2규빗이고 속죄소는 높이가 1.5규빗이므로 사람은 분향단에서 속죄소를 내려다보았습니다.  구약성경에는 분향단과 속죄소 사이에 휘장이 있었습니다.  그러나 휘장이 둘로 찢어졌습니다(마 27:51).  우리는 담대히 은혜의 보좌로, 하나님의 임재 안으로 직접 나아갈 수 있고 속죄소를 바라볼 수 있습니다.  우리가 기도로 하나님께 나아갈 때 우리는 은혜의 보좌 앞에 나아가며 우리가 받는 것은 무엇이든지 하나님의 긍휼로 말미암은 것임을 깨달아야 합니다.  우리는 아무것도 받을 자격이 없습니다.  우리는 하나님 앞에서 우리의 무가치함을 깊이 깨달아야 합니다.  사람이 하나님께 무엇인가를 요구한다는 것은 그가 분명히 속죄소를 바라보고 있다는 것을 의식하지 않는다는 것을 나타냅니다. 우리는 참으로 "하나님의 상속자요 그리스도와 함께 한 상속자"(롬 8:17)입니다. 그러나 우리가 아직 육신에 있는 동안 하나님 앞에서 우리의 무가치함을 깊이 자각해야 합니다. 하나님께서는 “만일 내 이름으로 일컫는 내 백성이 그들의 악한 길에서 떠나 스스로 낮추고 기도하여 내 얼굴을 찾으면 내가 하늘에서 들으리라”(대하 7:14)고 말씀하셨습니다.  “하나님이 교만한 자를 물리치시고 겸손한 자에게 은혜를 주시느니라”(약 4:6).  기도의 합당한 자세는 서거나, 무릎을 꿇거나, 머리를 숙이거나 들어 올리는 문제가 아니라 속죄소, 하나님의 은혜와 선하심을 의식적으로 바라보는 마음의 자세입니다.  

 

 

 

기도의 힘:

 

 

분향단의 뿔들(horns)은 조각목(acacia wood)으로 만들고(출 30:3) 금으로 입힐 것을 하나님께서 지시하십니다. 성경 안의 뿔들은 능력에 관해 말합니다.  다니엘 8:6-7은 두 뿔 가진 숫양(ram)의 능력에 대해 말합니다. 뿔들이 꺾인 후(7절), "수양안에 힘이 없었더라."  성막 안에 두개의 가구들(articles)이 그들 위에 두개의 뿔을 갖고 있었는데, 하나는 피에 모든 죄를 정결케 하는 능력이 있음을 우리에게 상기시키는 놋제단이고, 다른 하나는 기도에서 능력에 관해 말하는 분향단의 뿔입니다. 그런데, 그 능력은 기도 자체 안에 있는 것이 아니라 기도가 지향되는 그 한분(하나님) 안에 있습니다.  하나님은 그의 성도들을 위해 기적을 행하기 위해 기도를 사용하도록 제정하셨습니다.  뿔들은 향에서 나온 것이 아니라 제단에서 나왔습니다.  금으로 덮인 아카시아 나무로 만든 제단은 그리스도를 말합니다.  놋 제단은 우리의 죄를 위해 심판을 받으신 그분의 인성(humanity) 안에 계신 그리스도를 말하며, 아카시아 나무로 만들고 금으로 덮은 금제단 또는 분향제단은 영화롭게 되신 그리스도를 말합니다.  

 

 

그리스도는 우리의 변호자(Advocate)이십니다.  우리의 기도는 그분을 통해 아버지께로 가야 합니다. 그분은 아버지의 오른편에서 "항상 살아서 우리를 위하여 간구하시는"(히 7:25) 우리의 중보자(Intercessor)이십니다.  그리스도를 통하여 하나님께 드리는 기도에는 능력이 있습니다.  만일 우리에게 “겨자씨 한 알만한 믿음”(마 17:20)이 있다면 산을 향하여 “옮겨지라”(막 11:23)고 말할 수 있으며 그렇게 될 것입니다.  야고보는 "너희 중에 고난당하는 자가 있느냐 그는 기도할 것이니라"(5:13)고 말합니다.  그는 더 나아가 "믿음의 기도는 병든 자를 구원하리니 주께서 그를 일으키시리라"(15절)고 말합니다. 기도에는 육체적인 아픔(sickness)과 질병들(ailments)에 대한 능력이 있습니다. 하나님은 개입하셔서 우리를 위해 일하실 수 있습니다.  병든 자를 일으키기 위해 기도에 대한 응답에 있어서 이 능력에 관해 그들 자신을 진실로 활용하는 것과 하나님이 기적을 행하는 것을 보는 것이 너무 적은 것은 얼마나 비극적입니까? 그 활용(availing)은 우리가 얼마나 많이 기도하느냐에 의해서만 제한됩니다.  

 

 

기도의 이러한 약속과 기도의 힘으로 야고보가 “너희가 구하지 아니하였으니 얻지 못하였느니라”(약 4:2)라고 말한 것은 놀라운 일이 아닙니다. 왜냐하면, 하나님의 자녀들의 하나가 삶을 통과하고 그 스스로가 이러한 전쟁의 강력한 무기를 이용하지 못하는 것은 그가 자신을 속이고 그가 부유한 삶을 살 수 있을 때 거지와 같은 삶을 살고 있다는 것을 의미하기 때문입니다. 너무 자주, 기도는 그것이 첫번째 이어야만 될 때 마지막 수단(resort)입니다(기도가 아니라 다른 수단들을 먼저 사용하려고 하기 때문에 어렵고 빈곤하게 된다는 말임).  우리는 말합니다: 아무 것도 소용이 없을 때 이것이 극단적인 것처럼 될지라도, "나는 당신을 돕기 위해 어떤 것도 할 수 없습니다. 그러나 나는 기도할 것입니다.” 하나님은 우리로 하여금 기도의 능력을 깨닫게 하시고 그것을 그분의 영광을 위해 완전하게 될 정도까지 사용하도록 도우십니다.

 

 

출애굽기 30장 10절은 “아론이 일 년에 한 번씩 속죄제의 피로 이 향단 뿔을 위하여 속죄하되 속죄제의 피로 일 년에 한 번씩 대대로 속죄할지니라 이 제단은 여호와께 지극히 거룩하니라”고 말씀합니다. 기도에서 성도는 그분의 피가 이미 구입되지 않은 어떤 축복도, 어떤 용서도 간청하지 않습니다 (예수 그리스도의 피의 공로를 믿지 않는 불신자를 위해 축복 기도를 하는 것은 무의미하다는 말임)

 

 

 

 

기도를 위한 공급(준비):

 

 

등잔대는 그 빛과 함께 성소에 안에 있었는데 그것으로 인해 제사장들은 분향단에서 섬길 때 볼 수 있었습니다. 향을 드리는 것은 아침 저녁으로 불을 켜고 램프들을 손질하는(dressing) 것과 연결되어 있습니다. "아론이 아침마다 그 위에 향기로운 향을 사르되 등불을 손질할 때에 사를지며(burn: 태움), 또 저녁 때 등불을 켤(light) 때에 사를지니 이 향은 너희가 대대로 여호와 앞에 끊지 못할지니"(출 30:7-8).  제사장이 향을 드릴 때(분향할 때) 볼 수 있는 유일한 방법은 등잔대의 불빛에 의해서였습니다. 

 

 

오늘날 하나님은 영적인 일들에 있어서 빛과 가르침과 조명을 주시는 성령님의 인격 안에서, 기도안에서 신자들을 위해 공급을 해 오셨습니다. “이와 같이 성령도 우리 연약함을 도우시나니 우리가 어찌할 바를 알지 못하나 오직 성령이 말할 수 없는 탄식으로 우리를 위하여 친히 간구하시느니라”(롬 8:26).  성령은 우리에게 어떻게 기도해야 할지를 보여주십니다; 그분은 우리가 무엇을 위해 기도해야 하는지 알도록 도와주시고, 그분 스스로 (친히) 우리를 위해 중보기도를(intercession) 하십니다. 신자들의 많은 사람들이 깊은 환난(distress)의 시기에 그들이 어떻게 기도해야 할지 몰랐거나 무엇을 위해 기도해야 할지 알지 몰랐을 때, 단지 그들의 마음으로부터 탄식함으로써 마치 그들의 마음의 짐(burden)이 하나님께 올라갔던 것 같았다고 증언해 왔습니다. 그들은 하나님께서 소리 없는 기도를 들으셨다는 것을 느꼈습니다. 성령으로부터 이러한 도움을 깨닫는 데 있어서 진정한 위로(comfort)가 있습니다.  에베소서 6장 18절은 “모든 기도와 간구를 하되 항상 성령 안에서 기도하고” 라고 말합니다. 기도는 성령에 의해 지시를 받고 도움을 받아 그분에 의해 비추어진 빛 안에, 그분의 능력과 에너지 안에 있어야만 합니다(참조: 성령으로 기도: 특별히, 방언으로 기도하라는 의미).  이것은 우리에게 기도하는 방법을 가르치고 무엇을 기도해야 하는지를 알려주는, 기도에 대한 신성한 공급입니다.

 

 

 

기도의 사람:

 

 

분향단은 "증거궤 곁에 있는 그 휘장 앞에" 두어야 했습니다(출 30:6).  의심할 바 없이 제사장들이 분향하기 위해 성소 안에 들어왔을 때 그들은 하나님께서 휘장 바로 너머 속죄소에서 그분의 백성들과 함께 거하신다는 것을 의식했었습니다. 그들은 자신들이 그분의 바로 그 임재에 얼마나 가까이 서 있는지 의식하고 있었을 것입니다. 그분의 임재 안으로 직접 가려면 그들은 휘장을 통과해야 합니다. 나중에 그 휘장이 둘로 찢어졌기 때문에(마 27:51) 오늘날 우리가 기도할 때 우리는 하나님의 임재 안으로 직접 들어갈 수 있습니다. 이 휘장(히 10:20)은 육신 안에 있는(육신을 입은) 예수를 표시했고, 그분은 하나님의 집에 대한 대제사장이며 그를 통하여 우리가 "참 마음과 온전한 믿음으로 (믿음 안에서 or 믿음으로 참 마음을 가지고)" (22절) 가까이 나아갑니다.  매우 실제적인 의미에서 우리는 하나님의 보좌에 옵니다.  우리는 예수님의 이름으로, 그분을 통해, 그리고, 그분만을 통해 옵니다.  주 예수님은 말씀하셨습니다: “내 이름으로 아버지께 무엇을 구하든지 그분이 그것을 너희에게 주시리라” (요 16:23).  기도는 그리스도 자신을 통하여 이루어집니다.  우리는 마리아나 성도들이나 천사들이나 다른 어떤 사람을 통해서 하나님께 나아오는 것이 아니라 그리스도를 통해서만 하나님께 나아옵니다.

 

 

우리의 기도가 응답 받으려면 우리는 예수님의 이름으로 기도로 하나님께 나아오는 것을 확실히 해야만 합니다. 왜냐하면 그분은 우리의 모든 기도를 승인하시는(endorse) 유일한 분이시기 때문입니다.  만일 우리가 은행에 가서 아무런 돈도 없이 하나의 수표 뒤에 수백만 달러를 당신의 이름으로 싸인한다면, 당신은 아무 것도 받지 못할 것입니다. 만일 우리가 우리 자신의 공로(merit) 안에서 기도로 하나님께 나아간다면 우리는 아무 것도 받지 못할 것입니다.  우리는 예수님 자신의 인격을 통하여 나아올 필요가 있습니다. 단지 우리의 청원의 끝부분에 "예수님을 위하여" 혹은 “예수의 이름으로" 라고 덧붙이는 것이 아니라, 실제로 그분의 이름으로 나아와야 합니다.

 

 

 

기도의 실습:

 

 

"아론이 아침마다 그 위에 향기로운 향을 사를지니(burn), 그가 등불들을 손질할(dress) 때에 그는 곧 그 위에 향을 사를지니라"(출 30:7). 기도하기 가장 좋은 때는 언제입니까?  하나님은 아론에게 아침마다 향을 드리라고(offer incense) 지시하셨습니다(instructed). 모든 신자는 그의 생각(mind)이 그 날의 일들로 인해 방해받지 않은 상태로, 신선하고 맑은 때인 아침에 기도하는 것이 좋다는 것을 인정할 것입니다. 성경은 "태초에 하나님이"라고 시작합니다.  우리도 하루하루를 하나님과 함께 시작해야 합니다.  우리는 하루를 맞이하기 위해 가르침과 감동(inspiration)을 필요로 합니다; 우리는 그날이 무엇을 붙잡을지를 모릅니다. 그러나, 우리는 누가 그 날을 붙잡는지를 압니다.  

 

 

시편 5편 3절에 좋은 예가 있습니다. “여호와여 아침에 주께서 나의 소리를 들으시리니 아침에 내가 주께 기도하고 바라리이다.”  하나님의 많은 위대한 성도들은 모든 것이 조용하고 혼자 있을 수 있는 이른 아침시간이 기도로 하나님과 함께 보내는 가장 좋은 시간임을 발견했습니다.  그리스도께서는 마가복음 1장 35절에서 모범을 보이셨습니다: “새벽 아직도 밝기 전에 예수께서 일어나 나가 한적한 곳으로 가사 거기서 기도하시더니.” 우리가 한적한 곳을 찾기 위해서는 일찍 일어나는 것이 거의 필수입니다. 만일 우리가 하루 중 늦은 시간까지 기다린다면, 우리는 하나의 본질적인 일(의무)로부터 다른 일까지 스스로 너무 급히 달려가서 기도를 제쳐두고 우리가 마땅히 해야만 하는 기도할 시간을 찾지 못할 것입니다.  

 

 

다른 좋은 시간이 출애굽기 30장 8절에 언급되어 있습니다: “또 저녁 때 등불을 켤 때에 그는 그 위에 향을 사를지니 이 향은 너희가 대대로 여호와 앞에 끊지 못할지며.” 하루 일과를 마치고 그날의 사건들(events)을 되돌아보고 당신의 축복들을 세어보고 그것들에 대해 하나님을 찬양하는 것은 좋은 일입니다. 누군가가 말해왔습니다: "우리의 축복에 대해 하나님께 감사하는 것은 그것들을 확장하는 것이고, 하나님께 감사하지 않는 것은 그것들을 끝내는 것입니다." 기도는 항상 무언가를 요청하는 것만이 아닙니다. 그것은 감사(thanksgiving)로 채워져야만 합니다. 저녁은 하루 종일 우리를 위해 행하셨던 모든 일에 대해 하나님께 감사할 수 있는 좋은 시간입니다.  하나님께서 말세에 주신 한 가지 징조(sign)는 사람들이 감사하지 않게 될 것이라는 것입니다(딤후 3:1-2): “너는 이것을 알라 말세에 고통하는 때가 있으리니 사람들이 자기를 사랑하며 돈을 사랑하며 자랑하며 교만하며 비방하며 부모를 거역하며 감사하지 아니하며 거룩하지 아니하며.” 또한 저녁 때에는 우리가 스스로를 판단해야 (살펴야) 합니다(고전 11:31).  만일 우리가 이것을 규칙적으로 행하고 우리의 죄를 그분께 자백한다면, 우리는 흔히 있는 경우처럼 주님으로부터 심판을 받거나(judged) 징계를 받지(chastened) 않게 될 것입니다.  우리는 "해가 지도록 너의 분을 품지 말라" (엡 4:26)고 들었습니다.  

 

 

많은 사람들이 "골수와 기름진 것을 먹은 것 같이 내 영혼이 만족하며 내 입이 즐거운 입술로 주를 찬송하리니 이는 내가 내 침상에서 주를 기억하고 밤중에 주를 묵상할 때라." (시 63:5-6) 라고 증언할 수 있습니다.  저녁에 우리는 잠자기 위해 스스로 기도해야 합니다. 그러면 우리의 영혼에 만족을 줄 것입니다.  만일 불면증(insomnia)으로 시달리는 많은 사람들이 밤에 하나님에 관해 묵상하는 법을 배운다면, 그들의 삶 전체는 풍요로워지고 변화될 것입니다.  어떤 설교자는, 다가올 예배를 위해 하나님의 말씀을 묵상하면서 그리고 기도하면서 밤에 침대에 누울 때 종종 그의 최고의 메시지와 설교의 몇몇을 얻습니다.  우리는 “두려워하고 죄를 짓지 말며 너의 침상에서 네 마음으로 소통하고 고요하라”(시 4:4)는 말씀을 듣습니다.  우리의 기도들이 응답되기 위해서는, 우리의 마음의 고통스런 짐들에서 해방되기 위해서는, 기도에 대한 응답으로 기적들을 보기 위해서는, 우리는 다음과 같이 고백할 필요가 있습니다.  “내가 탄식함으로 피곤하여 밤마다 눈물로 내 침상을 띄우며 내 요를 적시나이다..…악을 행하는 너희는 다 나를 떠나라.  여호와께서 내 울음 소리를 들으셨음이로다” (시 6:6, 8).

 

 

 

기도의 지속:

 

 

기도에는 끈기가 있어야 합니다.  "…이 향은 너희가 대대로 여호와 앞에 끊지 못할지니" (출 30:8).  이것은 우리가 “쉬지 말고 기도” (살전 5:17)해야 함을 즉시 상기시켜 줍니다. 우리는 아침과 저녁에 기도해야 하지만 그러나 우리는 하루 종일 기도의 지속적인 태도 안에 있어야 합니다. 순간순간 필요가 생길 때, 우리의 향의 연기가 하루 종일 하나님께 올라가야 합니다…우리가 어디에 있는지는 중요하지 않습니다. 그리스도께서는 심지어 십자가 위에서도 조롱과 비웃음 속에서도 하나님께 기도하셨습니다.  우리는 기도하는 습관을 개발해야만 합니다. 그러면, 필요의 모든 순간에 하나님과 함께 조율된(stay in tune) 마음으로부터 하나님께 부르짖을 수 있습니다.  찰스 스펄전은 웃음으로부터 기도까지, 두 가지 요소로 살았던 사람의 용이함으로 달렸다고 말해졌습니다. 그는 항상 하나님과 접촉하고 있었기 때문에 그가 기도하는 것은 숨쉬는 것만큼이나 자연스러운 일이었습니다.  이것은 쉬지 않고 기도하는 것입니다. 하나님께 가져오는 것은 너무 사소하거나 너무 큰 것이 없습니다. 그래서 쉬지 말고 기도하십시오.

 

 

 

기도의 열정(passion):

 

 

향은 태워서 올라가게 만들어 졌습니다.  “아론은 아침마다 그 위에 향기로운 향을 사를지니라” (출 30:7).  이것은 우리에게 “의인의 간구는 역사하는 힘이 많으니라” (약 5:16b)는 사실을 상기시켜 줍니다. 때때로 우리는 우리의 기도가 우리 머리보다 더 높게 얻지 않는다는 것을 느낍니다(기도에 대한 응답의 여부는 우리의 머리로 생각할 수 있게 된다는 말임).  만일 우리가 정직하게 우리의 마음을 살피면 그 순간 우리의 기도가 우리 마음의 깊은 부담이나 확신이 아니었음을 인정해야 할 것입니다.  때때로 우리도 기도할 때 우리의 마음이 하나님을 향하여 바르지 않다는 것을 압니다.  또한 우리는 깊은 필요를 의식할 때들이 있습니다; 우리는 이 문제의 긴급성에 의해 크게 움직여지고 상한 마음으로 하나님께 부르짖습니다.  이것이 향의 태움이고 하나님께 상달하는 효과적인 간절한 기도입니다.  

 

 

싸구려 날조되고 감상적인 감정주의는 하나님께로부터 아무 것도 얻지 못할 것이지만, 상한 마음과 상하고 통회하는 심령(영: spirit)으로 그분께 나아오는 사람은 효과가 있을 것이고 응답들을 받을 것입니다.  한나는 아들을 달라고 하나님께 간절히 기도했을 때, 깊이 움직이게 되었을 때 그녀는, “내가…  내 영혼을 주님 앞에 쏟아 부었습니다.” 라고 말했습니다 (삼상 1:15).  그와 같은 기도에서 사람은 자신의 탄원서의 문구를 의식하는 것이 아니라 하나님께 자신의 짐을 전하고 도움을 위해 부르짖는 것입니다. 오늘날 영(spirit)의 깨어짐은 어디에 있습니까?  당신은 상한 마음으로 기도하는 것을 어디에서 듣습니까?  누군가 기도했고 당신이 하나님이 마치 바로 거기 계셨던 것처럼 느낀 지 얼마나 되었습니까? 그 사람이 고통과 상한 심령으로 하나님이 그를 들으시고 응답해 달라고 부르짖었을 때 손을 뻗어 하나님 자신을 붙잡았던 것처럼 느꼈던 때는 언제입니까?  우리의 눈물들이나 우리의 고뇌가 하나님의 마음과 생각을 변화시키는 것이 아니라, 우리의 열정이 단지 우리에게, 우리의 마음들이 하나님과 너무 일치하여 우리가 그분의 뜻대로, 즉, "내 원대로 마옵시고 아버지의 원대로 되기를 원하나이다" 라고 기도할 수 있다는 것을 말합니다. 우리는 성령 안에서(in the Spirit: 방언으로 기도) 기도하고 있습니다. 그 결과, 우리가 하나님으로부터 구하는 청원들(petitions)을 받을 수 있습니다. 우리가 죄 안에 있는 세상을 바라보고 남자와 여자들이 막 멸망하는(perish) 것을 볼 때, 우리는 이러한 일들에 대해 격동되어 하나님께 부르짖어야 할 필요가 있습니다.  효과적이고 간절한(fervent: 열렬한) 기도는 우리의 기도들이 응답 받도록 향처럼 올라가 하나님의 보좌에 이를 것입니다.  

 

 

 

기도를 위한 처방: 

 

 

“여호와께서 모세에게 이르시되 너는 소합향과 나감향과 풍자향의 향품(sweet spices)을 가져다가 그 향품을 유향(pure frankincense)에 섞되 각기 같은 분량으로 하고 그것으로 향을 만들되 향 만드는 법대로 만들고 그것에 소금을 쳐서 성결하게 하고 그 향 얼마를 곱게 찧어 내가 너와 만날 회막 안 증거궤 앞에 두라 이 향은 너희에게 지극히 거룩하리라 네가 여호와를 위하여 만들 향은 거룩한 것이니 너희를 위하여는 그 방법대로 만들지 말라 냄새를 맡으려고 이 같은 것을 만드는 모든 자는 그 백성 중에서 끊어지리라"(출 30:34-38).  

 

 

이 향은 소중하고 희귀한 재료로 만들어졌으며 무게와 중요성은 모두 같습니다.  하나님께서는 백성들이 그와 같은 냄새가 났던 어떤 것을 결코 만들지 말라고 경고하셨습니다. 왜냐하면 이 향은 오직 하나님께 드리기 위해 만들어져야만 하기 때문이었습니다.  이 세 가지 향료들(spices)은 결코 기도안에서 세 가지를 상징하거나 나타내지는 않지만 우리의 기도가 응답되기 위한 세 가지 구체적인 요소들이 있습니다.  첫째, 기도는 예수님의 이름으로 이루어져야만 합니다. 왜냐하면 그분은 “지금까지는 너희가 내 이름으로 아무 것도 구하지 아니하였으나 구하라 그리하면 받으리니 너희 기쁨이 충만하리라”(요 16:24)고 말씀하셨기 때문입니다. 또 “너희가 내 이름으로 무엇을 구하든지 내가 시행하리니 이는 아버지로 하여금 아들을 인하여 영광을 얻으시게 하려 함이니 내 이름으로 무엇이든지 구하면 내가 시행하리라”(요 14:13).  기도의 전제 조건 중 하나는 우리가 예수님의 이름으로 기도하는 것입니다. 즉, 그분을 위해서가 아니라 의식적으로 그분의 이름으로 기도하는 것입니다.  

 

 

둘째, 우리는 믿으면서(believing) 기도해야 합니다. 왜냐하면, 하나님께서 다음과 같이 말씀하셨기 때문입니다: "너희가 기도할 때에 무엇이든지 믿고 구하는 것은 다 받으리라(직역: 너희가 믿으면서 기도로 무엇이든지 요청하든지, 너희는 받을 것이다)" (마 21:22). “하나님께 나아가는 자는 반드시 그가 계신 것과 또한 그가 자기를 찾는 자들에게 상주시는 이심을 믿어야 할지니라” (히 11:6).  기도 안에서 필수 요소는 하나님께서 기도를 들으시고 기도에 응답하시는 하나님이심을 믿으면서 나아오는 것입니다. 하나의 좋은 실습은 우리의 요청 목록을 만들고 우리가 그것들을 위해 기도한 후에 응답의 날짜를 표시하는 것입니다.  (문제점): 많은 사람들은 하나님께서 기도에 대한 응답으로 기적을 행하시는 것을 결코 기대하지 않으며, 그들의 믿음의 결핍으로 인해 그들이 그들의 기도들에 대해 응답받지 못하는 것입니다.  

 

 

기도를 위한 세 번째 요소는 우리가 그분의 뜻 안에서 기도하는 것입니다. "그를 향하여 우리의 가진 바 담대함이 이것이니 그의 뜻대로 무엇을 구하면 들으심이라 우리가 무엇이든지 구하는 바를 들으시는 줄을 안즉 우리가 그에게 구한 그것을 얻은 줄을 아느니라” (요일 5:14-15).  기도는 하나님이 우리의 기도에 응답하도록, 하나님의 뜻 안에서, 하나님의 뜻을 따라 되어야만 합니다.

 

 

이 세 가지 지시 사항 모두에서 하나님은 우리가 무엇을 구하든지 우리가 받게 될 것이라는 포괄적인 진술들을 하십니다. 결과들을 위해서, 우리는 기도가 이 세 가지 요소들을 가지고 있는지 확실히 해야만 할 필요가 있습니다.  

 

 

 

기도의 왜곡 (the perversion of prayer)

 

 

하나님께서 기도에 대한 처방을 주신 후에 "너희는 그 위에 다른 향을 드리지 말라"(출 30:9)고 경고하셨습니다.  향을 드리는 일에 왜곡이 있어서는 안 되었습니다.  하나님께서 처방하신(prescribed) 것 외에 드리는 어떤 것은 "이상한 향", 즉 그분이 지시하신 것을 왜곡(곡해)한 것이었습니다. 히브리어로 "낯선(strange)"이라는 단어는 "이방인(alien)" 또는 "외국인(foreign)"을 의미하므로 하나님의 전제 조건에 맞지 않게 드려진 어떤 것도 모두 이질적이었습니다. 예수님은, 우리의 기도들이 위선자들의 기도와 같이 되지 않도록, 그래서, 사람들에게 보이거나 들려지도록 기도해서는 안되며 이방인처럼 중언부언(헛된 반복들) 하지 않도록 경고하셨습니다. 그러한 실습들은 "이상한 향"입니다. 우리의 마음으로부터 우리 자신의 것이 되지 않을 때, 그것이 좋다고 생각하기 때문에 단순히 기도서에서 하나의 기도를 읽는 것은 분명히 하나님께서 처방하지 않으신 이상한 향입니다.  많은 경우 교회들에서 사람들이, 다른 사람들로부터 들었던 높은 음조의 구절들과 진부한 표현들을 가지고 큰 소리로 기도하고, 우리는 그들이 누구에게 기도하고 있는지 보다 그들이 무엇을 말하고 있는지에 관해 더 의식하게 됩니다. 사람들로부터 들려지도록 하는 기도는 우리가 드리지 말도록 경고를 받은 그 이상한 향이 되기 쉽습니다.  

 

 

그녀의 어린 아이가 왔고 그녀에게 그것이   마치 자신의 요청인 것처럼  다른 사람에 의한 화려한 글을 읽어준다면 그 어머니는 어떻게   생각하겠습니까? 그 어머니는 차라리 그 아이로 하여금 와서 그가 원하는 것을 그 자신의 말들로 그의 마음으로부터 나오는 말을 하게 할 것입니다.  화려하고 고음조의 것이든 아니든, 이것은 그녀에게 낯설지 않고 실제적일 것입니다.  기도에 대한 가장 좋은 방법은 하나님 앞에, 열리고 벌거벗은 마음으로 진실하게 나아와서 단순하게 우리의 요청들(requests)을 그분께 알려지도록 만드는 것입니다. 하나님은 우리의 말들과 우리가 그것들을 표현하는 방식에 더 관심을 갖기(염려하기) 보다는, 우리의 마음들의 정직성과 우리가 믿으면서(believing) 믿음으로(in faith) 나아오는 것에 더 관심을 갖습니다.  우리는, 우리의 기도가 하나님에 의해 처방되어, 우리의 마음들로부터 나온 우리 자신의 것이고 그분께 올라가는 것임을 확실히 해야 할 필요가 있습니다. 어떤 다른 기도는 하나님에 의해 금지된 이상한 향입니다.

 

 

 

 

기도의 충동(야기): the prompting of prayer

 

 

나답과 아비후가 다른 불을 여호와 앞에 분향하매 하나님이 그것으로 말미암아 그들을 죽였습니다.  

 

 

“아론의 아들 나답과 아비후가 각각 향로를 가져다가 그 안에 불을 담고 그위에 향을 놓아 여호와께서 그들에게 명하시지 아니한 다른 불을 분향하니라 여호와께로부터 불이 나와 그들을 삼키매 그들이 여호와 앞에서 죽은지라" (레 10:1-2). 

 

 

그들은 하나의 올바른 일을 하고 있었지만, 잘못된 방식으로 하고 있었습니다. 그들은 아론의 아들들이었고 향(incense)을 드리는 권리(right: or 의무)를 갖고 있었습니다. 하나님은 그들이 어디서 그 불을 얻었는지 우리에게 말씀하시지 않으시지만 그러나 그분은 그것이 "다른 불…. 그분이 그들에게 명령하지 않은 것 ..."이라고 말씀하십니다. 그들의 불순종때문에 하나님은 그들을 불로 멸망시키셨습니다. 

 

 

레위기 16:12에서 향을 드리기 위해 그 향로 안에서 사용되어야만 하는 불은 놋제단 위의 타는 숯불로부터 나와야만 했습니다. 그 향에 불을 붙여서 그것으로 하여금 하나님께 올라가도록 야기하는 것은 놋제단으로부터만 나와야 했습니다; 그 외에 것은 이상한 불이었습니다. "불이 여호와 앞에서 나와 제단위의 번제물과 기름을 사른지라 온 백성이 이를 보고 소리 지르며 엎드렸더라" (레 9:24). 여기서 우리는 하나님께서 희생제물뿐 아니라 향을 드리는 데 사용하기를 원하셨던 불의 기원을 봅니다. 그것은 그 희생제물을 살랐던 주님 자신으로부터 나온 불이었습니다. 그 사람들이 그 거룩하고 특이한 불을 보았을 때 그들은 소리쳤고 얼굴들을 땅에 대고 엎드렸습니다. 그 주 예수님이 1,900년 전 십자가 위에서 죽으셨을 때 성경은 말합니다: “여호와께서 그를 상하게 하신 것을 기뻐하셨느니라” (사 53:10). 사람들이 주 예수를 죽음에 넣었던 것이 아니라 하나님이 우리 무리의 죄악을 그 위에 올려놓으셨고 그에게 고난을 받게 하셨습니다. 사람의 죄 때문에 그분에게 왔던 것은 하나님의 불, 하나님의 심판이었습니다. 이것이 그분이 소멸된(consumed) 이유입니다.  이것이 그분이 죽은 이유입니다.  

 

 

그러면 무엇이 오늘날 우리로 하여금 기도하게 만드는 것입니까?  무엇이 우리의 마음으로부터 향을 올라가게 만듭니까?  너무나 많은 사람들이 "화려한 교회 안으로 들어가서 부드러운 음악으로 그들 자신을 “기도의 분위기와 무드”에 놓여 있게 할 필요가 있다고 주장합니다. 기도를 충동시키는 외부적인 수단은 "이상한 불"에 지나지 않습니다.  향이 우리 마음으로부터 일어나게 야기하는 한 가지 동기는 갈보리의 놀라운 십자가를 바라보는 것입니다.  주 예수께서 우리를 위해 해오셨던 것을 위해 하나님으로부터 나온 불 또는 충동(prompting)은 우리로 하여금 기도하게 만드는 것이 틀림없습니다. 우리는 그 외부적인 수단과 사람의 방법들을 필요로 하지 않습니다; 우리는 단지 갈보리에 가까이 있는(keep close) 것을 필요로 합니다.  

 

 

바울은 “우리 주 예수의 십자가 외에는 아무 것도 자랑하지 않기를 원했다” (갈6:14) 라고 말했습니다.  만일 우리가 목에 두른 금속 장식품이나 그리스도의 형상이 있는 조각상이 아니라 십자가를 자랑하고 믿음의 눈으로 갈보리를 되돌아보고 주 예수께서 우리를 위해 하셨던 일을 본다면, 우리는 모든 부담, 모든 충동(자극)을 가질 것이고, 우리는 기도할 필요가 있습니다.  아마도 이것이 오늘날 주의 만찬(성찬)이 우리에게 중요한 이유입니다. 예수님은 말씀하셨습니다: “나를 기념하며 이것을 행하라” (눅 22:19b). 우리가 주의 성찬에 참여할 때 우리는 그분의 죽음과 고난과 그분의 피 흘리심을 상기하고, 그분이 오실 때까지 그분의 죽으심을 보여줍니다. 우리가 주님의 상에 와서 거기서 그분의 죽으심을 진실로 기억할 때, 우리는 기도에 대한 목마름을 갖습니다.  그때에 우리 마음으로부터 향이 올라가고 있고 이것이 하나님의 기쁨입니다. 다른 어떤 것에 의해 촉발된 기도는 "이상한 향"이며 하나님은 그것이 죽음을 가져온다고 말씀하십니다; 그것은 그분에게 가증한 것입니다. 신자들로서 우리는 기도의 동기를 부여하기 위해 외적 수단에 의존하지 않도록 주의해야 합니다. 이상한 불이 나올 수도 있고, 우리의 기도가 응답되는 대신 하나님의 진노를 받을 수도 있습니다.

 

 

 

기도를 위한(for) 사람들:

 

 

제사장들이 하나님께 경배하기 위해 성소에 들어갈 때 그들은 "판결 흉패"를 입어야 했습니다.  이 흉패에는 이스라엘 자손들 중 한 사람의 이름이 각각 새겨진 열두 보석이 있었습니다.  출애굽기 28장 29-30절에 아름다운 그림이 나와 있습니다. 

 

 

“아론은 성소에 들어갈 때에는 이스라엘 아들들의 이름을 기록한 판결 흉패를 가슴에 붙여 여호와 앞에 영원한 기념을 삼을 것이니라.  너는 판결의 흉패 안에 우림과 둠밈을 넣어 아론이 여호와 앞에 들어갈 때에 그것들을 그의 가슴에 붙이게 하라 아론은 여호와 앞에서 이스라엘 자손의 흉패를 항상 그의 가슴에 붙일지니라.” 

 

 

제사장들은 그들이 주님 앞에서 그들의 마음위에 계속해서 사람들의 이름을 품고 있다는 것이 상기되었습니다.  이것은 분명히 기도가 신자들에 의해 이루어져야만 된다는 방법입니다. 진정으로 우리의 기도가 응답되려면 우리는 개인의 이름을 우리의 마음에 가져야만 합니다. 우리가 막연하고 일반적으로 "주님, 모든 사람을 구원하소서" 또는 "하나님, 모든 사람을 축복하소서"라고 기도하는 것은 충분하지 않습니다.  종종 교회에서우리는 "주님, 여기 구원받지 못한 사람이 있다면 오늘 그를 구원해 주십시오." 라고 기도합니다.  매주 많은 교회에서 한 사람이 그리스도를 개인의 구주로 알게 되는 것을 결코 보지 못합니다.  

 

 

교회에서 신자들이 개인들의 이름을 그들의 마음에 새기고 구체적으로 "하나님, 빌과 조를 구원하소서"라고 기도할 때 얼마나 큰 차이가 있습니까?  그들은 그들이 차례로 와서 그리스도를 개인의 주와 구세주로 고백하는 것을 봅니다.  이것은 개인의 기도 생활에서도 마찬가지입니다.  일반적으로 기도만 하는 사람들은 많은 사람들이 그리스도께 오는 것을 보지 못합니다.  그러나 그들이 구체적이고 지속적으로 기도하는 개별 이름들의 기도 목록을 가지고 있는 사람들은 그들이 그리스도를 구세주로 영접하기 위해 차례로 오는 것을 자주 볼 것입니다.  우리는 성도들을 위해서도 기도할 필요가 있습니다.  하나님께서 모든 병자를 치료하시도록 기도하고 또 모든 선교사를 축복해 달라고 기도하는 것은 한가지 일이고, 개인들의 이름을 부르며 기도하는 것은 전혀 다릅니다.  많은 분리된 개인들을 위해 동일한 요청을 하는 것은 시간이 많이 걸리고 반복적으로 보일 수 있지만 이것은 우리의 기도들에 응답하는 하나님의 방법입니다. 깊은 도움이 필요하거나 고통스러운 시기에 구원받은 많은 선교사들은 가장 도움이 필요한 정확한 순간에 누군가가 그들을 위해 매우 구체적으로 기도했다는 사실을 나중에 알게 되었습니다.  이것이 진정한 중보기도(intercession)입니다.  우리는 기도에서 구체적이어야 하고 주님 앞에 개인의 이름을 가지고 있어야 합니다.  

 

 

대제사장이 여호와 앞에 들어갔을 때 흉패가 그의 가슴 위에 있어야만 했다는 것은 우연이 아닙니다.  이것은 기도가 그 마음으로부터 나와야만 한다는 것을 상기시켜 줍니다.  기도는 열렬하게 될 필요성이 있습니다; 그것은 하나님과의 사업을 의미할 필요가 있습니다.  

 

 

우리는 이름이나 요청을 헛되이 되풀이하는 동작으로 기도하는 것이 아니라 참된 기도는 마음 깊은 곳에서 나옵니다.  대제사장은 이스라엘 자손들의 이름을 그의 마음에 새겨야 했습니다.  하나님의 백성, 교회 또는 개인이 주님 앞에서 지속적으로 사람들을 마음에 품을 때, 이것은 부흥을 가져오고 매우 실제적인 방법으로 교회를 변화시킬 것입니다.  "우리가 기도해야만 하기 때문에" 머리로부터 단순히 언급된 기도는 흔히 하나님의 응답을 받지 못합니다.  그러나 주님 앞에서 개인들을 위해 탄원하는 한 성도의 마음 위에 있는 기도는 하나님으로부터 듣게 되어지고 응답을 주어집니다.

 

 

만일 우리가 주님 앞에서 계속해서 우리의 마음 위에 사람들의 이름을 지탱할 것이라면, 우리는 우리 자신의 삶이 변화되는 것을 보게 될 뿐만 아니라 교회도 역시 변화되는 것을 보게 될 것입니다.  많은 사람들이 그리스도를 구세주로 알게 될 것입니다.  우리는 사람들을 그룹으로가 아니라 개인으로 다루어야 합니다; 하나님 앞에 한 사람씩 그들의 이름을 부르면, 하나님께서 그들의 마음 안에서 일하시고 그분의 영광을 위해 그들의 사람을 변화시키는 것을 볼 것입니다.

 

 

 

기도의 소중함:

 

 

그 밖에 기도에 대해 말할 수 있는 것은 "그것은 여호와께 지극히 거룩하니라"(출 30:10).  의심할 여지없이 하나님은 그분의 자녀들이 그분께 말하는 것을 듣기를 좋아하십니다.  부모는 그들의 자녀들이 처음으로 말을 시작하고 가장 사소하고 중요하지 않은 작은 요청을 가지고 그들에게 다가온 기억을 소중히 여깁니다.  부모가 죽음이나 거리로 인해 그의 자녀와 대화할 수 있는 특권을 거부당하는 것보다 더 슬픈 순간은 없습니다.  만일 서로 이야기하는 것이 우리에게 그토록 소중하고 실제적이라면 하물며 하나님과 그분 자신의 자녀들 사이에는 얼마나 더 소중하겠습니까? 성경은 우리에게 “이 분향단은 여호와께 지극히 거룩하니라”(출 30:10)고 말씀합니다.  하나님은 우리가 기도하기를 원하십니다; 그분은 우리가 그분에게 이야기하는 것을 듣기 원하십니다; 그분은 우리의 짐들과 슬픔을 알고 싶어 하십니다.  우리가 우리 마음의 요청들을 그분께 말하는 것을 듣는 것은 그분을 기쁘게 합니다. 그 결과 우리 하늘 아버지이신 그분은 그것들에 대해 무엇인가를 행하실 것입니다.  

 

 

하나님은, 그들(이스라엘 백성들)이 "이집트 땅에서 다른 신들에게 분향할 때 크게 진노하셨습니다" (렘 44:8). 그들은 다른 신들에게 분향했을 뿐만 아니라 "하늘의 여왕"에게도 분향했습니다(17-19, 25절).  물론 하나님은 이것을 금하십니다. 왜냐하면 향은 여호와께 거룩하고 소중하기 때문입니다.  하나님 외에 어떤 다른 것에게 기도를 하는 것은 가증한 것이고 하나님께 불순종입니다.  기도는 "여호와께 지극히 거룩하니라" (출 30:10).  우리의 모든 실습에서 그렇게 계속함으로써 여호와께 드리는 우리의 향이 왜곡되지 않게 해야 합니다.

 

 

 

 

7. 등잔대의 빛:

 

 

오래된 많은 저택과 성에서 가장 먼저 눈에 띄는 것은 웅장한 샹들리에였습니다.  이 화려한 천장고정물에 수천 달러가 사용되었지만 아름다움만을 위한 것은 아닙니다.  그들에게서 나오는 빛은 필수적이었습니다. 하나님의 성막에서는 내부의 빛에 중요성이 상당히 부여되었습니다.

 

 

 

등잔대(램프 스탠드)의 그림:

 

 

등잔대(램프 스탠드: 금촛대)는 하나님이 지혜를 가지고 채우셨던 장인의 손으로 두드려진 순금으로 만들어졌습니다(출 31:1-11).  여섯(6)개의 가지가 주축의 측면에서 나왔습니다.  각 가지와 줄기는 꽃과 마디가 있고 끝에는 기름과 심지(wicks)를 담을 아몬드 모양의 대접이 있어 정교하게 쳐서 만들어졌습니다.  등잔대는 금 한 달란트로 만들어졌습니다.  출애굽기 25:31-32에서 하나님은 말씀하십니다.  “그리고 너는 순금으로 촛대를 만들어라. 그의 축과 그의 가지들... 그리고 여섯 개의 가지가 그 축의 양 옆으로 나올 것이다.” 우리는 "등잔대"의 모형에 대해 우리 자신의 상상에 맡겨져 있지 않습니다.  요한계시록 1:12에서 요한은 "일곱 금 촛대"를 보았습니다. 이때 보았던 주 예수님은 그에게 이 환상의 비밀을 알려 주셨습니다. "네가 본 일곱 촛대는 일곱 교회니라"(20b절). 촛대(or 등잔대)를 자세히 살펴보면 교회가 표현된 것을 쉽게 볼 수 있습니다.  측면에서 나오는 6개의 가지가 있는 하나의 주축이 있었습니다.  분명히 그리스도는 축으로, 교회는 가지로 대표됩니다.  그리스도는 다른 곳에서 포도나무로 묘사되며 우리는 포도나무에서 나오는 가지입니다. 또는 그분은 머리이시며 우리는 머리와 영원히 연결된 몸입니다. 등잔대는 우리와 그리스도의 연합의 또 다른 그림입니다.  

 

 

우리는 성막에서 교회의 그림을 발견하는 것에 놀랄 필요가 없습니다. 왜냐하면 구약성경에는 여러 가지 교회의 유형이 표시되거나 암시되어 있기 때문입니다. 신부로서의 교회의 여러 유형이 구약성경에 나와 있는데, 이삭의 신부, 리브가, 이집트의 요셉의 이방인 신부 등이 있습니다. 이것들이 당시 교회의 유형으로 인식되지 않았을 것은 의심할 여지가 없습니다. 아브라함이 이삭을 드린 것이 제물로 드려진 그리스도의 유형이라는 것을 깨닫지 못했을 것입니다.  그럼에도 불구하고, 여기에는 그리스도와 그의 교회에 대한 아름답고 완전한 그림이 있습니다.

 

 

육(6)은 사람의 수입니다. 주 예수 그리스도의 교회는 그리스도께서 흘리신 피로 연합된 사람들로 구성되어 있습니다. 우리는 서로 다른 많은 지체이지만 몸이 적절하게 기능하려면 모두 필수적이고 중요합니다. 등잔대의 가지는 스스로 성막에 서지 못하였습니다. 오늘날 그리스도를 떠나서는 우리는 하나님 앞에서 설 자격이 없습니다. 일(1)은 통일성, 신성, 주권의 수입니다. 단일 축은 성령의 거듭남과 역사로 우리가 연합된 그리스도를 상징합니다. 축과 가지가 합쳐져 ​​완전한 숫자인 칠(7)이 되었습니다. 축이 있는 가지가 완성되었습니다. 우리는 "모든 정사와 권세의 머리이신 그 안에서 너희가 충만해졌으니(완성됨)" (골 2:10).

 

 

 

 

등잔대 계획:

 

 

"너는 순금으로 등대를 쳐 만들되… 그리고 그 가지들은…동일한 것(같은 축)에 연결되게 하라.”  성막의 금은 신성을 상징합니다. 왜냐하면, 여기서 우리는 신성의 많은 부분을 볼 수 있기 때문입니다.  그리스도를 상징하는 자루는 순금이었는데, 이는 "그 말씀이 곧 하나님이시니라"(요 1:1).  그리스도께서 "나를 본 자는 아버지를 보았거니와"(요 14:9)라고 말씀하셨을 때 그것은 비유적인 표현이 아니었습니다. 왜냐하면 그분은 …. 육체로 나타난 하나님이기 때문입니다(딤전 3:16). 성막 밖에 있는 놋에서 우리가 그리스도의 고난을 보았고 이제 금에서 우리가 따를 영광을 봅니다”(벧전 1:11). 여기에 참된 신성이있습니다.  

 

 

가지들은 동일한 것(동일한 축을 말함)으로 연결되어야 했습니다. 그것은 우리도 역시 신적인 것을 의미합니까? 적어도 지금은 부분적으로 그렇습니다. "이로 말미암아 지극히 크고 보배로운 약속을 우리에게 주사 이 약속으로 말미암아 너희로 신의 성품에 참예하는 자가 되게 하려 하셨으니" (벧후 1:4).  이것은 실제입니다. 사람들은 "내가 어떻게 기독교인의 삶을 살 수 있습니까?" 라고 묻습니다. 당신은 새로운 본성, 신성한 본성으로부터 신성한 욕망의 새로운 세트를 가지고 있습니다. 당신은 "자연스럽게 오는 것을 할 것입니다." 우리는 확실히 "우리는 이제 하나님의 가족으로 거듭남으로써 "하나님의 아들들"이 되었습니다.  그가 살아 계시므로 우리가 살고 결코 죽지 아니할 것입니다. 우리가 여전히 이 굴욕의 (천한) 몸에 안에 있다는 것은 사실이지만 그분이 우리를 위해 오시면 우리는 변화될 것입니다.  우리가 그분을 볼 때 우리는 본성적으로   뿐만 아니라 온전하게 그분과 같을 것입니다.  그날은 참으로 영광스러운 날이 될 것입니다!

 

 

 

 

등잔대 제작 절차:

 

 

등잔대는 어떤 과정을 거쳐 만들어졌습니까?  "너는 그 등잔대를 두드려 만들되… 다 순금으로 두드려 만들라"(출 25:31, 36).  32장에서는 금송아지가 빚어졌습니다.  우상 숭배적이고 사람이 고안한 것은 쉽고 빠르게 모양을 만들 수 있지만 등잔대는 오직 하나님의 지혜와 많은 노력으로 두들겨 모양을 만들었습니다.  “그가 찔림은 우리의 허물을 인함이요 그가 상함은 우리의 죄악을 인함이라 그가 징계를 받음으로 우리가 평화를 누리고 그가 채찍에 맞음으로 우리가 나음을 얻었도다”(사 53:5).  “그리스도께서도 한 번 죄를 위하여 죽으사 의인으로서 불의한 자를 대신하셨으니 이는 우리를 하나님 앞으로 인도하려 하심이라 육체로는 죽임을 당하시고 영으로는 살리심을 받으셨느니라”(벧전 3:18).  구원은 거저 주어지지만 싸지 않습니다. 왜냐하면 우리는 "값으로 산 것"(고전 6:20)이기 때문입니다.  이제 "우리는 그가 만드신 바라 그리스도 예수 안에서 선한 일을 위하여 지으심을 받은 자니"(엡 2:10).  "그리스도를 위하여 너희에게 은혜를 주신 것은 다만 그를 믿을 뿐 아니라 또한 그를 위하여 고난도 받게 하려 하심이라" (빌 1:29).

 

 

우리가 하나님의 유익을 위한 도구로 빚어지고 모양을 갖추기 위해서는 축(자루)처럼 "두들겨야" 합니다.  아홉 꼬리 줄무늬가 아닐 수도 있지만, 하나님은 어떤 것은 불을 통해, 어떤 것은 깊은 슬픔을 통해 우리를 형성하는 방법을 가지고 계십니다.  "이 사십 년 동안에 너를 낮추시며 너를 시험하사 네 마음이 어떠한지 그 명령을 지키는지 아니 지키는지 알려 하셨느니라”(신 8:2).  우리는 "한 번 두드린 일"에 속해 있음을 기억하십시오.  우리는 축(샤프트)에서 분리될 수 없습니다.  우리가 그리스도 "안에" 있고 "한 번 두드린 일"에 있을 때 단지 주 예수께서 하실 수 있는 만큼만 멸망할 수 있습니다.

 

 

 

(등잔대의 목적):

 

 

등불은 "등잔대 위에 두어 그 앞을 비출 수 있도록" 켜져야 했습니다(출 25:37). 모든 등잔대에는 빛을 비추는 한 가지 주된 목적이 있습니다. 그 등잔대의 축(shaft) 이신 그리스도는, "내가 세상에 있는 동안에는 (나는) 세상의빛이로라" (요 9:5)고 말씀하셨습니다. 예수님의 주된 목적은 "사람들의 빛"이 되는 것이었습니다(요 1:4). "빛(light)이 어둠 안에서 비치되 흑암이 깨닫지 못하더라" (요 1:5). 지금 우리가 뒤돌아보며 그분이 하나님과 영생을 인간에게 나타내기 위해 가져오신 빛의 불꽃을 볼 때, 그들이 그분의 기적과 생명을 보았을 때 어떻게 그것을 이해하거나 붙잡지 않았는지 궁금합니다. 하나님은 인간이 "죄로 죽었다"(엡 2:5)고 말씀하실 때 그것을 우리에게 설명하십니다. 그들의 생각(minds)은 사탄에 의해 눈멀었습니다(고후 3:14). "저희 총명이 어두워지고 그들 가운데 있는 무지와 그들의 마음(heart)이 굳어짐으로 말미암아 하나님의 생명에서 떠나 있도다" (엡 4:18).  

 

 

베드로가 말하되 “주는 그리스도시요 살아계신 하나님의 아들이시니이다” (마 16:16).  예수님은 베드로에게 "이를 네게 알게 한 이는 혈육이 아니요 하늘에 계신 내 아버지시니라" (17절)고 말씀하셨습니다.  우리의 눈이 열려 빛을 보고 그리스도를 우리의 구주로 아는 하나님의 은혜를 깨닫는 것은 주님 앞에서 우리를 겸손하게 합니다.

 

 

(등잔대의) 주축은 그 끝에 그릇이 있을 뿐만 아니라 각 가지도 그 끝에 그릇과 등불이 있었습니다.  그 대접에는 기름과 불을 밝히는 심지가 있었습니다.  기름은 성령의 한 유형입니다.  심지는 하나님을 위해 불타고 있는각 신자의 삶을 상징합니다.  예수님은 자신이 여기 있는 동안 세상의 빛이라고 말씀하셨습니다.  그러나 이제 그분이 가셨으므로 "너희는 세상의 빛이라" (마 5:14)는 그분의 말씀이 유효합니다.  세상에서 그분의 자리를 차지하는 것이 우리의 책임입니다!  

 

 

예수님은 같은 구절에서 더 말씀하셨습니다.  “사람이 등불을 켜서 말 아래두지 아니하고 등경 위에 두나니 이러므로 집 안 모든 사람에게 비취느니라 " (v. 14b-15).  당신은 주변에 있는 모든 사람에게 빛을 비추십니까? 주변 사람들이 예수님이 "하나님께로서 오신 선생"(요 3:2)이라는 것을 알았듯이, 사람들에 의한 주 예수님에 관한 인식과 그분의 삶에 대해서는 차이가 있었습니다. 그러므로 사람들은 우리가 "하나님에게서 낳음을 받았다"(요일 5:1)는 것을 우리의 삶과 행동으로 말할 수 있어야 합니다.

 

 

이제 훈계는 "너희 빛을 사람 앞에 비취게 하여 저희로 너희 착한 행실을 보고 하늘에 계신 너희 아버지께 영광을 돌리게 하라"(마 5:16)는 것입니다. 하나님의 모든 자녀는 빛나도록 허용해야 할 빛과 증거(testimony)를 갖고 있습니다.  "부셸(bushel)" 아래에 두어 그것을 숨기는 것은 비정상입니다. 빛은 구원을 얻기 위해서가 아니라 그가 구원받았기 때문에 행한 그의 선행을 통해 비춥니다.  그는 "사람들 앞에서"(마 6:1) 행한 일이 사람들의 칭찬을 위한 것이 아님을 확신해야 합니다.  그들은 하나님께 영광을 돌리기 위해 행해져야 합니다.  그의 동기는 순결해야 합니다. 왜냐하면 그리스도께서 동기를 아시고 그의 심판대에서 그 동기가 드러날 것이기 때문입니다(고전 3:13; 4:5).

 

 

지역 교회의 한 무리의 신자로서 당신도 증거(testimony)나 등잔대를 가지고 있습니다. 이 증거가 밝게 타지 않거나 죄로 인해 여러분의 회중(assembly)에서 "하나님의 등불"(삼상 3:3)이 꺼지면 하나님이 당신의 촛대를 그 자리에서 옮기실 것입니다(계 2:5). 너무나 많은 사람들이 그리스도에 대한 증거를 가지고 있지 않으며 슬프게도 한때 부흥의 불이 타오르고 하나님의 빛이 빛났던 많은 교회들이 이제는 "영광이 떠났다"는 뜻의 "이가봇" (Ichabod)이 그 위에 쓰여져 있습니다. 우리는 우리가 "처음 사랑"을 버리지 않았는지 알아보고 "회개하여 처음 행위를 가지라" (계 2:4-5)는 옛날 방식의 성찰이 필요합니다.  교회가 "어두운 데서 그의 기이한 빛에" (벧전 2:9) 인도된 사람 없이 몇 주 동안 계속할 수 있다면 진정한 자기 성찰이 있어야 합니다.  "악인의 길은 어둠 같아서 그가 걸려 넘어져도 그것이 무엇인지 깨닫지 못하느니라"(잠 4:19).  그러나 하나님을 찬양합니다. 우리는 알고 있으며 그들에게 사랑과 연민으로 보여야 합니다. “어그러지고 거스르는 세대 가운데서 … 너희가 세상에서 빛들로 나타내며 생명의 말씀을 밝혀” (빌 2:15-16).

 

 

 

 

조명 계획(불을 밝히는 계획):

 

 

"등잔(등불: lamps) 일곱을 만들어 그 등잔대 위에 두어 그 앞을 비추게 할 것이요" (출 25:37). 하나님의 계획은 사람들이 어둠에서 빛으로 나오도록 그들(제사장들: 성도들)이 하나님의 말씀을 전할 때 그들을 사용하는 것입니다.  "하나님이 보내신 사람이 있으니 그의 이름은 요한이라 그가 증거하러 왔으니 빛에 대하여 증거하여 모든 사람이 자기로 말미암아 믿게 하려 함이니라" (요 1:6-7).  그리스도께서 우리를 통해 보이실 때, 우리가 복음을 전할 때, 우리는 전 세계 사람들의 삶에 등불을 밝힙니다.  설교와 권면으로 우리는 "오늘이라 일컫는 동안에 날마다 서로 권면하여 너희 중에 누구든지 죄의 유혹으로 강퍅하게 되지 않도록" (히 3:13) 사람의 삶에 불을 붙입니다. 

 

 

개인은 또한 "하나님께 가까이 갈" 책임이 있습니다(약 4:8).  이사야가 "주의 이름을 부르는 자도 없고 스스로 분발하여 주를 붙잡는 자도 없나이다" (사 64:7) 라고 말할 수 있었던 이스라엘의 때는 참으로 슬픈 날이었습니다. 그 때의 필요성은 우리가 우리 자신의 삶을 돌아보고 우리 자신의 무기력함에서 떨쳐나오는 것입니다.  "게으른 자여 개미에게로 가서 그 하는 것을 보고 지혜를 얻으라" (잠 6:6).  "깨어 의를 행하고 죄를 짓지 말라 하나님을 알지 못하는 자가 있기로 내가 너희를 부끄럽게 하려고 이 말을 하노라" (고전 15:34).  은혜로우신 하나님의 이러한 훈계는 그분이 어려운 길로 우리를 징계하시기 전에 우리로 하여금 행동하도록 권면합니다.  우리는 모두 제사장이기 때문에 우리는 우리의 삶에서 하나님의 등불이 꺼지지 않도록 조심해야만 합니다.

 

 

 

 

램프 준비:

 

 

“그 부젓가락과 불똥 그릇은 순금으로 할 것이요"(출 25:38). 불집게는 등불이 꺼지지 않도록 심지를 자르는 데 사용되었습니다.  플로리다 주 잭슨빌에 있는 트리니티 침례 교회의 밥 그레이 목사는 “스너프접시들”이나 "상자들"이 불탄 심지들을 보존하기 위해 사용되었고 그리고 아마도 하늘에 있는 참 장막에서 하나님은 그분 앞에서 특별한 기념을 위해 그것들을 보관하고 계시다고 제안합니다. 참새가 하나님 모르게 땅에 떨어지지 않는 것처럼 사람은 특별한 주목이 취해지는 것 외에는 하나님을 위해 결코 타지 않습니다. 당신 스스로 멀리 떨어져서 헤드라인을 장식하지 않고, 희생적으로 살고, 하나님을 위해 불타면서, "스너프접시들"을 기억하십시오. 여기서, 심지들은 땅에 던져지지 않고 금 상자에 보관되어 있습니다. 우리 삶의 모든 손질은 하늘 아버지의 사랑의 보살핌으로 금집게로 이루어집니다.  

 

 

이제 심지(wick)는 보이지 않고 불을 빛나도록 하기 위해 태울 뿐입니다. 불이 꺼질 때 심지가 보입니다.  이것은 오늘날의 삶에서 사실입니다. 우리가 그리스도를 위해 불타고 있을 때 우리는 보이지 않습니다.  그분의 영광이 우리를 통해 보입니다.  우리의 빛이 비쳐서 사람들이 우리의 행위를 보고 우리를 영화롭게 할 때 우리는 배를 놓친 것입니다.  하나님의 진정한 빛, 우리의 증거는 사라졌고 그 보상은 하나님의 칭찬이 아니라 사람의 칭찬입니다(이렇게 되면 결코 안된다는 말임)

 

 

 

그 빛의 원인:

 

 

하나님은 이스라엘 백성들에게 “등불을 항상 켜 놓을 수 있도록 감람으로 찧은 순결한 기름”을 가져오라고 말씀하셨습니다(출 27:20).  그 등잔대는 아름다울지라도 그것을 태울 기름이 없으면 아무 소용이 없습니다.  심지는 기름 없이는 빛을 발하지 못하므로 기름은 무엇보다 필수적이었습니다.  성경 전체에서 기름은 성령을 상징합니다.  우리가 만일 개별적으로든 전체적으로든 그리스도를 위해 비추이는 빛을 가져야만 한다면, 우리는 여기에서 그분(성령)이 얼마나 필수적인지를 봅니다.  제자들은 그 오순절 날(the day of Pentecost)까지 연약했었는데 성령이 그들에게 임하셨고 그들이 권능을 받았고 그리스도의 증인이 되었습니다.

 

 

1세기 그리스도인들과 오늘날 그리스도인들 사이의 본질적인 차이점은 성령 충만입니다.  그들은 우리가 잔치할 때 금식했고, 우리가 놀 때 기도했고, 너무 자주 우리가 미워하는 영이나 부주의한 영으로 가득 차 있을 때 그들은 성령으로 충만했습니다.  등불을 태우는 것은 기름 외에는 없습니다.  자기를 비우고 성령을 충만하게 하는 것 외에는 하나님을 위해 우리 교회나 우리 자신을 불태울 수 있는 것이 없습니다.  우리의 열심이나 노력이 아니라 성령의 능력이 그리스도를 위해 삶을 빛나게 할 것입니다.  이스라엘의 책임은 등에 기름을 채우는 것이었습니다.  하나님은 항상 복음의 "보물"이 담긴 그릇을 채울 준비가 되어 있으며(고후 4:7), 공식은 우리가 "하나님을 가까이 하라 그리하면 그가 우리를 가까이 하시리라" (약 4:8)는 것입니다.  제사장들은 가능한 한 가장 완벽한 심지를 가질 수 있었지만 기름 없이는 타지 않을 것입니다. 세상의 모든 훈련과 재능과 노력은 기름인 성령 없이는 일을 해낼 수 없습니다.  그리스도인으로서, 또는 교회로서 우리의 증거는 오직 성령이 우리 안에서 그리고 우리를 통해 흐르도록 허용되어 "등불이 타게 할" 때만 빛날 것입니다.

 

 

 

(하나님의 명령):

 

 

"너는 이스라엘 자손에게 명령하여 등불을 위하여 감람나무를 찧은 순결한 기름을 네게 가져오게 하여 등불을 항상 켜게 하라"(출 27:20).  등불을 밝히는 데 분명히 기름이 필수적이었지만, 하나님은 "이스라엘 자손에게 명령하여" 기름을 가져오라고 말씀하셨습니다.  이것은 그리스도인이 성령으로 충만한 모습이므로 성령 충만은 하나님의 명령입니다.  에베소서 5장 18절은 “술 취하지 말라 이는 방탕한 것이니 오직 성령으로 충만함을 받으라”고 말씀합니다.  이것은 선택 사항이 아닙니다.  그것은 신성한 명령입니다.  오늘날 너무나 많은 사람들이 그들의 삶에서 성령을 완전히 잊고 있습니다.  그들은 그들 안에서 그리고 그들을 통해 행하시는 그분의 일에 대해 아무것도 모릅니다.  많은 사람들이 성령으로 충만한 삶의 대가를 치르기를 원하지 않습니다.  그것은 자기 자신과 육체의 욕망을 너무 많이 포기하는 것을 의미하며, 그들은 이 명령을 성령께 굴복하기를 거부할 수 있는 선택권이 있는 것처럼 취급합니다.

 

 

하나님께서 모세에게 이스라엘 자손에게 명하라고 하신 것처럼 우리도 하나님의 일군으로서 하나님의 자녀들에게 성령 충만을 받으라고 명령해야 합니다.  그렇게 하지 않는 것이 반역이요 죄입니다.

 

 

 

클린 오일(깨끗한 기름):

 

 

출애굽기 27:20에서 그것이 순수한 기름, 즉 히브리어로 깨끗한 것을 의미한다는 것을 주목하십시오.  빛이 타는 것을 방해하지 않도록 불순물이 없어야 했습니다.  섞이지 않고 순수한 기름만 있어야 했습니다. 그러므로 오늘날 우리가 주님을 위해 빛나고자 한다면 성령을 근심하게 할 불순물이 우리 삶에 없어야 합니다.  우리는 "하나님의 성령을 근심하게 하지 말라"(엡 4:30)고 들었습니다.  무엇보다 성령님은 거룩하십니다.  우리 삶의 모든 불순함은 그렇게 지명된 그분을 슬프게 합니다.  많은 사람들이 그분의 평강과 임재에 대한 의식을 잃어버리는 이유는 소위 작은 일을 그들의 삶에 허용하기 때문입니다.  성도들 사이에 있는 모든 시기, 질투, 다툼, 미움으로 인해 일반 교회에 힘이 거의 없는 것은 놀라운 일이 아닙니다.  성령은 신자를 통하여 죄인을 회심시키는 대신에 신자에게 죄를 깨닫게 하기 위해 역사하셔야 합니다.  다윗이 범죄하고 자백하였을 때 하나님께 구원의 기쁨을 회복시켜 달라고 구했습니다(시 51:12). 하나님의 자녀일 때 알았던 기쁨이 없다면 여러분도 성령을 근심케 하였을 것입니다.  “만일 우리가 우리 죄를 자백하면 저는 미쁘시고 의로우사 우리 죄를 사하시며 모든 불의에서 우리를 깨끗하게 하실 것이요” (요일 1:9).

 

 

 

(기름의 연속적으로 탐):

 

 

기름은 "등불을 항상 켜두게" 하기 위한 것이었습니다.  이것은 끊임없는 불타오르는 것이었습니다.  등불이 어느 날 밝게 타다가 다음 날 꺼지는 것으로는 충분하지 않았습니다.  하나님은 사무엘 시대에 여호와의 성전에 하나님의 등불이 꺼지기 전에…  우리를 위한 하나님의 또 다른 훈계는 "성령을 소멸치 말라"(살전 5:19)는 것입니다.  우리가 영적인 것에 대해 가졌을 수 있는 어떤 충동, 갈망 또는 욕망을 하나님은 거기에 두시고 우리가 응답하고 성령을 소멸하지 않기를 원하십니다.

 

 

"너희 안에서 행하시는 이는 하나님이시니 자기의 기쁘신 뜻을 위하여 너희로 소원을 두고 행하게 하시나니"(빌 2:13).  하나님께서 그분을 기쁘시게 하는 단 하나의 소망이라도 우리에게 주신다는 것은 얼마나 신성한 일입니까!  사람들이 말씀을 읽지 않고 기도하지 않고 증거하지 않는 이유는 그들이 원하지 않기 때문입니다.  마음에 하나님을 기쁘시게 하려는 한 가지 소원이 있다면 하나님께서 그것을 거기에 두셨다는 것을 확신하십시오.  그리고 우리가 그 욕망을 해소하면 하나님께서 우리를 도우십니다.  성령을 떠나서는 "하나님을 찾는 자가 없습니다"(롬 3:11).  당신이 처음 그리스도께 왔을 때 당신은 사랑하는 사람들과 친구들이 그분께 오는 것을 보고 싶어했습니다.  그 소망은 어떻게 되었습니까?  나는 하나님께서 “무릇 있는 자는 받을 것이요…"  그러나 한 가지는 분명합니다. 문맥은 하나님께서 우리에게 어떤 것을 주시고 우리가 그것을 사용하지 않으면 그것마저 잃게 될 것이라고 말합니다.  하나님께서 우리에게 증거하고자 하는 소망을 주셨는데 우리가 순종으로 응답하지 않음으로써 성령을 소멸한다면 우리는 그 소망을 잃게 될 것입니다.  이것은 우리가 진지하게 고려해야 할 엄숙하고 엄숙한 사실입니다.

 

 

(램프의 지속적인 충전):

 

 

램프를 한 번 채우는 것으로는 충분하지 않았습니다.  하나님은 “아론과 그의 아들들로... 저녁부터 아침까지 항상 여호와 앞에 그 등불을 간검하게 하라...” (출 27:21)고 말씀하셨습니다.  성막이 처음 세워졌을 때 틀림없이 그들은 등불을 가득 채웠을 것입니다. 어리석게도 그것으로 충분하다고 생각하고 등불을 내버려 두었을 것입니다.  하나님은 그들이 아침 저녁으로 등불을 채우라고 말씀하셨습니다.  단번에 빛을 계속 태우기에 충분하지 않았습니다.  마찬가지로 우리는 성령의 지속적인 충만이 필요합니다.  일부 사람들이 "세례를 받는 것"과 "성령으로 충만함을 받는 것"이라는 신약 용어를 서로 혼동하는 것은 너무 안타까운 일입니다.  더 나쁜 것은 표현을 놓고 다투다가 성령 충만의 체험을 놓치는 것입니다.  사도행전은 제자들이 계속해서 성령 충만함을 받았다고 말합니다.  이것은 섬김을 위해 믿는 자의 삶에서 가능하게 하고 활력을 주며 능력을 주시는 성령의 역사입니다.  삼손처럼, 너무나 많은 사람들이 자신이 성령으로 충만하지 않은 것을 모르고 힘없이 나가 패배를 당합니다(삿 16:20-21).  우리의 빛이 빛나기 위해서는 지속적인 성령 충만(a continuous filling of the Holy Spirit)이 있어야 합니다. 

 

  

 

 

 

 

8. 베일(the Veil: 휘장)에서 바라봄:

 

 

"경고! 들어가지 마세요!"  휘장에는 그러한 표징이 없었지만 하나님께서 지시를 내리셨습니다.  제사장들은 지성소 안으로 들어가지 말아야 한다는 것을 알고 있었습니다.  오직 대제사장만이 그렇게 할 수 있었고 그 다음에는 일 년에 한 번만 그렇게 할 수 있었습니다.  휘장은 성막 안의 두 방을 나누었습니다.  성소라고 불리는 첫 번째 방에는 이전 장에서 논의한 세 가지 가구가 있습니다.  다른 방은, 모든 것들 중의 가장 거룩한 것, 또는, 지성소"라고 불렸습니다(출 25:22). 지성소에서 쉐키나 영광은 하나님의 현현한 임재를 볼 수 있는 곳이었습니다. 휘장은 하나님의 이 시야를 가렸습니다. 그것은 하나님의 임재 안으로의 마지막 단계였습니다.

 

 

 

베일(휘장)에 대한 설명:

 

 

휘장에 대한 설명은 출애굽기 26:31에 있습니다: "청색 자색 홍색실과 가늘게 꼰 베실로 그룹들과 정교하게 짜서 휘장을 만들되" (출 26:31). 즉시 우리는 그것이 바깥뜰 문과 같다는 것을 알 수 있습니다(27:16).  그 문은 그리스도의 그림이었습니다.  파란색(blue)은 하나님의 아들이 하늘에서 내려오신 그분의 하늘의 성품을 나타냈습니다.  왕족의 색인 자주색(purple)은 언젠가 만왕의 왕과 만주의 주로 인정받을 유대인의 왕으로 주 예수를 묘사했고, 주홍색(scarlet)은 우리 죄를 위해 피를 흘리신 하나님의 어린 양(the lamb of God)으로서 그분과 그리고 그분의 의(righteousness)의 세마포(fine linen)를 묘사했습니다. 

 

 

히브리서 10장 19-20절은 이 휘장에 대해 특별한 것을 말합니다: “그러므로 형제들아 우리가 예수의 피를 힘입어 성소에 들어갈 담력을 얻었나니 그 길은 우리를 위하여 휘장 곧 그의 육체를 통하여 우리를 위하여 성별하신 새롭고 산 길이니라.” 이 휘장은 육체를 입은 예수의 그림이었습니다.  이 모든 것은 그가 태어난 날부터 사실이었습니다: "하나님이 그 아들을 보내사 여자에게서 나게 하셨으니"(갈 4:4).  우리는 이제 휘장 곧 그리스도와 그가 육체로 행하신 일을 통하여 하나님의 임재 곧 참 하늘에 들어갈 담대함을 얻었습니다.  예수님은 “내가 길이요”라고 말씀하셨고 “나로 말미암지 않고는 아버지께로 올 자가 없느니라”(요 14:6)라고 말씀하셨습니다.

 

 

 

 

베일 뒤에 놓인 것:

 

 

출애굽기 26장 33절은 휘장 뒤에 무엇이 놓였는지를 말해줍니다.  거기에는 “만나를 담은 금항아리와 아론의 싹 난 지팡이와 언약의 돌판들”(히 9:4)이 들어 있는 증거궤가 있었습니다.  이 물건들은 참되시고 살아계신 하나님에 관한 증거들이었으며, 이 궤가 "증거궤"라고 불린 이유입니다.  만나는 광야에서 하나님의 공급하심을 증거했고, 아론의 싹난 지팡이는 죽은 자를 살리시는 하나님의 능력을 증거했으며, 율법의 돌판은 하나님 앞에 서는 모든 사람에게 의를 요구하는 하나님의 완전한 기준을 증거했습니다. 또한 휘장 뒤에는 “여호와의 영광이 성막에 충만”(출 40:34)했는데 이는 하나님이 두 그룹 사이 속죄소 위에 거하셨기 때문입니다(출 25:22).  예수님의 육체는 인간의 눈에서 하나님의 영광을 가리는 휘장이었습니다.  그분의 인성의 휘장 너머를 본 자들은 단순한 사람 이상을 보았습니다. 예수께서 "사람들이 인자를 누구라 하느냐?" (마 16:13)고 물으실 때, 베드로는 육체 너머를 바라보며 “주는 그리스도시요 살아계신 하나님의 아들이시니이다”(16절)라고 외쳤습니다.  오늘날 많은 사람들이 예수님을 위대한 선생이나 본보기로 삼고 그분을 실제로 하나님의 신성한 아들로 보지 않습니다.

 

 

 

베일에 의해 나뉨(division):

 

 

휘장에 의한 나뉨을 보십시오: "또 휘장이 너희를 위하여 성소와 지성소를 나누느니라.”(출 26:33). 휘장은 하나님께 제한적으로 접근할 수 있게 하였으나 휘장이 둘로 찢어질 때까지 하나님께 접근하는 것을 막았습니다.  그리스도의 지상 생활은 우리를 천국으로 데려가는 모범이 아니었고, 그의 죽음은 길을 열었습니다. 휘장은 하나님의 임재에서 예배와 봉사의 장소를 나누었습니다. 어떤 예배가 하나님께 도달하려면 그리스도를 통과해야 합니다. 많은 기도가 만들어질 수 있습니다.  그러나 하나님께 도달하기 위해서는 그것은 예수의 이름으로 되어야만 합니다. 그들은 "하나님과 사람 사이에 한 중재자이신 그리스도 예수"(딤전 2:5)를 통하지 않고는 그분께 통하지 못할 것입니다.

 

 

 

베일의 분리(disjunction: 찢김)

 

 

마태복음 27:51-52에서 언급된 휘장의 분리는 이렇게 말합니다:

 

 

“이에 성소 휘장이 위로부터 아래까지 찢어져 둘이 되고 땅이 진동하여 바위가 터지고 무덤들이 열리며 잠자던 성도의 몸이 많이 일어나되 예수의 부활 후에 그들이 무덤에서 나와서 그 거룩한 성에 들어가 많은 사람에게 보이니라.”  그 휘장은 단지 휘장이고 벽이 아니었습니다.  지성소에 들어가는 길이 아직 나타나지 아니하였다고 하나님이 우리에게 말씀하십니다(히 9:8).  그리스도의 죽음이 있기까지 하나님의 임재 안쪽으로 그 길은 나타나지 않았고 열리지 않았습니다. 첫째로, 그것은 두개로 거룩하게 찢어졌습니다: 그리스도의 죽으심의 그림. 그들은 동시적이었습니다. "그 휘장은 위로부터 아래까지 둘로 찢어졌습니다"(마 27:51). 사람에 의해서가 아니라 하나님에 의해서 입니다. 전통에 따르면 이 베일의 두께는 4인치였으며 양 옆에 묶인 황소 두 팀으로도 그것을 찢을 수 없었다고 합니다.  분명히 아무도 할 수 없었습니다. 예수께서 "[내 생명]을 내게서 빼앗는 자가 있는 것이 아니라 내가 스스로 나를 버린다"(요 10:18)라고 말씀하셨습니다.

 

 

예수님 시대의 사람들은 하나님의 신성한 구속 계획을 수행하기 위한 하나님의 도구에 불과했습니다.  이사야는 "여호와께서 그를 상하게 하시기를 원하사"(사 53:10)라고 말했습니다.  갈보리에서 하나님은 "친히 나무에 달려 그 몸으로 우리 죄를 담당하셨으니"(벧전 2:24). 그분의 아들의 인격안에서 우리의 죄를 심판하고 계셨습니다.  베일이 극적으로 찢어졌습니다.  “땅이 진동하고 바위가 갈라지며 무덤들이 열리며”(마 27:51-52). 무덤에서 나온 많은 사람들이 도시에 나타났기 때문에 이상한 일이 일어났다는 것이 알려지는 데 의심의 여지가 없었습니다.  그것을 목격한 사람들은 그들의 불신앙에 대해 변명할 수 없었습니다.  하나님은 그들에게 예수 그리스도가 예언을 성취하셨고 메시아임을 보여 주기 위해 필요한 모든 것을 행하셨습니다.  베일은 의도적으로 찢어졌습니다.  하나님께로 가는 길이 이제 모두에게 완전히 열렸습니다.  하나님은 우리가 "은혜의 보좌 앞에 담대히 나아갈 것이니라"(히 4:16)고 말씀하시며, "예수의 피를 힘입어 성소에 들어갈 담대함을 얻었느니라"(히 10:19)고 하셨습니다.  찢어진 휘장이 없다면 우리는 그러한 접근을 할 수 없습니다.

 

 

 

 

9. 궤(the Ark)

 

 

궤의 준비:

 

 

궤의 준비에 대한 지침은 출애굽기 25:10-15에 나와 있습니다. 이 상자(chest)는 길이가 3피트 9인치, 너비가 2피트 3인치, 높이가 2피트 3인치여서 작은 백향목(cedar) 상자만한 크기였습니다.  그것은 "안팎으로" 정금을 입힌 조각목으로 만들어졌습니다(11절).  금 고리(ring) 네 개는 이스라엘 백성이 광야를 여행할 때 궤를 운반할 때 금으로 입힌 나무 채(staves)를 고정하기 위해 양쪽에 있었습니다.  법궤의 윗부분은 속죄소(the Mercy Seat)라고 불리는 순금 판이었는데, 끝에는 두 개의 케루빔(Cherubim)이 있었는데, 모두 한 조각의 두드려진 금으로 만들어졌습니다. 그룹들은 ​​속죄소 위로 날개를 펴 서로 맞닿게 하여 서로 마주 보았습니다.  여기에서 하나님은 "내가 속죄소 위 곧 증거궤 위에 있는 두 그룹 사이에서 너와 만나고"(출 25:22)라고 말씀하셨습니다.

 

 

 

(궤 제작 명령):

 

 

"그들이 조각목으로 궤를 만들 것이요"(10절)라는 하나님의 명령을 주목하십시오.  하나님께 나아가는 길과 그를 만나는 곳은 사람의 이치(reasoning)에서가 아니라 하나님으로부터 온 계시(revelation)로서 옵니다. 성령의 신성한 "이끄심(drawing)"(요 6:44) 외에는 "하나님을 찾는 자가 없나니"(롬 3:11).  자기 자신의 계획과 지혜에 맡겨진 인간은 "썩어지지 아니하는 하나님의 영광을 썩어질 사람과 새들과 네 발 짐승들과 기어다니는 것들과 같은 모양의 형상으로" 변화시킬 것입니다(롬 1:23). 비극은 하나님께서 이사야 44장 14-19절에서 말씀하신 것처럼 인간이 그의 모든 지혜와 논리 (logic)로 거짓 신들(false gods)에게로 향하는 자신의 어리석음을 깨달을 수 없다는 것입니다.  

 

 

노아는 “고페르(gopher) 나무로 방주를 만들되 방주 안에 방을 만들고 역청(pitch)으로 안팎을 칠지니라”(창 6:14)는 명령을 받았습니다.  이성(reason)은 비가 내린 적이 없고 그런 방주를 띄울 곳도 없었기 때문에 어리석다고 말했습니다.  그러나 “믿음으로 노아는 아직 보지 못하는 일에 경고하심을 받아 경외함으로 방주를 준비하여 그 집을 구원하였으니 이로 말미암아 세상을 정죄하고 믿음을 좇는 의의 후사가 되었느니라”(히 11:7).  다른 하나의 궤는 성경에 언급되어 있는데, 바로가 모든 이스라엘 자녀들에게 사형을 선고하지 않도록 모세의 어머니가 모세를 숨겼을 때 만든 궤입니다.  그녀는 노아가 한 것처럼 이 방주를 역청으로 덮었습니다.  "역청(pitch)"의 히브리어 어근은 "redemption"(대속)에 대한 어근이기도 합니다.

 

 

 

(방주 건축):

 

 

방주의 건축이 주어집니다; 그것은 "나무"로 만들어졌습니다.  이것은 "마른 땅에서 나온 뿌리"(사 53:2)로서의 그리스도의 인성(humanity)을 말합니다.  만일 그가 단순한 사람에 지나지 않는다면 "우리의 흠모할 만한 아름다운 것이 없을 것입니다"(2절).  그러나 한 가지가 달라졌습니다. 왜냐하면 하나님께서 "순금으로 그것을 입히되 안팎을 입히고 그 위에 돌아가며 금관을 만들되"(출 25:11)라고 말씀하셨기 때문입니다.  그리스도는 죄를 짓지 않으셨다는 점을 제외하면 모든 면에서 사람이셨습니다. 무엇보다도 그분은 "육체로 나타나신 하나님"(딤전 3:16)이셨습니다.  말씀은 그분의 인성과 그분의 신성의 금에 대해 말합니다.  여기에서 우리는 "그리스도의 고난과 후에 얻으실 영광"(벧전 1:11)을 봅니다.  성막 밖에 있는 목제 가구는 심판을 말하는 놋쇠로 덮여 있었습니다.  성소 또는 "하늘 그 자체"에서 나무는 뒤따를 영광을 말하면서 금으로 덮였습니다.  또한 "사방에 있는 금관"도 있었습니다.  언젠가 그분은 면류관을 쓰실 것이며 만왕의 왕이요 만주의 주로서 합당하게 경배 받으실 것입니다.

 

 

 

(궤를 나르는 일):

 

 

궤를 운반하는 것은 다음과 같이 언급됩니다.  이스라엘이 광야를 여행할 때 옮길 법궤는 그들에게 하나님의 임재를 확신시켜 주었습니다. 오늘날 우리는 순례자이자 나그네로서 이 세상의 광야를 여행합니다. 우리는 또한 하나님이 우리와 함께 계시다는 것을 확신합니다. 왜냐하면 우리의 몸은 성령의 전이기 때문입니다. 지팡이(15절)는 그들이 아직 광야를 여행하고 있는 동안에는 결코 빼서는 안 되었습니다.  그러므로 우리는 세상에 있는 동안 성령이 우리와 함께 계실 것이라는 확신을 가지고 있습니다(요 14:16 참조).  

 

 

언약궤가 블레셋 사람에게 빼앗겼을 때(삼상 4장), 엘리의 며느리는 아들을 낳아 그 이름을 "영광이 떠났다"는 뜻의 이가봇이라고 지었습니다(19-22절).  하나님이 블레셋 사람들에게 큰 재앙을 내리셨으므로 그들은 언약궤를 이스라엘로 돌려보내어 그곳 기럇여아림에 있는 아비나답의 집에 두었습니다.  수년 후 다윗이 예루살렘에 왕위를 세웠을 때 그는 법궤를 소가 끄는 수레에 싣고 민수기 4장의 지시와 달리 그것을 예루살렘으로 가져갔습니다(삼하 6장).  여행하는 동안 다윗의 부하 중 한 사람이 법궤를 만져서 그것을 안정시키려다가 주님에 의해 죽임을 당했습니다.  여호와의 진노를 두려워한 다윗은 법궤를 예루살렘으로 옮기려 하지 않았습니다.  그래서 오벧에돔의 집에 두었습니다.  거기서 석 달을 지내매 오벧에돔과 그의 집이 하나님께 복을 받았습니다. 안심한 다윗은 궤를 짊어지는 사람들에게 희생 제물과 큰 기쁨을 안겨 예루살렘으로 옮겼습니다.  

 

 

다윗은 너무 기뻐서 수수한 띠를 두르고 행렬 앞에서 춤을 추었습니다.  그의 첫 번째 아내 미칼은 그에게 혐오감을 느꼈고 그의 불경한 행동에 대해 그를 꾸짖었습니다.  그는 자신이 왕의 자리를 차지하게 된 주님 앞에서 축하하기 위해 기꺼이 자신을 더욱 낮추겠다고 말했습니다.  경멸에 대한 벌로 그녀는 죽는 날까지 자식이 없었다.

 

 

오늘날 우리는 성령께 양보하여 "주 앞에서" 행하라고 강권하시는 모든 일을 행하고 중단되지 말아야 합니다.  우리는 비판이나 비웃음으로 받습니다.  이것은 거친 광신이나 무질서한 행동을 지지하는 것이 전혀 아닙니다.  그러나 밴스 하브너(Vance Havner)가 말했듯이 "너무 많은 사람들이 구기 대회에 가서 한 무리의 코맨체(Comanche) 인디언처럼 행동하고 교회에 와서 나무 인디언처럼 앉아 있습니다."  주 예수께 대한 사랑과 헌신의 마음과 성령의 통제와 동기를 가지고 우리는 하나님의 영광을 위하여 특이한 일이라도 행할 수 있도록 성령 안에서 행해야 합니다.

 

 

 

방주 내 물품들의 보관:

 

 

이제 언약궤 안의 보관을 보십시오. "내가 네게 줄 증거판을 그 궤에 넣으라"(출 25:16).  법궤 안에는 이스라엘이 광야를 여행할 때 세 가지가 보관되었습니다: "만나를 담은 금 항아리와 아론의 싹 난 지팡이와 언약의 돌판들"(히 9:4).  이러한 일들이 이스라엘에게 어떤 의미가 있었고 오늘날 우리에게 어떤 의미가 있어야 하는지 알아볼 때입니다.

 

 

 

법(the law):

 

 

첫째, 산에서 하나님께서 모세에게 주신 율법의 (돌)판들이 있었습니다.  모세가 산에서 내려와 이스라엘이 율법을 어기고 금송아지를 섬기는 것을 보고 첫 판을 깨뜨렸습니다(출 32:19).  하나님은 모세에게 “두 판을 깎아 처음 것과 같게 하라 네가 깨뜨린 처음 판에 있던 말을 내가 이 판에 쓰리라”(출 34:1)라고 말씀하셨습니다.  이 판은 방주 안에 보관되어 수년 동안 보관되었습니다.  신명기 31장 24절은 모세가 마친 후라고 말합니다. 율법책을 기록하면서 그는 레위인들에게 그것을 언약궤에 넣어 "너희에게 불리한 증거가 되게 하라"(26절)고 지시했습니다.  

 

 

이 모든 것에서 두 가지를 배워야 합니다.  첫째, 율법은 이스라엘이 죄를 지었고 피 뿌린 속죄소가 필요하다는 사실을 상기시키기 위해 항상 존재했습니다.  여러 해 후에 요시야가 왕이 되었을 때 율법이 하나님의 집에서 발견되어 읽혔습니다. 왕은 모든 백성과 마찬가지로 책망을 받았고, 그들은 회개하고 주님께 돌아와 유월절을 다시 지키고 부흥을 보았습니다.  

 

 

둘째, 방주 안에 있는 율법은 "나의 하나님이여 내가 주의 뜻 행하기를 즐기오니 주의 법이 내 심중에 있나이다"(시 40:8)라고 말씀하실 수 있었던 그리스도에 대해 말합니다.  다시 말하지만, "나는 항상 아버지께서 기뻐하시는 일을 합니다"(요 8:29). "그리스도는 모든 믿는 자에게 의를 이루기 위하여 율법의 마침이 되시니라"(롬 10:4)는 사실을 깨닫는 것은 얼마나 놀라운 일입니까! 그는 율법을 폐하러 오신 것이 아니라 여러분과 나를 위해 율법을 완성하러 오셨습니다.  이제 하나님께서는 우리 자신이 율법을 지킨 것처럼 우리를 보십니다. 이는 이제 우리가 그리스도 안에 있고 그분이 성취하신 모든 것을 우리에게 돌리기 때문입니다.

 

 

 

(만나 항아리)

 

 

“모세가 아론에게 이르되 항아리를 가져다가 그 속에, 만나 한 오멜을 담고 여호와 앞에 두어 너희 대대로 간수하라. 아론이 여호와께서 모세에게 명령하신 대로 그것을 증거판 앞에 두어 간수하게 하였고”(출 16:33-34). 만나는 하나님께서 광야에서 이스라엘 백성들에게 기적적으로 공급하신 음식이었습니다.  그것은 그들이 음식이  부족하다고 불평하기 시작하고 모세에게 불평하기 시작했을 때 처음 주어졌습니다. 하나님은 그들에게 매일 만나를 거두고 다음 날을 위해 남겨 두지 말라는 구체적인 지시를 주셨습니다.  아니나 다를까, 어떤 사람들은 그것을 지키려고 했지만 썩었습니다(출 16:20).  “이스라엘 자손이 거주하는 땅에 이르기까지 사십 년 동안 만나를 먹었으니 곧 가나안 땅 변경에 이르기까지 그들이 만나를 먹었더라” (35절).  

 

 

예수님은 말씀하셨습니다: “내가 곧 생명의 떡이니라. 너희 조상들은 광야에서 만나를 먹었어도 죽었거니와 이것은 하늘에서 내려오는 떡이니 사람이 먹고 죽지 아니하게 하는 것이니라 나는 하늘에서 내려온 살아있는 떡이니 사람이 이 떡을 먹으면 영생하리라 내가 줄 떡은 곧 세상의 생명을 위한 내 살이니라” (요 6:48-51).

 

 

 

(만나는 그리스도의 모형이었습니다.)

 

 

우리가 생명의 떡이신 그리스도에 참여하고 영생을 받는 최초의 행위가 있습니다.  또한 기록된 말씀을 통해 우리의 영적 양식을 위해 매일 그분을 취하는 일도 있습니다.  이스라엘 백성이 광야에서 매일 만나를 먹었던 것처럼 이것은 쌓아 둘 수 없고 날마다 먹어야 합니다.  

 

 

도중에 큰 비극이 일어났습니다.  이스라엘이 말했습니다: “우리가 애굽에 있을 때에는 값없이 생선과 오이와 참외와 부추와 파와 마늘을 먹은 것이 생각나거늘 이제는 우리의 기력이 다하여 이 만나 외에는 보이는 것이 아무 것도 없도다 하니”(민 11:5-6). 그들은 애굽의 종살이, 가혹한 감독관, 속박을 잊었습니다.  그들이 하나님의 공급하심에 대해 불평하기 시작했을 때, 그들은 육신의 식욕을 만족시키기를 원했습니다. 현세적인 것들을 바라보고 그것에 애정을 두는 것은 위험합니다. 왜냐하면 우리 역시 불평하고 하나님의 것들에 대한 미각을 잃을 것이기 때문입니다.

 

 

이스라엘이 만나가 싫증이 났을 때 “백성이 두루 다니며 거두어 맷돌에 갈기도 하고 절구에 찧기도 하고 가마에 삶기도 하여 과자를 만들었으니, 그 맛이 기름 섞은 과자 맛 같았더라”(민 11:8). 그러나 그들은 그들 자신을 만족시키는 그것을 만들 수 없었습니다. 오늘날 어떤 사람들은 하나님의 말씀을 입에 맞도록 "변조"하려고 하지만 그것은 세속적인 생각(worldly minded)을 만족시키지 못할 것입니다. 사람들은 고기를 위해 부르짖었습니다. 그리고 하나님은 바람을 보냈습니다. 그것은 그들이 먹을 수 있도록 바다에서부터 메추라기를 가져왔습니다.  저희로 내리게 하여 먹게 하였습니다(민 11:31). 하나님이 이르시되, “그들이 냄새도 싫어하기까지 한 달 동안 먹게 하시리니 이는 너희가 너희 중에 계시는 여호와를 멸시하고 그 앞에서 울며 이르기를 우리가 어찌하여 애굽에서 나왔던가 함이라” (민 11:20). 하나님이 그대로 하셨습니다. 하나님이 그들에게 재앙을 내리셨습니다. 이 모든 사건에 대한 슬픈 설명은 시편 106:15에 있습니다: “그분이 그들의 요청을 그들에게 주셨는데, 그러나 그들의 영혼은 쇠약하게 하셨도다."

 

 

 

(아론의 지팡이):

 

 

아론의 싹 난 지팡이도 증거로 언약궤에 넣어야 했습니다.  다시 우리는 민수기 16-17장에 기록된 이스라엘 백성의 광야 방황에 관한 또 다른 비극적인 이야기를 봅니다. 사람들은 그들의 지도자에 만족하지 않았습니다.

 

 

“그들이 모여 모세와 아론을 거스려 그들에게 이르되 너희가 지나치도다 회중이 다  각각 거룩하고 여호와께서도 그들 중에 계시거늘 너희가 어찌하여 스스로 일어나 여호와의 총회 위에 있느냐?"(민 16:3). 

 

 

오늘날 어떤 회중에게 이 말이 낯설게 들립니까? 첫째, 이 존귀는 모세가 스스로 취한 것이 아니라 하나님이 그를 택하셨습니다. 회중들은 그들이 거룩했다고 생각했을지라도 그 길을 따라 매우 거룩하게 행동하지 않았습니다. 그들의 죄와 반역으로 말미암아 하나님은 고라와 그를 따르는 자들을 심판하시기 위해 심히 이례적인 일을 행하였습니다.

 

 

“그가 이 모든 말을 마치자마자 그들이 섰던 땅바닥이 갈라지니라. 땅이 그 입을 벌려 그들과 그들의 집과 고라에게 속한 모든 사람과 그들의 모든 재물을 삼키매 그들과 그들에게 속한 모든 자가 산 채로 구덩이[스올: 지옥]에 빠지고 땅이 그 위에 덮이니 그들이 회중 가운데서 망하니라” (31-33절). 

 

 

하나님과 그의 지도자들에게 반역하는 것은 여전히 ​​위험한 일입니다! 영적 지도자가 될 다른 사람들에게 하나님은 그들에게 열두 지팡이를 가져다가 그 위에 이스라엘 열두지파의 이름을 기록하고 레위 지파의 지팡이에는 아론의 이름을 쓰라고 말씀하셨습니다. 그들은 밤새도록 법궤 앞에 두어야 했고, 아침에 꽃이 핀 지팡이의 주인이 지도자가 되어야 했습니다.  모세가 회막에 들어갔을 때 “레위 집을 위하여 낸 아론의 지팡이에 움이 돋고 순이나고 꽃이 피어서 살구 열매가 열렸더라”(민 17:8).  여기에 그분의 지도자와 제사장이 될 사람에 대한 하나님의 인(seal)이 있었습니다. "여호와께서 모세에게 이르시되 아론의 지팡이를 다시 증거궤 앞으로 가져다가 반역자들에 대한 증거를 삼기 위하여 간수하라"(10절).  그러므로 그것은 이스라엘이 반역하고 하나님의 제사장인 아론과 그의 아들들에게 인을 친 날로부터 여러 해 동안 이스라엘에게 표징이 될 것이었습니다.  하나님의 사역자들은 하나님의 말씀을 사역할 때 생명을 주는 사역과 구원받는 영혼의 인(seal)을 필요로 합니다.

 

 

 

방주에 대한 속죄(propitiation):

 

 

하나님은 속죄소(Mercy seat)에 대해 출애굽기 25:17-22에서 말씀하십니다. 그 법궤의 덮개는 그 길이와 너비가 법궤와 같은 순금판이었습니다.  케루빔은 같은 조각의 금으로 만들어졌고 속죄소의 마지막에 모양을 갖추었습니다(fashioned). 하나님은 이 두 그룹 사이와 속죄소 위가 이스라엘과 만나 교제할 곳이라고 말씀하셨습니다.  

 

 

속죄소라는 단어는 "화해(속죄: propitiation)"로 번역된 동일한 단어로, 달래다, 또는 만족하게 하는 것을 의미합니다.  예수 그리스도의 일은 속죄소의 성취로서 보여집니다. “나의 어린 자녀들아, 내가 너희에게 이것을 쓰는 것은 너희가 죄를 짓지 않게 하려 함이라.  만일 누가 죄를 범하면 아버지 앞에서 우리에게 대언자가 있으니 곧 의로우신 예수 그리스도시라 그는 우리 죄를 위한 화목제물이니 우리만 위할 뿐 아니요 온 세상의 죄를 위하심이라” (요일 2:1-2).  

 

 

이제 하나님은 거룩하신 하나님이십니다. 왜냐하면,  스랍들이 "만군의 여호와(the Lord of hosts)는 거룩하다 거룩하다 거룩하다"(사 6:3)라고 외치기 때문입니다.  모든 죄는 하나님의 거룩함에 대한 사악한 공격입니다.  신성한 공의는 죄가 완전히 처벌받을 것을 요구합니다. 왜냐하면 무한하신 하나님은 어떤 방법으로도 사람을 향하여 그의 죄들을 용서하시는 것에 있어서 관대하거나 허술하실(lenient) 수 없기 때문입니다.  하나님의 율법의 의로운 요구는 죄성이 있는 인간(sinful man)과 함께 해야 할 무엇인가를 갖기 전에(관계를 맺으시기 전에) 하나님 앞에서 완전히 충족되어야 합니다. 그러나 하나님의 비길 데 없는 사랑은 하나님이 의롭게 남아계시면서도(remain just) 죄인을 의롭다고 칭하실(justify) 수 있는 오직 단 하나의 길을 마련해 주셨습니다. 그것은 바로 속죄소에 있습니다.  그리스도는 의에 대한 하나님의 모든 요구와 인간의 죄에 대한 공의로운 해결을 만족시키셨습니다.  그리스도께서는 단번에 죄를 위하여 고통을 당하셨고 그의 피를 흘리셨습니다.  

 

 

구약에서 속죄일(on the Day of Atonement)에 (대)제사장은 지성소 안에 들어갔고 속죄소 위에 그 희생 제물의 피를 뿌렸습니다.  이것은 지난 1년 동안 그 사람들의 죄들을 속죄하기 위함이었습니다. 그리스도께서 죽으셨을 때, “자기 피로 우리를 위해 영원한 속죄를 이루사 단번에 지성소에 들어가셨느니라”(히 9:12). “그리스도께서는 참 것의 그림자인 손으로 만든 성소들에 들어가지 아니하시고 오직 참 하늘에 들어가사 이제 우리를 위하여 하나님 앞에 나타나시고”(히 9:24).

 

 

예수 그리스도는 우리 죄를 위한 속죄(atonement), 속죄제물(sin offering), 속건제물(sin offering)이셨을 뿐 아니라 전체 번제물(burnt offering)의 성취이셨습니다. 이것은 하나님의 온전한 뜻을 행하고 거룩하신 하나님을 온전히 만족시키는 것을 상징했던  제물이었습니다.  그것은 하나님께서 자기에게 향기로운 제사라고 말씀하신 그런 제사였습니다.  

 

 

두 케루빔(그룹)에 관한 설명은 출애굽기 25:18-22에 나와 있습니다. 그들의 위치에서 볼 때 그들은 전능하신 하나님 앞에서 머리를 숙이고 있는 것처럼 보입니다. 이것은 경건의 행위를 나타냅니다.  우리는 이 그림으로부터 거룩하신 하나님의 면전에서 깊은 경외심이 있어야 한다는 것을 배울 필요가 있습니다.  사도 요한은 영광스러운 모습의 그리스도를 보았을 때, "죽은 자 같이 그분의 발 앞에 엎드러졌습니다"(계 1:17).  언젠가는 모든 무릎이 그분 앞에 꿇게 될 것입니다(롬 14:11 참조).  일부 사람들이 마지 못해 머리를 숙이고 "저주를 받은 자들아 나를 떠나 마귀와 그의 사자들을 위하여 예비된 영영한 불에 들어가라"(마 25:41)는 슬픈 말들을 듣게 될 것이라는 것은 얼마나 비극적인 일입니까?  

 

 

그런 다음 우리는 "속죄소를 향하여 그룹들의 얼굴이 있을 것"(출 25:20)을 봅니다.  그 생각은 그들이 피 뿌린 속죄소를 바라보고 있는 것 같습니다. 베드로전서 1:11-12은 그리스도의 고난이 "천사들도 살펴보기를 원하는 것"을 가리키고 있는 것 같습니다.  

 

 

마지막으로 속죄소는 하나님과의 연합과 교통의 장소입니다.  인간은 오직 피 뿌린 속죄소에서만 하나님의 조건에 따라 그분을 만날 수 있습니다. 죄인이 믿음으로 은혜의 보좌에 나아와 그의 죄들을 위하여 하나님을 만족케 하기 위하여 그리스도의 피를 청구할 때, 그는 즉시 하나님으로부터 거듭날 것입니다.  이것은 그에게 하나님과의 영원한 연합으로 인도합니다.  그는 더 이상 아담 혼자 안에 있는 것처럼 보이지 않습니다. 왜냐하면, 이제 그는 두 번째 아담인 그리스도 안에 있기 때문입니다. 그는 더 이상 "세상에서 하나님 없는 자"(엡 2:12)가 아니라 그의 몸은 "성령의 전"(고전 6:19)이 됩니다. 

 

 

하나님은 또한 그가 여기로부터, 그가 속죄소 위로부터 사람들과 교통하실 것이라는 것을 말씀하십니다. 성막은 1년에 한 번 속죄일을 제외하고는 (대)제사장이 하나님 앞에 나아가지 못하도록 막는 휘장을 가졌습니다.  이제 휘장이 찢어졌으므로 하나님께서는 우리가 “예수의 피를 힘입어 지성소에 들어갈 담력을 얻었나니 그 길은 우리를 위하여 휘장 곧 그의 육체로 말미암아 우리를 위하여 거룩하게 하신 새롭고 산 길이라”고 하셨습니다."(히 10:19-20).

 

 

 

 

 

10. 구름의 덮음

 

 

하나님의 영광:

 

 

모세에게는 그러한 독특한 특권이 있었습니다.  그는 하나님과 이야기했고 "사람이 그 친구와 이야기함 같이 여호와께서 모세와 대면하여 말씀하시니라"(출 33:11).  대화 중에 모세는 "주의 영광을 내게 보이소서" (출 33:18)라고 대담하게 요청했습니다. 하나님의 대답은 하나님의 신비의 가장 신성한 장면 중 하나를 드러냅니다.  

 

 

“여호와께서 이르시되 내가 내 모든 선한 것을 네 앞으로 지나가게 하고 여호와의 이름을 네 앞에 선포하리라. 나는 은혜 베풀 자에게 은혜를 베풀고 긍휼히 여길 자에게 긍휼을 베푸느니라.  또 그가 이르되 네가 내 얼굴을 보지 못하리니 나를 보고 살 자가 없음이니라. 여호와께서 또 이르시되 보라 내 곁에 한 곳이 있으니 너는 그 반석 위에 서라 내 영광이 지날 때에 내가 너를 반석 틈에 두고 내가 지나갈 때에 내가 너를 반석 틈에 두고 내가 지나도록 내 손으로 너를 덮었다가 손을 거두리니 네가 내 등을 볼 것이요 얼굴은 보지 못하리라” (출 33:19-23).  

 

 

하나님에 대한 한 가지 묘사는 "소멸하는 불"입니다(히 12:29).  모세가 그분의 충만함으로 그분을 볼 수 없었던 것은 이상한 일이 아닙니다.  이로 인해 모세는 성막에 들어갈 수 없었습니다(출 40:35).  하나님께서 불타는 떨기나무 가운데서 모세에게 나타나셔서 이렇게 말씀하신 것은 놀라운 일이 아닙니다: “이리로 가까이 오지 말라 네가 선 곳은 거룩한 땅이니 네 발에서 신을 벗으라”(출 3:5).  모세가 그 산에 있는 동안 하나님의 영광을 본 것은 그에게 깊은 영향을 미쳤습니다.

 

 

“모세가 그 증거의 두 판을 모세의 손에 들고 시내 산에서 내려오니 그 산에서 내려올 때에 모세는 자기가 여호와와 말하였음으로 말미암아 얼굴 피부에 광채가 나나 깨닫지 못하였더라. 아론과 온 이스라엘 자손이 모세를 볼 때에 모세의 얼굴 피부에 광채가 남을 보고 그에게 가까이 하기를 두려워하더니” (출 34:29-30). 

 

 

그 구름이 거기 있을 때에 하나님이 거기 계시니라. 요한계시록 2:1에서 주 예수님은 "일곱 금 촛대[교회들] 사이를 거니십니다." 당신이 교회 안에 들어가 하나님이 거기 계시다는 것을 느낄 때 다른 세계가 있습니다. 밴스 하브너(Vance Havner)가 말했습니다: "우리는 주님의 이 임재보다 사람들의 부재를 너무 자주 의식합니다." 하나님의 임재 안으로 인도된 사람들의 얼굴에는 빛이 납니다. 그것은 매우 실제적입니다. 그들은 다릅니다.  그들은 모세처럼 그것을 자랑하지도 아니하고 알지도 못할 것입니다. 그러나, 그들의 얼굴은 빛날 것입니다. 다른 사람들이 그것을 보고 자주 속으로 두려워할 것입니다. 

 

 

설교자들은 그 얼굴들이 주님의 기쁨으로 빛나는 회중 앞에 서는 것이 얼마나 큰 차이를 만드는지를 간증합니다. 그는 마음이 열려 있고 반응하는 사람들에게 설교하고 있음을 알고 있습니다: 그는 완고한 마음의 장벽을 뚫을 필요가 없습니다.  그렇게 많이 A에 해당되는 안색을 보여주는 하나의 얼굴은 사람들이 그 설교자가 그들을 보고 설교하고 그들을 위해서 설교하지 않는다는 것을 느낀다는 것을 가리킵니다. 가인이 죄를 지었을 때 "그의 안색이 변하였습니다"(창 4:5).  오, 사람들의 얼굴에 하나님의 영광이 나타나는 교회를 목회하는 기쁨이여!  하나님께서 그분의 백성을 실제로 만나실 때 분명히 드러나는 이 빛남, 이 광채, 이 기쁨이 오늘날 절실히 요구됩니다.  평범한 교회에서 하나님의 영광은 어디에 있습니까?  빛나는 얼굴들은 어디에 있습니까? 당신이 거룩한 땅 위에 서 있는 것을 어디에서 느끼십니까?  하나님께 감사하십시오. 그분은 메마름에 지친 전국 각지에 대해 설교자들과 교회들을 일으키고 계십니다. 그들은 그분의 집에서 그분의 얼굴을 찾고 그분의 집에서 새로운 기쁨과 흥분을 찾고 있습니다.  

 

 

고린도후서 3장 18절은 우리가 그분의 말씀 안에서 하나님의 영광을 볼 때 “그와 같은 형상으로 화하여 영광에서 영광에 이르니 곧 성령으로 말미암음이니라”고 말합니다.  우리가 변화된 것은 "...주님의 영광을 보고" 있을 때입니다. 그리스도는 높임을 받아야만 합니다. 그분의 모든 아름다움과 영광 안에서 그분이 전파되어야만 합니다.

 

 

 

하나님의 선하심:

 

 

하나님의 선하심은 "낮에는 구름이... 밤에는 불"(출 13:22)의 공급에서 볼 수 있습니다.  그것은 이스라엘 자손이 애굽을 탈출할 때 그들을 보호하는 성벽이었습니다.  그들이 홍해에 이르렀을 때 그들은 방해를 받았습니다. 이집트인들은 숨을 헐떡이며 갈 곳도, 숨을 곳도 없었습니다.  하나님이 애굽인들과 이스라엘 사이에 구름을 두셨으니 "그들[이집트인들]에게는 구름과 흑암이이었지만 그러나 그들[이스라엘]에게는 밤에 빛을 주었습니다"(14:20).  그것은 그 뒤에 있는 애굽사람들로부터 이스라엘을 보호했지만 또한 그들로 하여금 홍해를 건너도록 그들에게 빛을 공급했습니다. 하나님은 얼마나 선하신지, 하나님은 여전히 그분의 백성을 위해 보호를 공급하십니다.

 

 

이사야 4장 5-6절에서 볼 수 있듯이 구름의 또다른 목적이 있는 것 같습니다: “여호와께서 거하시는 온 시온 산과 모든 집회 위에 낮이면 구름과 연기를, 밤에는 화염의 빛을 만드시고, 그 모든 영광 위에 덮개를 두시며, 또 장막이 있어서 낮에는 더위를 피하는 그늘을 지으며 또 풍우를 피하여 숨는 곳이 되리라.”

 

 

애굽과 거기와 약속의 땅 사이의 광야에 있어 왔던 사람이라면 그 햇빛이 얼마나 뜨거울 수 있는지 압니다. 이 구름은 분명히 낮의 작열하는 열기로부터 이스라엘을 보호해 주었습니다. 그 불은 밤에 그들에게 빛과 열이 되었을 것입니다.  하나님은 모든 것에 관해 생각하십니다.  그들의 신발은 결코 닳지 않았습니다.  그분은 만나를 공급하셨습니다.  무엇보다도 그분은 항상 그들 가운데 계셨습니다.  그런데도 놀라운 것은 이스라엘이 끊임없이 투덜거렸다는 것입니다.  오늘날 신자는 그 권고를 갖고 있습니다: “너희 말[생활 방식]에 탐욕이 없게 하고 있는 바를 족한 줄로 알라. 왜냐하면 그분이 말씀하시기를 내가 결코 너를 떠나지 아니하고 너를 버리지 아니하리라 하셨느니라.  그러므로 우리가 담대히 말하되 주는 나를 돕는 이시니 사람이 내게 어찌하든지 내가 무서워하지 아니하겠노라" (히 13:5-6).

 

 

 

하나님의 인도하심(Guidance of God):

 

 

하나님은 이스라엘이 움직이기를 원하실 때 단순히 구름을 움직이시고 그들이 머물기를 원하는 곳에 구름을 멈추게 하심으로 그의 백성을 인도하셨습니다.  하나님의 인도하심은 아주 간단하면서도 심오합니다.  

 

 

“구름이 성막 위에서 떠오를 때에는 이스라엘 자손이 그 모든 행진하는 길에 앞으로 나아갔고 구름이 떠오르지 않을 때에는 떠오르는 날까지 나아가지 아니하였으며 낮에는 여호와의 구름이 성막 위에 있고 밤에는 불이 그 구름 가운데에 있음을 이스라엘의 온 족속이 그 모든 행진하는 길에서 그들의 눈으로 보았더라.” (출 40:36-38)  

 

 

이스라엘 자손은 천막에서 살았습니다.  그들은 40년 넘게 광야를 배회한(wander) 순례자들(pilgrims)이었습니다.  약속의 땅이 앞에 놓여 있었습니다.  그들은 낯선 미지의 땅에서 살았습니다.  하나님만이 그 땅과 무엇이 앞에 놓여 있는지를 아셨고 그분의 선하심으로 날마다 한 걸음 한 걸음 그들을 인도하셨습니다.  하나님은 그들이 움직이기 위해 준비가 되셨을 때, 그분은 단순히 낮에는 연기구름을 들어 올리셨거나, 밤에는 불기둥을 들어 올리셔서, 그분이 그것을 그들이 가기를 원하셨던 방향으로 움직이셨습니다.  만일 구름이 움직이지 않으면 이스라엘도 감히 움직이지 못했습니다(출 13:21-22; 민 9:15-23 참조). 민수기 9:22을 보면 이스라엘이 다른 장소들에서 "한 달"이나 "일 년" 동안 머물렀던 반면에, 특정 장소들에서는 단지 잠시만 (이틀) 머물렀습니다.  

 

 

오늘날 하나님은 그분의 임재이신 성령에 의해 분명하게 그리고 의도적으로(deliberately) 그분의 백성들을 인도하기를 원하십니다.  성령님은 오늘날 인도하시는 분이십니다.  “무릇 하나님의 영으로 인도함을 받는 사람은 곧 하나님의 아들이라”(롬 8:14).  "만일 너희가 성령으로 인도함을 받게 되면"(갈 5:18).  

 

 

이제, 이것은 요점을 왜곡하려는 것이 아니라 아마도 이것은 많은 사람들이 그들의 삶에서 하나님의 확실한 인도하심에 관해서 너무 조금만 아는(거의 알지 못하는) 이유일 것입니다. 이스라엘은 그 구름을 무시할 수 있었고 하나님으로부터 어떤 다른 인도를 바라보다가 그분의 뜻을 놓쳤을 수 있습니다.  

 

 

확실히 삼위일체 안에는 질투가 없으시지만, 신격(Godhead)의 각 위격(Person)은 우리의 삶에서 수행하시는 고유의(distinct) 역할을 갖고 있습니다.  성령이 아니라 그리스도께서 우리의 죄(sins)를 위해 고난을 받으셨습니다.  우리는 잃어버린(lost) 사람들에게 성령에 대해 말하지 않습니다.  그것은 단순히 분별력 있고 신학적으로 올바른 것입니다.  

 

 

성령님은 인도하시는 분(the One)입니다.  성령께서 인도하신다는 사실을 무시하는 것은 좌절감과 하나님의 인도하심의 많은 축복의 상실을 야기할 수 있습니다.  그리스도인들은 의식적으로 그들을 인도하시는 성령을 바라보고 의지해야 합니다.  

 

 

오, 성령님을 의식적으로 의지하며 걸으며 그분을 바라보는 즐거움들은 하나님이 당신에게 원하시는 곳으로 당신의 발걸음들을 인도합니다.  어느 날밤 아내와 나는 주님을 방문하기 위해 출발했습니다.  이전에 나는 그날 밤 누군가가 그리스도께 나아오는 것을 보고 깊은 부담을 느꼈습니다.  우리는 떠나기 전에 큰 소리로 기도하면서 성령님께서 우리를 인도해 주시고 응답해 달라고 간구했습니다.  우리의 목록의 첫 번째 주소를 향해 차를 몰고 가고 있을 때, 나는 몇가지 문제를 갖고 있는 우리 교회의 한 남자를 격려하기 위해 잠시 멈춰서야 한다는 충동(urge)을 느꼈습니다.  전기브레이크를 수리받기 위해 그의 서비스 스테이션으로 나의 여행용 트레일러를 가져가기 몇 주 전에 그는 그것을 고칠 수 없었습니다.  그날 밤 우리가 방문했을 때 그는 내가 그것을 수리받았는지 물었습니다.  나는 그에게 두형제가 방금 내 근처에 한 스테이션을 열고 그 브레이크를 고쳤다고 말했습니다.  섬광처럼 그는 그 형제들의 이름을 물었습니다.  나는 그에게 그 하나를 말했고, 그는 불쑥 말했습니다. "나는 그를 압니다. 그는 여기서 반 블록 떨어진 곳에 살고 있습니다. 나는 이 두 형제에게 증거했고 그들에 대해 염려해 왔습니다. 나는 심지어 우리 반 중 한 명에게 그들을 위해 기도해달라고 부탁했습니다."  그가 그 말을 했을 때, 나는 그곳을 지나가고 싶은 강한 충동을 느꼈습니다.  

 

 

우리는 그 주소를 얻었고 그들의 (출입) 문으로 갔습니다.  Chuck의 아내 Barbara가 문으로 왔습니다.  우리는 우리 자신을 소개했고 Chuck이 안에 있는지 물었습니다. 그는 일하고 있었지만 그녀는 "들어오세요."라고 말했습니다.  우리는 앉아서 그녀에게 주 예수님에 관한 위대한 복음 이야기를 전하기 시작했습니다.  내가 그리스도께서 우리의 죄를 위해 어떻게 고난을 당하셨는지 말하자 그녀는 울기 시작했습니다.  나는 "하나님께서 당신을 다루고 계셨습니다, 그렇죠?"라고 말했습니다.  그녀는 그렇다고 고개를 끄덕였습니다.  나는 그녀가 어떻게 주 예수님을 개인적으로 알고 영접할 수 있는 지에 대해 이야기하면서 마쳤습니다. 그런 다음 그녀는 그녀의 머리를 숙이고 그 구세주를 영접했습니다.  우리가 기도를 마쳤을 때 주님의 기쁨이 그녀의 얼굴에서 발했습니다.  우리는 그녀에게 더 많은 영적인 가르침을 주면서 약 한 시간을 더 방문했습니다.  

 

 

우리가 떠나려고 일어나자 그녀는 깜짝 놀란 말을 했습니다. "나는 오 밤 당신이 올 줄 알았습니다."  나는 놀라 말했습니다: "레이디, 우리가 오고 있었던 것을 당신이 알았다니 무슨 말씀이세요? 당신은 내가 존재했다는 것을 몰랐고 나도 당신이 존재했다는 것을 몰랐습니다. 우리는 여기에 올 것을 계획하지 않았습니다."  그런 다음 나는 그녀에게 우리가 방문할 사람들의 이름을 보여 주었습니다.  그녀는 응답했습니다: "나는 그 모든 것을 알고 있습니다. 하지만 저는 비참했고 하루 종일 하나님께서 구원받는 방법을 나에게 알려줄 사람을 오늘밤 보내주실 것을 기도해 왔습니다!".

 

 

내 아내와 나는 울었습니다. 왜냐하면 우리가 거룩한 땅 위에 있다고 느꼈기 때문입니다. 만일 우리가 주님과 교제하지 않았었고 성령께서 우리를 인도하시지 않으셨다면 어떻게 되었겠습니까?  우리는 우리의 삶에서 가장 짜릿한 순간 중 하나를 놓쳤을 것입니다.  그렇습니다. 하나님께서는 오늘날 그분의 사랑하는 자녀들을 인도하십니다.  

 

 

하나님께서 인도하실 때 움직이지 않는 것은 중대한 위험이 있지만 하나님께서 인도하지 않으실 때 움직이는 것도 마찬가지입니다.  민수기 13장에서 이스라엘 자손들이 약속의 땅을 정탐하고 여호와를 믿지 아니하였을 때 하나님은 그들이 그 땅에 들어가지 않고 40년 동안 방황할 것이라고 말씀하셨습니다.  백성들이 주제넘게 모세에게 나아와 말하되, 우리가 여기 있으니 여호와의 약속하신 곳으로 올라가겠습니다(민 14:40).  모세는 그들을 꾸짖고 경고했습니다.  "그들이 그래도 산꼭대기로 올라갔고 여호와의 언약궤와 모세는 진을 떠나지 아니하였더라 아말렉 사람과 그 산에 거하는가나안 사람이 내려와 그들을 치고 호르마까지 이르렀더라”(44-45절). 그들에게는 참으로 슬픈 날이었습니다.  구름은 움직이지 않았고 궤는 그 자리에 서 있었고 모세는 떠나지 않았지만 백성들은 계속해서 해와 수치를 당했습니다.  

 

 

오늘날 그리스도인들은 많은 함정과 패배를 피하기 위해 하나님의 뜻 안에서 살아야 합니다.  우리는 야고보서 4:13-15의 훈계에 주의를 기울여야 합니다.

 

 

“들으라 너희 중에 말하기를 오늘이나 내일이나 우리가 어떤 성에 가서 거기서 일 년을 머물며 장사하여 이익을 보리라 하는 자들아 내일 일을 너희가 알지 못하는도다 너희 생명이 무엇이냐?  너희는 잠시 보이다가 사라지는 안개이니라. 그러므로 너희가 도리어 말하기를 주의 뜻이면 우리가 살기도 하고 이것이나 저것을 하리라 할 것이거늘.”

 

 

만일 그리스도인들이 결정을 내리고 그분의 뜻을 다하기 전에 의식적으로 주님을 기다린다면 많은 골칫거리와 많은 손실을 덜 수 있을 것입니다.  많은 사람들이 하나님의 뜻을 완전히 무시하면서 벽돌 벽에 그들의 머리를 박습니다. 

 

 

오늘날 우리 각자에게 하나님의 영광과 선하심과 인도하심이 약속되어 있습니다.  비극은 오늘날 많은 기독교인과 교회에서 이 세 가지의 것(앞에서 언급된 것: 하나님의 영광, 하나님의 선하심, 하나님의 인도하심)의 끔찍한 기근, 부족, 불모지입니다.

 

 

 

 

11. 제사장들의 처소

 

 

제사장의 부름:

 

 

"너는 이스라엘 자손 중에서 네 형 아론과 그의 아들들, 곧, 나답과 아비후와 엘르아살과 이다말을 그와 함께 네게로 나아오게 하여 나를 섬기는 제사장 직분을 행하게 하라" (출 28:1).

 

 

 

(하나님의 주권적인 부르심):

 

 

하나님은 "받으라(취하라)"라고 말씀하셨습니다.  사람들은 제사장들이 되기로 선택하지 않았습니다; 그들은 하나님에 의해 선택되었습니다. 그것은 항상 그렇게 되어왔습니다.  "이 존귀는 아무나 스스로 취하지 못하고 아론과 같이 하나님의 부르심을 입은 자라야"(히 5:4) 되었습니다.  사람들은 설교자가 되기로 결정해서는 안 됩니다; 그들은 "하나님으로부터 부르심"을 받아야만 합니다. 누구도 감히 그런 일을 해서는 안 됩니다. 왜냐하면 그것은 최고로 대담한 일이기 때문입니다.

 

 

예레미야는 다음의 글을 썼을 때 이러한 주권적인 부르심을 알았습니다: “여호와의 말씀이 내게 임하니라 이르시되 내가 너를 모태에 짓기 전에 너를 알았고 네가 배에서 나오기 전에 너를 성별하였고 너를 여러 나라의 선지자로 세웠노라 하시기로”(렘 1:4-5). 그가 그랬던 것처럼, 그가 설교하고 고난을 받으려면 그는 신성하고 분명한 부르심이 필요했습니다.  "내가 너를 누구에게 보내든지 너는 가되"(7a절).  하나님의 보냄을 받는 것이 가장 큰 소명입니다.  "내가 네게 무엇을 명하든지 너는 말할지니라"(7b절).  하나님께서 명하신 것을 말하는 것은 놀라운 소식을 전하는 것입니다.  "그들의 얼굴을 두려워하지 말라"(8절).  이 담대함은 오늘날에도 하나님의 종들에게 꼭 필요한 것입니다.  "보라 내가 내 말들을 네 입에 두었노라"(9절).  (설교자에게 어떤 권위를 주겠습니까!) 이제 우리가 하나님의 말씀을 가지고 있으므로 "말씀을 전하라"(딤후 4:2)는 명령을 받은 것은 놀라운 일이 아닙니다. 이것은 더 많은 사람들이 예수님께 했던 것처럼 오늘날 하나님의 사역에 반응하도록 만들 것입니다: “뭇 사람이 그의 교훈에 놀라니 이는 그가 가르치시는 것이 권위 있는 자와 같고 서기관들과 같이 아니함일러라.” (막 1:22)

 

 

바울도 이 주권적인 부르심을 알았습니다. 왜냐하면 그가 말했습니다: "그러나 내 어머니의 태로부터 나를 택정하시고 그의 은혜로 나를 부르신 하나님이 그의 아들을 이방에게 전하기 위하여 그를 내 속에 나타내시기를 기뻐하셨을 때에 내가 즉시 혈육과 의논하지 아니하였노라”(갈 1:15-16). 하나님은 바울이 태어나기도 전에 그를 선택하셨습니다! 그것은 하나님이 부르신 설교자를 겸손하게 만들 것입니다.  그런 다음 바울은 하나님께서 그분의 은혜로 그를 부르셨다고 우리에게 확신시켜 줍니다. 누구든지 설교자는 하나님께서 자신을 부르신다는 사실을 알아야 합니다.  이 부르심은 두가지를 위한 것이었습니다. 첫째는 "내 안에 있는 그 아들을 나타내시기 위함입니다." "성령의 감동하심을 받은 사람들이 하나님께 받아 말한 것임이라"(벧후 1:21). 그러므로 오늘날 하나님을 위해 말하는 사람들은 그들의 입술뿐만 아니라 그들의 삶에서 그리스도를 드러내는 하나님의 거룩한 사람들이어야 합니다.  설교하는 사람들은 “믿는 자들에게 본”(딤전 4:12)이 되어야 합니다.  설교자는 "내가 그리스도를 본받는 것과 같이 너희도 나를 본받는 자가 되라"(고전 11:1)고 말할 수 있어야 합니다. 

 

 

둘째, 이 부르심은 "그[그리스도]를 이방인에게 전파하는 것"(갈 1:16)이었습니다.  이것이 개인의 삶을 바꾸고 세상을 바꾸는 것입니다.  오늘날 어떤 사람들은 먼저 사람의 환경을 바꾸는 것부터 시작하려고 하지만 환경은 결코 사람의 마음(hearts)을 바꾸지 않습니다.  하나님은 항상 사람의 내면을 먼저 변화시키십니다.  세상은 이 가르침을 "어리석은 것이라고 부르지만, 구원을 받은 우리에게는 그것은 하나님의 능력"입니다(고전 1:18).  "하나님의 은사와 부르심에는 후회하심이 없느니라"(롬 11:29)는 사실을 기억하십시오. 하나님은 결코 변하지 않습니다.  그분의 방법은 사람의 방법들이 아니지만 그것들은 여전히 최고입니다!

 

 

 

선택적 부르심:

 

 

율법 아래서 하나님께서는 제사장의 직무를 수행하도록 부르심을 받지 않은 사람이라면 그가 감히 그 직무에 침입하려고 할 때 그에게 엄중한 형벌을 내리셨습니다.  민수기 1:50-51에서 하나님은 레위인들이 성막을 관리하고 “그것을 섬기”도록 지정하셨습니다.  그런 다음 하나님은 "가까이오는 낯선 사람은 죽임을 당할 것이다."라고 경고하셨습니다.  하나님의 부르심은 선택적이었습니다. 제사장들은 레위 자손 중에서 부름을 받았고 아무도 감히 그러한 권세나 직분을 찬탈하지 못하였습니다.  

 

 

이 선택적인 부르심에 대한 매우 영광스럽고 놀라운 점은 "이스라엘 자손 중에서"(출 28:1)라는 것입니다.  예입니다, 그 노래 작가가 말했듯이 "그는 그를 보호하기 위해 10,000명의 천사를 부를 수 있었습니다." 그리고 그는 그에 대해서 전파하기 위해 10,000명의 천사를 부를 수 있었습니다. 그러나 하나님께 감사하십시오. 그는 (천사들을 부르지 않고) 사람들을, 그 사역에 부르십니다. 히브리서 기자가 말한 바와 같습니다.

 

 

“대제사장마다 사람 중에서 취한 자니 하나님께 속한 일에 사람을 위하여 세움을 입어 예물과 속죄하는 제사를 드리게 하나니 그가 무식하고 미혹된 자들을 능히 용납할 수 있는 것은 자기도 연약함에 휩싸여 있음이라. 그러므로 백성을 위하여 속죄제를 드리는 것 같이 자기를 위하여도 속죄제로 드리는 것이 마땅하니라” (히 5:1-3).  

 

 

제사장들은 인간이었습니다.  “제사장 된 그들의 수효가 많은 것은 죽음으로 말미암아 그들이 계속(항상) 있지 못하였음이라”(히 7:23). 그들은 연약했고 너무 자주 실패했습니다.  하나님께서는 “우리가 이 보배를 질그릇에 가졌으니 이는 능력의 심히 큰 것이 하나님께 있고 우리에게 있지 아니하게 하려 함이라”(고후 4:7), “아무 육체도 하나님 앞에서 자랑하지 못하게 하려 함이라”(고전 1:29).  

 

 

이 사람 부르심의 또 다른 놀라운 면은 “엘리야는 성정이 우리와 같은 사람이로되 그가 비가 오지 않기를 간절히 기도한즉 삼 년 육 개월 동안 땅에 비가 오지 아니하고"(야 5:17).  많은 목회자들은 이 놀라운 사실에 큰 격려를 받습니다. 하나님께 크게 쓰임 받는 사람이 대단한 사람인 것처럼 보이기 쉽습니다. 그러나 우리 모두는 진흙으로 된 발을 가지고 있기 때문에 우리는 모든 일을 성령님께 의지하고 그리스도께서 영광을 받으시도록 확신해야 합니다.  

 

 

요나와 같은 어떤 목사들은 주님으로부터 도망쳤습니다.  어떤 사람들은 엘리야처럼 향나무 아래 숨었을 지 모릅니다. 하나님의 영광스러운 은혜는 우리가 요나의 놀라운 경험을 할 수 있다는 것입니다: “여호와의 말씀이 두번째로 요나에게 임하니라 이르시되 일어나 저 큰 성읍 니느웨로 가서 내가 네게 명한 바를 그들에게 선포하라 하신지라" (욘 3:1-2). 하나님은 마음을 바꾸지 않으시고 부르심을 거두지 않으십니다. 아마도 당신은 그분이 두 번째로 당신에게 "일어나 가서 전파하라!"라고 말씀하시는 것을 들어야 할 것입니다.  

 

 

하나님께서 당신의 종들에게 인간적인 요소를 강조하시는 것은 놀라운 일이 아닙니다. 모든 목회자, 모든 하나님의 사람은 여전히 기껏해야 사람이며 "마땅히 생각할 그 이상의 생각을 품지 말아야"  합니다(롬 12:3). 반면에 하나님의 백성은 하나님의 종들을 "그들의 일로 말미암아 사랑안에서 지극히 귀히 여기어야" 합니다(살전 5:13).

 

 

 

(봉사하라는 부르심):

 

 

그 부름은 "나(하나님)를 섬기는 제사장 직분을 행하게"(출 28:1) 하는 것입니다. 제사장들은 다른 일을 해서는 안 되었습니다. 이것은 풀타임의 일이었기 때문입니다.  그들은 백성에게서 십일조와 양식을 받아야 했습니다. 이것은 오늘날 하나님께서 부르신 사역자들에게 사실이어야 합니다.  “이와 같이 주께서도 복음 전하는 자들이 복음으로 말미암아 살리라 명하셨느니라”(고전 9:14).  

 

 

이와 함께 목회자는 미니스터하고 섬기는 것임을 강조해야 합니다.  제사장들을 섬기는 일에는 힘든 일과 많은 일이 있었습니다. 그 사역은 화려하고 쉬워 보일지 모르지만, 그만한 가치가 있는 목사라면 누구나 말하듯이, 그만한 가치가 있기는 하지만 부담스럽고 힘든 일입니다.  한 목사의 아내는 교구민들의 무분별함을 불평하면서 "Dear Abby" 라는 편지를 썼습니다.  그녀와 그녀의 남편은 밤새도록 전화를 받는 것에 대해 괴로워했습니다.  그들만의 시간이 너무 적다는 것이 그들을 괴롭혔습니다.  대부분의 목회자들은 사람들이 새벽 2시에 위기의 한복판에서 그들의 기도를 귀하게 여기는 것을 가장 큰 영예로 여깁니다.  그런 목회자는 자신의 소명이 섬기는 것임을 알고 있습니다.  

 

 

그러나 제사장의 직무는 매우 높고 존귀하여 하나님께서 말씀하시기를 “사람이 무례히 행하여 네 하나님 여호와 앞에 서서 섬기는 제사장이나 재판관의 말을 듣지 아니하거든 그 사람을 죽여 이스라엘 중에서 악을 제하여 버리라"(신 17:12). 누구든지 제사장에게 순종하지 않는 사람은 사형에 처해졌습니다.  이것은 율법 아래 있었지만 오늘날 하나님은 말씀하십니다: “너희를 인도하는 자들에게 순종하고 복종하라 그들은 너희 영혼을 위하여 경성하기를 자신들이 청산할(account) 자인 것 같이 하느니라. 그들로 하여금 즐거움으로 이것을 하게 하고 근심으로 하게 하지 말라 그렇지 않으면 그것은 너희에게 유익이 없느니라.”(히 13:17).

 

 

 

그 제사장들의 의복:

 

 

하나님의 종들을 위한 부름이 있을 뿐 아니라 그들을 위한 특별한 의복도 있습니다.  “네 형 아론을 위하여 거룩한 옷을 지어 영화롭고 아름답게 할지니라”(출 28:2). 제사장을 위한 특별한 의복은 평범하지 않고 값비싸고 하나님의 명령대로 특별히 고안된 것이었습니다.  금으로 엮은 세마포 옷과보석을 새긴 흉패는 확실히 아름다웠습니다.  

 

 

그 옷들은, 내가 지혜의 영으로 충만케 한 자들에 의해 만들어졌다고, 하나님께서 말씀하셨습니다(3절).  아무도 자신의 옷을 디자인하지 않았기 때문에 누가 가장 정교하거나 비싼 옷을 가질 수 있는지 경쟁할 필요가 없었습니다.  성령께서 지시를 내리셨고 성령으로 충만한 사람들은 지시 받은 대로 옷을 만들어 순응했습니다.  

 

 

오늘날 하나님의 종들은 성령에 의해 설명된 대로 의의 옷들을 입어야 합니다. 오직 성령으로 충만한 하나님의 사람들만이 지시받은 대로 순응할 것입니다. “그들의 지을 옷은 이러하니 곧 흉패와 에봇과 겉옷과 반포 속옷과 관과 띠라” (4절). 이 제사장들이 성별될 때 의복은 출애굽기 29:5-6에 주어진 순서대로 입었습니다.  수놓은 세마포 겉옷은 제사장이 위임식 때 몸을 씻은 후 맨 처음 입는 옷이었습니다 (레 8:7). 그것은 가장 안쪽에 있는 옷이었습니다.  에봇, 띠, 흉패, 겉옷, 관은 모두 제사장의 봉사를 위한 장식물 또는 부속품이었습니다.  "Coat"라는 단어는 아마도 "가리거나 숨기다"를 의미하는 동사에서 유래했을 것입니다.  이와 같이 제사장은 그의 의복으로 말미암아 그의 거룩한 직분에 적합하였습니다.  이것들은 그가 자신 안에 가지고 있지 않은 영광과 아름다움으로 그를 덮으면서 그분의 인격을 위엄있게 했습니다.  

 

 

물론 제사장들은 참 대제사장이신 그리스도의 모형과 그림일 뿐이며 세마포 옷도 의의 그림입니다(계 19:8). 예수님은 출생과 행실에 있어서 참으로 의로우셨습니다. 빌라도는 “나는 그에게서 죄를 찾지 못하였노라” (요 19:6)고 말했습니다.  빌라도의 아내는 그분을 "그 의인"(마 27:19)이라고 말했습니다.  스데반은 그분을 "의인"이라고 불렀습니다(행 7:52).  베드로는 그분이 "죄를 짓지 아니하셨다"(벧전 2:22)고 말했고, 요한은 "그에게는 죄가 없다"(요일 3:5)고 말했습니다.  주 예수님에 관한 진술은 히브리서 7장 26절에 요약되어 있습니다. 거기에서 그분은 "거룩하고 악이 없고 더러움이 없고 죄인에게서 떠나 계시다"고 합니다.  

 

 

오늘날 하나님의 종은 자신이 섬기는 사람들에 대해 "답변해야"(히 13:17) 하는 "왕 같은 제사장"(벧전 2:9)의 일부로서 먼저 하나님이 마련하신 의의 옷을 입어야 합니다(롬 3:22).  이것은 그의 거듭남에서 일어납니다.  행동에 있어서 그는 또한 "책망할 것이 없고"(딤전 3:2), "구별되어야"(고후 6:17) 합니다. 그리고 주님께서 사용하실 "귀히 쓰는 그릇"(딤후 2:21)이 되기 위해 "자신을 깨끗하게" 하십시오.  교회는 사역에 반드시 더 많은 사람이 필요하지는 않지만 사역에 더 많은 "하나님의 사람"이 필요합니다.  "너보다 더 거룩한" 사람이 아니라 "거룩한" 사람입니다.  옛날에는 "하나님의 거룩한 사람들이 성령의 감동하심을 따라 말했고"(벧후 1:21), 많은 일이 일어났습니다.  오늘날 의로 옷 입은 사람은 이와 같을 것입니다.  

 

 

“에봇받침 겉옷”(출 29:5)은 그 다음이었습니다.  성경에서 "옷"이라는 단어가 사용된 것은 이번이 처음입니다.  다른 곳에서는 왕과 왕자들이 입는 옷을 가리킵니다.  그러나 이것은 제사장의 직분에 군왕의 품성을 부여하는 특별한 위엄을 지닌 의복이었습니다. 우리가 "왕 같은 제사장들"(벧전 2:9)이라고 불리는 것은 당연합니다. 

 

 

그것이 만들어진 재료에 대해서는 아무 말도 하지 않습니다.  우리는 그것이 파란색이었다는 것만 알고 있습니다(출 28:31).  자신의 부르심이 위로부터 온 것임을 아는 사람은 "이생의 일에 얽매이지 아니"할 것입니다(딤후 2:4).  세상에 선하지 않은 그는 하늘에 속한 마음을 가지지 않을 것입니다. 이것은 단순히 그의 소명을 매우 고귀하고 위대하게 만들어 “바로의 딸의 아들이라 칭함받기를 거절한” 모세처럼 그는 “오히려 하나님의 백성과 함께 고난 받기를 죄악의 낙을 누리는 것보다 더 좋아할 것”입니다. "그리스도를 위하여 받는 수모를 애굽에 있는 모든 보화보다 더 큰 재물로 여겼으니 이는 상 주실 것을 바라봄이라”(히 11:24-26).  

 

 

이 겉옷은 윗부분에 구멍이 있고 그 구멍에는 찢어지지 않게 꼰 끈이 있었습니다(출 28:32).  그 옷 가장자리로 돌아가며 청색 자색 홍색 석류가 있고 그 사이로 돌아가며 금 방울이 있습니다(출 28:33).  석류는 특히 성지와 관련이 있습니다.  정탐꾼들은 석류를 가지고 와서(민13:23) 그 땅이 비옥하다는 증거로 삼았습니다.  그들은 세상의 그림인 애굽의 열매가 아니었습니다.  그곳의 '과일'은 참외, 오이, 부추, 양파, 마늘이었는데 모두 땅 가까이에서 자랍니다.  석류는 언제나 풍요로움을 상징하는 그림이었습니다. 하나님은 모든 피조물이 열매를 맺기를 기대하십니다.  주 예수님은 잎사귀만 있고 열매가 없는 무화과나무를 보시고 그것을 저주하셨습니다. 그분은 제자들에게 “너희가 나를 택한 것이 아니요 내가 너희를 택하여 세웠나니 이는 너희로 가서 열매를 맺게 하고 너희 열매가 항상 있게 하려 함이라”(요 15:16)고 말씀하셨습니다.  일관성 있게 이 열매는 성령의 열매인 사랑과 희락과 화평(갈 5:22)과 영혼의 열매(롬 1:13)를 포함해야 합니다.  

 

 

옷자락에도 방울이 달렸습니다.  "그가 여호와 앞에서 성소에 들어갈 때와 나올 때에 그의 소리가 들리리니 그리하면 그가 죽지 아니하리라"(출 28:35). 이 종에 대해서는 다른 말이 없습니다.  그 목적과 의미에 대해 많은 추측이 이루어졌습니다.  한 가지는 분명해 보입니다.  제사장들은 계속 움직여야 했습니다.  그들은 앉거나 서있을 수 없었습니다.  주인은 종들에게 므나를 주면서 “내가 올 때까지 장사하라”(눅 19:13)고 말했습니다.  므나를 쓰지 아니하고 숨긴 종은 “악한 종”이라 불리어 죽임을 당하였습니다(22-27절). 

 

 

다음 옷은 에봇 자체였습니다.  출애굽기 28:6-14에 설명된 대로 짧은 겉옷이었습니다. 에봇은 두 덩이로 되어 앞 뒤가 두 견대와 띠로 연결되었고 어깨 끈에는 이스라엘 열두 지파의 이름이 새겨진 호마노 두 개가 금으로 박혀 있었습니다.  "아론이 여호와 앞에서 그들의 이름을 그의 두 어깨에 메워서 기념이 되게 할 것이요"(12b절).  이는 세마포에 철사를 엮은 것 같이 순금의 가는 띠를 세마포에 엮었기 때문에(39:3) 독특한 옷이었습니다.  같은 재료로 만든 "진기한 띠" 또는 허리띠가 제사장에게 에봇을 묶었습니다(4-5절).  

 

 

성경 전체에서 "어깨"는 힘을 나타냅니다. 대제사장의 어깨에는 이스라엘 자손들의 이름들이 있었습니다.  모세와 아론은 확실히 여행 중에 이스라엘 자손을 낳았습니다.  출애굽기 32장 30-32절에서 모세의 중보가 없었다면 하나님은 분명히 그들을 멸망시키셨을 것입니다(2절). 아마도 소수의 교회들이나 기독교인들은 목사가 하나님 앞에서 교회를 위해 얼마나 자주 중보했는지(intervened) 깨닫지 못할 것입니다. 사도 바울은 그 위에 있었던 교회들의 섬김에 관해 말했습니다(고전 11:28). 하나님의 종들은 "강하고 담대하라"(수 1:6; 딤후 2:1 참조)는 훈계를 받는 것은 당연합니다.  목회는 길가에 늘어선 사상자 명단에서 알 수 있듯이 약하고 마음이 약한 자들을 위한 곳이 아닙니다.  목사에 관해 헐리우드와 TV에 의해 만들어진 비극적인 풍자만화(caricature)는 노 숙녀들과 차를 홀짝이는 시끄럽고 나약한 남자로서 거의 신성모독적입니다.  또는 육신의 정욕을 따르는 나약한 자입니다.  아닙니다, 목사는 사탄과 죄의 세력과 전쟁을 벌이는 군인으로서 금줄로 대표되는 하나님의 신성한 능력이 그의 삶에 엮여 있는 것을 필요로 합니다.

 

 

 

흉패(the breastplate):

 

 

출애굽기 28:15-29에 묘사된 것처럼 아마도 제사장의 복장에서 가장 아름답고 화려한 부분은 흉패였을 것입니다.  이것은 에봇에서와 같이 금실로 엮은 화려한 베실로 만든 한 뼘(9인치) 정방형 턱받이였습니다(14-16절).  그것은 신비한 우림과 둠밈을 넣은 주머니를 만들기 위해 두 배로 되었습니다(30절).  흉패에는 보석이 네 줄로 박혀 있었는데 각 줄에 세 개씩 이스라엘 자손의 이름이 하나씩 새겨져 있었습니다.  이 흉패는 에봇의 멜빵에 금사슬로 매어 달았습니다.  하나님의 말씀에서 가장 엄숙하고 아름다운 진술 중 하나는 이 흉패와 사역에서의 그 위치에 대해 말합니다:  

 

 

“아론이 성소에 들어갈 때에는 이스라엘 아들들의 이름을 기록한 이 판결 흉패를 가슴에 붙여 여호와 앞에 영원한 기념을 삼을 것이니라. 너는 우림과 둠밈을 판결 흉패 안에 넣어 아론이 여호와 앞에 들어갈 때에 그것들을 그의 가슴 위에 붙이게 하라 아론은 여호와 앞에서 이스라엘 자손의 흉패를 항상 그의 가슴에 붙일지니라.”

 

 

이상하게 들릴지 모르지만 우림과 둠밈이 무엇인지, 어떻게 사용되었는지 알려주는 언급은 전혀 없습니다.  그 말의 의미는 많은 사람들이 "빛과 완전함"으로 받아들입니다.  그들이 어떻게 사용되었는지에 대해 많은 추측이 이루어졌습니다.  요세푸스와 다른 초기 작가들은 그들에 대한 정확한 정보를 제공하지 않았습니다.  어떤 면에서 이것들은 하나님의 뜻을 찾는 데 사용되었습니다.  하나님께서는 여호수아가 “우림의 심판 후에 여호와 앞에서 그를 위하여 의논할 제사장 엘르아살 앞에 서리니 그들이 그의 말씀대로 나가고 그의 말씀대로 들어올 것이니라” (민 27:21)고 말씀하셨습니다.  백성에 대한 하나님의 뜻을 분별하고 그분이 원하시는 방식으로 그들을 인도하는 것은 중대하고 두려운 일이었지만 제사장은 그 일을 할 준비가 되어 있었습니다.  하나님께서 오늘날 그분의 백성을 다스리는 자들에 대해 말씀하시는 것은 이상한 일이 아닙니다(히 13:7, 17). 사람들은 하나님께서 임명하신 지도자들을 따라야 합니다.  모든 양에게는 목자가 필요합니다.  하나님의 목자들은 하나님께 조언을 구하고 각각의 결정에 대해 영원히 응답할 준비가 되어 있어야 합니다.  목회자는 그를 인도하기 위해 내주하시는 성령으로 완전히 무장되어 있습니다.

 

 

흉패의 나머지 부분은 올바른 지도력을 제어하는 역할을 했습니다.  아론은 “이스라엘 자손의 이름을… 가슴에… 여호와 앞에서 항상…"  이것은 확실히 사람들에 대한 사랑을 암시하고 또한 그들이 주님 앞에 서게 될 것임을 보증합니다. 하나님의 백성들이 그런 목회자의 마음에 있을 때 그의 설교를 듣고 그의 인도를 따를 것입니다.  교회에 있는 대부분의 사람들은 목회자의 사랑 때문에 굶어 죽습니다.  그가 그들을 사랑하고 그들이 그것을 안다면 그는 그가 원하는 만큼 강하고 직설적으로 설교할 수 있고 그들은 기분 상하지 않을 것입니다.  사람들은 이것을 하기 위해 그의 마음에 있어야 합니다.  그런 다음 그들은 주님 앞에서 계속해서 운반되어야 합니다.  

 

 

그런 다음 "공교한[아름답게 짠] 에봇 띠를 그에게 띠우라"(출 29:5)는 지시가 주어집니다.  이것은 오늘날의 일반적인 의미의 띠가 아니었습니다.  흉패를 제사장에게 매는 것은 단순히 아름답게 짠 허리띠였습니다.  제사장은 날마다 여호와 앞 분향단에 들어가지만 항상 백성을 마음에 품고 있었습니다.  목사의 사역은 만일 교인들이 지속적으로 그의 마음에 결속되어 있다면 더욱 달콤하고 더욱 성공적일 것입니다.

 

 

 

 

관(the miter):

 

 

"그의 머리에 관(miter)을 씌우고 그 관 위에 거룩한 면류관을 씌우되"(출 29:6).  "관"은 "구르거나 감다"를 의미하는 히브리어 단어에서 유래되었습니다.  이것은 오늘날 로마 카톨릭 사제들이 쓰는 주교관이 아니라 터번이나 티아라와 같은 것입니다.  이 관에 고정된 금판에는 "여호와께 성결"이라고 새겨져 있었습니다(출 39:30-31).  출애굽기 29장 6절에서는 그것을 "거룩한 면류관(crown)"이라고 합니다.  

 

 

머리를 가리는 행위는 위대하고 영광스러운 진리를 드러냅니다.  사무엘하 15장에는 "압살롬이 이스라엘 사람들의 마음을 도적질하였더라"(6절).  압살롬은 반역 행위로 반란을 일으켜 헤브론에서 하나님의 백성을 다스릴 것이라고 선언했습니다.  다윗은 예루살렘에서 그 소문을 듣고 무서워 도망쳤습니다.  그런 다음 다윗은 하나님께서 그에게 무엇을 원하시는지 알고자 했습니다.  “하나님의 궤가 예루살렘으로 옮겨지매 다윗이 감람산 오르막길로 올라가서 울며 올라가며 머리를 가리우고 맨발로 가니 그와 함께 한 모든 백성이 각기 자기의 몸을 가리고 울며 올라가니라”(30절). 예레미야 14장 3절은 말합니다: “….그들은 부끄럽고 근심하여 그들의 머리를 가리며.” 이들과 다른 참조에서 이 머리 덮개는 겸손과 복종의 표시였으며,​​ 신약성경에 요약되어 있습니다: "그러므로 하나님의 능하신 손 아래서 겸손하라 때가 되면 너희를 높이시리라"(벧전 5:6).  제사장들은 하나님을 경외하는 마음이 커서 스스로 겸비하여 머리를 가리며 복종함을 나타냈습니다.  다윗은 맨발로 올라갔고, 자신이 거룩한 땅에서 하나님 앞에 나아가는 느낌을 받았다고 암시했습니다.  

 

 

오늘날 하나님의 종들이 하나님께 쓰임받기 위해서는 하나님의 종이라는 생각만으로도 하나님 앞에서 마음에서 우러나오는 겸손이 필요합니다.  종종 구약에서 왕과 다른 사람들은 하나님 앞에서 겸손의 표시로 옷을 찢고 머리에 재를 부었습니다.  오늘날 하나님의 사람들도 종종 같은 일을 하고 싶어 상하고 통회하는 마음으로 얼굴을 땅에 대고 엎드려 마음으로 하나님 앞에 엎드립니다.  설교자나 사역이 아무리 훌륭해도 사람은 “스스로 작게 여겨”(삼상 15:17)야 합니다.  이 왕관을 쓴 목회자는 하나님을 위한 그의 영향력이 널리 퍼지는 것을 보게 될 것입니다.  하나님은 거만하고 교만한 영을 미워하십니다.  아무도 하나님께 순복하지 않고는 하나님의 위업(강력한 공적)을 보지 못할 것입니다.  

 

 

제사장 앞과 그 위에 있는 "여호와께 성결"(출 28:36)이라는 금패는 "내가 거룩하니 너희도 거룩할지어다"(레 11:44)라는 하나님의 요구를 상기시켰음에 틀림없습니다.  하나님의 종은 거룩함으로 관을 써야 합니다.  그 용어가 아무리 오용되더라도 인간은 "거룩함의 아름다움으로 여호와께 경배"(시 29:2)해야 합니다.

 

 

 

 

제사장의 봉헌:

 

 

제사장들이 부르심을 받고 옷을 입힌 후에 그들은 거룩하게 되어야 했습니다: “너는 무릇 마음에 지혜 있는 모든 자 곧 내가 지혜로운 영으로 채운 자들에게 말하여 아론의 옷을 지어 그를 거룩하게 하여 내게 제사장 직분을 행하게 하라”(출 28:3). 히브리어 코데쉬는 "구별하다"를 의미합니다. 이것은 종종 "거룩하게 하다"로 번역됩니다. 대다수 사람들은 손님이 오셨을 때나 특별한 경우에만 사용되곤 하는 접시 세트를 갖고 있습니다. 제사장들은 하나님을 위한 이 봉사에만 사용되도록 잡일과 노동에서 분리되었습니다.  오늘날 우리는 사람들을 복음 사역에 "안수"합니다. 이것은 그들을 다른 사람들보다 더 거룩하게 만들지 않습니다.  그들은 아론처럼 하나님으로부터 이 사역에 부름을 받았기 때문에 구별되어야 합니다.  아론처럼 상징적으로 그들은 헌신하기 전에 "거룩한 옷"을 

입어야 합니다!

 

 

 

(백성들 앞에서 집합):

 

 

레위기 8장은 이 헌신에 대해 자세히 설명합니다.  첫째, 모든 백성이 보는 앞에서 행해졌습니다.  "너는 온 회중을 회막 문으로 모으라"(3절).  아무 것도 비밀리에 행해지지 않았습니다.  불가사의하거나 숨겨진 의식은 행해지지 않았습니다.  아무도 감히 친밀한 친구나 추종자 몇 명만 모아 자신을 제사장이라고 선언하지 않았습니다.  역사를 통틀어 얼마나 자주 이런 일이 있었는지, 그리고 변함없이 일부 컬트나 분열이 시작되었습니다(이단종파들이 생겼다는 말임). 하나님은 그렇게 일하시지 않습니다.  비극은 일부 사람들이 어리석게도 그러한 지도자들을 따르고 더 많은 난파선이 발생한다는 것입니다.

 

 

 

(제사장의 씻음):

 

 

그리고 나서 “모세가 아론과 그의 아들들을 데려다가 물로 씻겼습니다”(6절). 물두멍에서 볼 수 있듯이 물로 씻는 것은 매일의 더러움을 깨끗이 하는 것입니다.  요한일서 1장 9절을 적용한 것입니다.  이제 매일의 더러움에서 우리를 씻으시는 주 예수님은 모세에 상응하는 분입니다.  우리 그리스도인의 삶은 걷는 것입니다. 구원받은 후에 죄를 지으면 발이 더럽혀집니다.  베드로가 그리스도께서 그의 발을 씻겨주실 것에 대해 항의했을 때, 예수님은 "내가 너를 씻지 아니하면 네가 나와 ​​상관이 없느니라" (요 13:8)고 말씀하셨습니다.  앞서 언급한 바와 같이 그 의미는 "너는 내가 하는 일에 나와 함께 참여하지 않을 것이다" 입니다.  제사장들이 하나님께 사용되기 위해서는 매일의 더러운 것으로부터 깨끗해져야 했습니다.  최근에 나는 비행기에서 한 스튜어디스가 승객에게 인내심을 잃고 다소 무례하게 행동하는 것을 보았습니다.  그녀는 대부분의 여행 동안 분노로 끓고 있었습니다.  비행기가 내리기 직전에 스튜어디스가 와서 승객에게 사과했습니다.  그녀는 자신을 낮추었지만 내 눈에는 자신을 높였습니다.

 

 

때때로 기독교인들은 그들이 잘못했을 때 사과하지 않습니다.  많은 사람들이 주님께 구체적인 죄를 거의 고백하지 않습니다.  그러나 하나님께 사용되기 위해서는 그분의 종들이 반드시 용서를 구해야 합니다!

 

 

 

(제사장들에게 옷 입히기):

 

 

그 때에 제사장들은 영화롭고 아름다운 옷을 입었습니다.  먼저 대제사장 아론이 기름부음을 받았습니다.  이것은 제물을 죽이고 피를 바르기 전에 행해진 것입니다(레 8:12). 여기서 아론은, 피를 바를 필요가 없는 죄 없는 분으로서 우리의 대제사장이신 그리스도를 유일하게 대표합니다.  주 예수에 대하여 "하나님이 성령을 한량없이 주시느니라"(요 3:34)고 말씀하셨습니다.  그리고 또 그에 대하여 "네 하나님이 즐거움의 기름을 네게 부어 네 동류보다 승하게 하셨느니라"(히 1:9)고 말씀하셨습니다.

 

 

 

(그 피를 바르기):

 

 

이제 매우 엄숙하고 성스러운 순간이 옵니다(레 8:14-26).  황소를 제물로 바치고 피를 바릅니다.  먼저 피를 제단에 뿌렸습니다.  이것은 갈보리에서 주 예수께서 단번에 이루셨고 구원은 단번에 영원히 보장됩니다.  그리고 나서 모세는 위임식 숫양을 가져왔습니다(22절).  아론과 그의 아들들은 숫양의 머리에 손을 얹고 이것을 자기들의 제물로 삼았습니다(22절).  "그가 그것을 죽이매 모세가 그 피를 취하여 아론의 오른쪽 귓부리와 오른손 엄지가락과 오른발 엄지발가락에 발랐더라"(23절).  피를 개인적으로 바르는 것은, 그가 들은 것을 귀에, 그가 행한 것을 손에, 그가 가는 곳을 위하여 발가락에 바르는 것이었습니다.  하나님의 종의 사역의 모든 부분에는 적용된 피가 필요합니다. 그리하여 그들은 희생과 그 죽음에 매우 개인적으로 동일시하게 되었습니다. 오늘날 하나님의 종들은 구원뿐 아니라 섬김을 위한 그리스도의 죽음과 매우 개인적으로 동일시되어야 합니다. 왜냐하면 "한 알의 밀이 땅에 떨어져 죽지 아니하면 한 알 그대로 있고 죽으면 많은 열매를 맺느니라"(요 12:24). 예 그렇습니다, 사람은 죄와 자아에 대해 죽지 않으면 홀로 남게 됩니다. 칭찬과 화려함이 그를 부풀게 해서는 안 되며, 고난과 수치가 그를 꺾어서도 안 됩니다. 그는 영혼의 깊은  곳에서 “내가 그리스도와 함께 십자가에 못 박혔나니”(갈 2:20)라고 말해야 합니다.  

 

 

이 시점에서 제사장에 의해 얼마나 아름다운 그림이 연출되었는지!  성경은 이렇게 선언합니다: “그 전부를 아론의 손과 그의 아들들의 손에 두어 여호와 앞에 흔들어 요제를 삼게 하고” (레 8:27). 제사장의 손은 숫양의 일부와 무교병으로 가득 찼습니다.  그런 다음 이것은 주님 앞에서 공중에서 이리저리 흔들렸습니다.  이제 "모세가 가슴을 가져다가 여호와 앞에 흔들어 요제를 삼고"(29절).  그 밖의 의미가 무엇이든, 제사장이 희생물에 손을 얹고 자신을 희생물과 동일시하면서 이제 그는 희생물을 여호와 앞에 흔들어 하나님께 바치는 것으로 보입니다.  이렇게 함으로써 그는 자신을 주님께 드리는 것입니다.

 

 

 

(기름부음):

 

 

이제 "기름"(30절)으로 제사장들에게 위대하고 기쁜 기름 부음이 옵니다.  이 기름은 거룩하고 감미로운 것이었습니다(출 30:31).  그것을 복제하려는 것은 죽음을 의미했습니다(33절).  

 

 

너무 많은 사람들이 다양한 비성경적인 방법으로 성령의 기름 부으심을 복제하려고 합니다.  그들의 노력이 분열과 불화를 일으키고 종종 궁극적인 패배와 환멸로 이끄는 것은 놀라운 일이 아닙니다. 이는 오늘날 성령과 성령의 은사를 잘못된 방식으로 강조하는 많은 일에서 목격됩니다.  

 

 

그것이 "낯선 사람위에"(33절) 놓여지지 않았다는 것을 주목하십시오.  "누구든지 그리스도의 영이 없으면 그리스도의 사람이 아니니라"(롬 8:9). 하나님은 분명히 누구에게도 성령을 주시지 않고 예수 그리스도를 개인의 구세주로 영접한 사람들에게만 주십니다.  오늘날 너무나 많은 사람들이 거듭남에 대한 지식도 없이 "성령의 기름부음"을 주장하려고 합니다. 그래서는 안됩니다. 

 

 

성별의 절정은 하나님께서 "너는 아론과 그의 아들들에게 기름을 부어 그들을 거룩하게 하여 그들로 내게 제사장 직분을 행하게 하라.”고 말씀하실 때 옵니다. “너는 이스라엘 자손에게 말하여 이르기를 이것은 너희 대대로 내게 거룩한 관유니라"(출 30:30-31). 이제 제사장들은 하나님의 사역에 완전히 공급되고 구별되었습니다.  

 

 

오늘날 이것과 유사한 것이 있습니다. 하나님의 성령에 대한 의식적이고 지속적인 의존 없이는 아무도 하나님의 일을 수행할 수 없습니다. 여러 시대에 걸쳐 많은 사람들이 하나의 진리의 순간에 도달했는데, 그들은 그들을 통해 역사하시는 성령에 관해 확실한 결정과 깊은 헌신과 심사숙고한 의존에 도달했습니다.  결정과 깊은 헌신을 하게 된 진리의 순간에 이르렀습니다. 그것은 웨슬리나 피니의 경우와 같이 매우 절정에 이르렀을 수도 있습니다.

 

 

그것은 액체 같은 사랑이 그에게 부어진 것처럼 느꼈던 무디(Moody)의 경험이었을 수도 있습니다.  그것은 매순간 깨닫고 성령께 복종하며 하나님의 설교자를 통해 역사하시는 하나님의 비범한 능력 안에서만 보여질 수 있습니다; 그러나, 성령의 능력의 증거가 없다면 사역은 무익하고 무거운 짐이 될 것입니다. 

 

 

그리스도께서는 이사야 61:1-2을 인용하여 말씀셨습니다: "주의 성령이 내게 임하셨으니 이는 가난한 자에게 복음을 전하게 하시려고 내게 기름을 부으시고 그가 나를 보내사 마음이 상한 자를 고치며 포로된 자에게 자유를, 눈먼 자에게 다시 보게 함을 전파하며 눌린 자를 자유케 하고”(눅 4:18). 하나님의 사람들, 그리고, 특별히 그분의 설교자들은 그들의 사역 위에 이러한 성령의 의식적인 확신을 가져야만 합니다. 한 사람의 사역은 그것(성령)이 없이는 부족하고 낭비될 것입니다. 주 예수님은 제자들을 위로하셨습니다: "보라 내가 내 아버지의 약속하신 것을 너희들 위에 보내리니 너희가 위로부터 능력으로 입히울 때까지 너희는 예루살렘 성에 유하라" (눅 24:49). 

 

 

성령과 그분의 임재와 능력이 그들의 사역에 없었다면 그들은 무력했을 것입니다. 이 땅에서 하나님의 아들의 마지막 말씀은 다음과 같습니다. "오직 성령이 너희에게 임하시면 너희가 권능을 받고 ...내 증인이 되리라"(행 1:8). 오늘날 모든 그리스도인이 성령을 소유하고 있지만 성령이 모든 그리스도인을 소유하지는 않습니다!(해석주의). 성령을 갖는 것과 성령이 당신, 자물쇠, 개머리판, 통을 갖는 것은 전혀 다른 일입니다.  

 

 

많은 사람들이 악귀 들림을 의식하고 있습니다. 종종 누군가 홀린 듯한 이상하고 야성적인 눈을 가진 것으로 보입니다.  그런 것을 보는 것은 굉장합니다. 우리에게 필요한 것, 우리가 가져야 할 것은 하나님의 성령에 의해 확실히, 공개적으로 소유된 설교자들입니다!  그것은 거칠고 이상하고 무모한 사역이 아니라 "그[성령]가 나[그리스도]를 영화롭게 할 것" (요 16:14)이기 때문에 그리스도가 탁월한 사역을 하는 따뜻하고 매력적이며 놀라운 사역으로 귀결될 것입니다.  

 

 

어떻게 이런 일이 발생합니까?  분명히 그것은 무력하고 패배한 수많은 안수 받은 사람들이 증명할 수 있는 것처럼 사람의 손에 의한 안수에 의한 것이 아닙니다.  요한복음 7:37-39은 몇 가지 실질적인 단서를 제공합니다. 

 

 

“명절의 마지막 날, 큰 날에 예수께서 서서 외쳐 이르시되, 누구든지 목마르거든 내게로 와서 마시라.  나를 믿는 자는 성경에 이름과 같이 그 배에서 생수의 강이 흘러나리라 하시니 이는 그를 믿는 자들이 받을 성령을 가리켜 말씀하신 것이라 (예수께서 아직 영광을 받지 못하신 고로 성령이 아직 저희에게 계시지 아니하시더라).” 

 

 

먼저 목마름이 옵니다…..누구든지 목마르거든.  명예, 재산, 재미, 친구들, 육신과 같은 천 가지 것들이 하나님의 종들의 목마름을 없앨 수 있습니다.  "스스로 분발하여 주를 붙잡는 자가 없도다"(사 64:7)라고 오늘날 너무 자주 말할 수 있는 것은 재앙입니다. 목사님, 당신의 마음이 더 이상 "하나님을 갈망"하지 않을 때까지 목마름이 해소된 지 오래 되었습니까?  몸을 휘저으십시오.  당신 안에 있는 하나님의 은사를 불태우십시오! 그런 다음 "그를 내게로 오게 하라"(요 7:37).  약간의 "지연"이 필요할 수 있습니다.  하나님과 홀로 있으십시오.  그의 모든 계획과 실패를 가진 야곱조차도 그가 홀로 하나님과 씨름했을 때 하나님과 함께 한 왕자(prince)인 이스라엘로 변화되었습니다. 당신이 하나님 앞에서 고민하고 죄를 자백하고 겸손과 순종으로 머리를 가리고 마음의 부흥을 위해 하나님께 부르짖은 지 얼마나 되었습니까?  성령에 의해 소유된 이것; 이러한 신선한 기름부음을 위해 그것을 지금 하십시오.  

 

 

그 주님께서 말씀하셨습니다. 취하라, “마시라.” 당신 자신을 위해 믿음으로 이것을 주장하십시오. 하나님은 "주의 뜻이 무엇인지 분별하면서... 성령으로 충만함을 받으라"(엡 5:17-18)고 말씀하십니다. 그러자 거짓말을 못하시는 하나님께서는 “그의 뜻대로 무엇을 구하면 우리의 구한 그것을 얻은 줄을 아느니라”(요일 5:14-15)고 약속하셨습니다. 당신은 이 충만함, 이 통제, 이것이 믿음으로 소유되었다고 주장하시겠습니까?  당신은 잃어버린 사람에게 "누구든지 주의 이름을 부르는 자는 구원을 얻으리라"(롬 10:13)는 하나님을 믿으라고 말합니다. 당신은, “너희가 악한 자라도 좋은 것을 자식에게 줄줄 알거든 하물며 너희 천부께서 구하는 자에게 성령을 주시지 않겠느냐" 는 하나님을 믿지 않겠습니까?(눅 11:13).  우리가 성령님을 더 많이 얻는 것이 아니라 실제로 그분이 우리를 더 많이 얻으십니다.  

 

 

바로 지금 신뢰하고 맛보십시오.  “너의 배 속에서부터 생수의 강들이 흘러나오리라… 이것은 성령을 가리켜 한 말이라”(요 7:38-39). 오, 나이아가라 폭포가 당신을 통해, 건조하고 먼지 투성이의 배수된 세상으로 흐르는 것을 보는 기쁨이여!  그것은 외롭고 힘없는 노동으로부터 사랑스럽고 강력한 사역으로 우리의 사역을 변화시킵니다. 하나님께 영광을 돌립니다. 왜냐하면 우리가 예수님을 볼 때 모든 것이 가치가 있을 것이기 때문입니다!

 

(In English) Teaching from the Tabernacle by C. Sumner Wemp:

 

 

Contents:

 

Forward

 

Preface

 

1. The Teaching of the Tabernacle

2. The Decision at the Door

3. The Acceptance at the Altar

4. The Washing at the Water

5. The Sustenance of the Shewbread

6. The Intercession at the Incense

7. The Light of the Lampstand

8. The View at the Veil

9. The Meeting at the Mercy Seat

10. The Covering of the Cloud

11. The Place of the Priests

 

 

Forward: 

 

There are many books about the tabernacle in the wilder- ness. A number of outstanding theologians have penned profound treatments of this important part of Scripture. However, this one is different This book is written for the everyday Christian in the marketplace. It was not written to challenge the intellectual prowess of great Bible teachers and preachers. Rather, it was written to inspire and bless the hearts of average Christians who, from the pew, would like to take a walk through this exciting edifice.

 

This book is much like C. Sumner Wemp himself. Dr. Wemp long ago dedicated his life to the blessing and helping of people. The students at Liberty Baptist College, Thomas Road Bible Institute, and Liberty Baptist Theological Seminary know what I am talking about. He is vice-president of our college and the spiritual life director for each of our schools. His ministry in chapel, counseling hundreds of young people each year, and the overall involvement of his life in the affairs of others is proof positive of his love for people.

 

People with little Bible education will be able to read it with great blessings. Sunday school students will gain much from this clear presentation of the truths of the tabernacle. Beyond that, it is an informative book for pastors, teachers, and Christian workers to study. It is well outlined as an aid for good preaching. This book is in the language of the people; it is easily understandable. Sumner is not attempting to "feed giraffes" but is heeding the Lord's admonition to "feed my sheep."

 

I had long hoped that someone capable of this kind of book would take the time to write it and make it available to the Christian public. May God use this book to the blessing of many Christians and to the salvation of many precious souls.

: JERRY FALWELL

 

 

 

 

Preface: 

 

Have you ever heard a series of sermons preached on the tabernacle? If you're a pastor, have you ever preached on each article of the tabernacle? Usually I find only 1 or 2 percent of a congregation has ever heard such a series of sermons from the pulpit!.

 

Why is this? Anyone who has made a careful study of the tabernacle will tell you it is one of the most interesting and instructional studies one can ever make. After spending a week in the Dallas Theological Seminary Library reading every book there on the tabernacle and every commentary on Exodus, I believe I found why it is preached so seldom. Books have not been written to make the material really preachable. There just are no sermon outlines available. The fact of the matter is, it is not easy to preach. I found it difficult until I really worked at outlining and sermonizing the material.

 

A second fact struck me, which is how fanciful some writers are in spiritualizing all the articles and going into such minute detailed explanation of every knop and bowl. The great debate concerning how many boards there were and precisely how the coverings were placed does not touch the significant truths to be expounded.

 

I have tried to make the material preachable and teachable. Also, I have tried to make it practical. The important thing is not to inform people with truth but to transform them with great truth. The tabernacle is filled with transforming truth. By God's grace I have tried to present these transforming truths simply and scripturally. May the dear Lord use these messages to the glory of His own dear Son.

 

* The tabernacle Lay-out : 

  

1. The Teaching of the Tabernacle:

 

Imagine a fifteen-by-forty-five-foot house, constructed of three tons of gold, five tons of silver, four tons of brass, and an assortment of jewels, fine wood, and fancy tapestries. This was the tabernacle, the portable house of worship built by a horde of escaped slaves. In the providence of God, the amazing project was financed by the farewell gifts to the children of Israel by their erstwhile captors, the Egyptians. Considering labor and the materials prescribed by God Himself, such a building could not be erected today for less than $10 million.

 

The unique structure and value of the tabernacle command our attention. Never before nor since has there been such a costly prefab structure, the epitome of simplicity to dismantle and to reassemble. According to the design of the Master Efficiency Expert, it could quickly be moved by 8,500 carriers when the cloud of His presence moved forward.

 

God devotes two chapters of His Word to the creation, but over forty chapters to the tabernacle. While He does not have to say something more than once for it to be true and important, His extra emphasis on the tabernacle marks it as vital to us. Hebrews 9:24 says the "holy places" of the tabernacle were figures of "heaven itself." This being true, the way a person approached the holy place in the tabernacle is the way a man comes to heaven! This is the central theme of this whole series of messages: "How to Get to Heaven."

 

Probably the greatest motivation for studying the tabernacle is that the New Testament cannot be fully understood apart from the truths it depicts. 

 

References to the offerings and sacrifices, the tabernacle and its furnishings, the priests and their service, cannot be comprehended without the background of the tabernacle. In it is contained almost every New Testament truth in type and picture, and each picture is worth a thousand words.

 

A quick tour of the building and grounds shows that this tabernacle, the dwelling place for God, had a fence around it which was five cubits, or seven and a half feet, high. (A cubit was 18 inches in length.) The fence, 75 feet wide by 150 feet long, had a gate or door facing east. This outer court, as it was called, is a picture of our earthly walk and relation to God. Just beyond the gate, within the fence, was a huge brass altar where the animals were sacrificed and burned. It is a picture of Calvary where Christ was offered for our sins. Next in line in the court was a brass laver filled with water for the priests to wash their hands and feet before entering the tabernacle to minister. This laver speaks of the believer confessing his sins and being cleansed from daily defilement.

 

The cleansed priest could enter the tabernacle, the place of worship. A rather small building, fifteen feet wide, forty-five feet long, and fifteen feet high, it was covered with unattractive badger skins, but it was exquisite inside. Its door, of the same materials as the fence gate, pictures Christ as the door. The building was divided into two rooms: the first, fifteen by thirty feet, and the second, a fifteen-foot cube. The first room was called the holy place. The Christian's position in Christ in the heavenlies is the parallel to this room. It was the place of daily fellowship and worship of the priest with the Lord. In it were three pieces of furniture. On the north side stood the table of shewbread, the priest's food. On the south side stood the candlesticks or lampstands for light. Next to the veil that divided the two rooms stood the altar of incense, which is a picture of prayer ascending as a sweet smell to God. A very thick, beautiful veil closed off the last room. This veil represented the flesh or body of Christ which hid the glory of God from outward view and was torn in two at the death of Christ. This cube-sized final room was called the Holy of Holies, or holiest of all, and contained the Ark of the Covenant. Ark, of course, means chest. This chest contained the tables of stone or Ten Commandments. Aaron's rod that budded, and the pot of manna, as memorials. Above the Ark, between the two cherubim, was where God said He would dwell and meet with the high priest, Aaron. It is the picture of heaven itself, the dwelling place of God.

 

The tabernacle was portable. When the children of Israel moved, they carried the tabernacle with them, setting it up again when they camped. The people lived in tents according to tribes in specified areas surrounding the tabernacle. Exodus 24:18 to the end of the book gives details and descriptions for making the tabernacle and for its ministry. 

 

 

  

The Place of the Tabernacle:

 

The place where Moses received his instructions for the tabernacle was "in the mount" (Ex 24:18). Mount Sinai was reached in the third month after leaving Egypt. The meaning of Sinai is uncertain; perhaps it means "thorny," from the Hebrew word seneh, because of its wilderness character. Moses received two directives on Mount Sinai: the Torah and the tabernacle, Law and grace. The Law showed why man by himself cannot come to God, while the tabernacle showed the way which man can come to God. On this mount God pictured the way to heaven, while on Mount Calvary, Christ purchased the way to heaven.

 

Some who do not believe that Christian things should be sensational or spectacular should consider Mount Sinai and Mount Calvary. When the Law was given,

 

there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and became louder and louder, Moses spake, and God answered him by a voice (Ex. 19:16-19).

 

That was surely a spectacular scene, and it accomplished the purpose of attracting attention and fostering fear. On Mount Calvary when the Saviour died.

 

there was darkness over the whole land... and, behold, the veil in the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks were rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many (Mt 27:45-53).

 

Just what they did or accomplished we are not told, but it would be an understatement to simply say it was sensational. God's servants need to get on the mount with the Lord today in order to see some spectacular sights by which to attract people's attention and put the fear of God in their hearts.

 

"Moses was in the mount forty days and forty nights" with God (Ex 24:18). While there, he fasted, feasted, and faced God. He fasted, for "he did neither eat bread, nor drink water" (34:28). This was a time to deny the flesh and all its appetites. Then Moses feasted on God's word; he listened to God's voice, for "the LORD talked with Moses... and the LORD spake unto Moses face to face, as a man speaketh unto his friend" (33:9-11). How great to hear God's word from heaven and then to share it with others.

 

Finally, Moses "faced" the Lord, but he could only see God's back and live (33:23). After Moses saw some of the glory of God, "the skin of his face shone; and they were afraid to come nigh him" (34:30).

 

Moses was alone with God. To be shut up alone with God would transform any life. Jacob found that out; alone with God, he wrestled with Him until He blessed him. What a tragedy that we spend so few hours with God. No wonder we see so little of His glory and know so little about His good- ness.

 

How we preachers today need to get on the mountaintop with God, to receive a message from Him for His people, and then to deliver that message with all our hearts! 

 

 

 

The Plan of the Tabernacle:

 

The plan for getting the materials for the tabernacle is outlined in Exodus 25:1-7. "The LORD spake unto Moses" (v. 1). When God speaks, we had better listen, catching every word, getting all the details. 

 

 

(The people):

 

Moses was instructed, "Speak unto the children of Israel, that they bring me an offering" (Ex 25:2). Here is God's plan for God's work: God's people are to bring an offering. God did not say, "Have a rummage sale, a bazaar, a cake bake, a supper, or use some other modern contrivance to raise money." Above all, He did not say, "Go to the world outside and beg them for money to build My house." Building the house of worship was to be financed by the two million Israelite slaves who had been redeemed from the bondage of Egypt. If we who have been delivered from sin's slavery by God's power are not willing to give to build God's house, who should? 

 

 

(The procedure):

 

Every man was to give "willingly with his heart" (v. 2). God's desire has always been that man's devotion be not forced, but freely given from a willing heart. The response is always based on God's goodness to man. How tragic for the redeemed not to give willingly so that others might hear the Gospel and also come out of bondage! It has always been true that "every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver" (2 Co 9:7).The motives of the heart, on which God looks, make all the difference in His acceptance of our devotion.

 

Their offering was to be what they had in hand, from gold to goats' hair (Ex 25:3-7). What the Israelites had was by God's provision. God "had given the people favor in the sight of the Egyptians" so that the Egyptians gave them "articles of silver and articles of gold, and clothing" (Ex 12:35-36, NASB). All that we have today is by the grace of God, "for it is he that giveth thee power to get wealth" (Deu 8:18). When the Lord Jesus said, "Without me ye can do nothing" (Jn 15:5), He included getting our wealth, health, and all that we have. When God's people possess riches, it is because the Lord has need of them. He commands us to be good stewards.

 

In addition to the more costly gifts brought by the children of Israel were some humble offerings of goats' hair. Even the least prosperous person could have a part in giving. 

 

 

(The problem):

 

Moses soon faced a unique problem: "The people bring much more than enough for the service of the work, which the LORD commanded to make (Ex 36:5)." If only we had this same problem in God's work today. Was such generosity due to fresh memories of the heavy bondage they had been de- livered from? Did they give out of the depths of their love and gratitude? God help us not to leave our first love and forget what kind of persons we were before becoming Christ's.

 

"So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much" (vv. 6-7). Wouldn't such a restraint make a fine announcement for a Sunday morning church service? If only those who have been redeemed were good stewards today, there would be such abundant giving. We could build churches, schools, and mission projects for those who are crying out in need. Television's prime time could be bought and used to blanket the world with the Gospel. 

 

 

(The person):

 

It is significant that in Exodus 25:2, God said, "Bring me an offering." We need to be reminded that we give to the Lord, not to the church or denomination, or to pay the preacher. Giving should be an act of worship to God, out of willing hearts, because we have been redeemed at such a glorious price.

 

 

 

The Purpose of the Tabernacle:

 

The purpose of the tabernacle is defined in Exodus 25:8, "And let them make me a sanctuary; that I may dwell among them." It was to be a "sanctuary," a "place set apart" for God to dwell among them. For the first time, God was to have a house of worship. There had been altars such as Abraham had built, but no structure had been set apart for the worship of God. God had walked with Adam in the garden, had visited Abraham, and in the tabernacle would dwell with Israel. (In 2 Ch 7:16 we see Him dwelling in the Temple; in Col 2:9, in His Son; and in 1 Co 6:19-20, in the believe)

 

The tabernacle had to be a portable structure, for Israel had not as yet reached their home in the new land. They were pilgrims in a foreign land. Today, we also have a portable place of worship: "For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (2 Co 6:16). Like Israel, we also are not at "home" yet, but are "strangers and pilgrims" in a foreign land (1 Pe 2:11). May God feel at home in our bodies so that His glory may be seen in us!

 

Many believers would not think of desecrating the church building, but they will freely indulge in practices harmful to their own bodies, which are the temples of God, and think nothing of it. It is true that church buildings have been "set apart" for the worship of God and ought to be respected; but when we leave them, we do not leave the glory of God there in the sense that He abode in the tabernacle. We should be conscious of Christ in us (see Col 1:27) wherever we go.

 

"That I may dwell among them." What a purpose for the tabernacle! He did not come down to dwell among them because they were holy, but to make them holy. "And there I will meet with thee, and I will commune with thee from above the mercy seat" (Ex 25:22). God's specifications for the tabernacle tell how and on what basis man can meet with God and commune with Him, and how God and man can dwell together both here and in the hereafter. This plan shows the way to God. How can I get to heaven? How can a man stand in God's presence? The answer is shown in pic- ture form in the tabernacle. The finale is given in Revelation 21:3, "And I heard a great voice out of heaven saying, Be- hold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." 

 

 

 

The Pattern of the Tabernacle:

 

The tabernacle pattern was given next: "According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it" (Ex 25:9).

 

Hebrews 9:23-24 says,

 

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 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.

 

How can we come into God's presence? How can a sinner stand uncondemned before God? The tabernacle shows the way.

 

The answer is given in simple form in verse 23, when God tells us that this earthly tabernacle which was "the pattern of things in the heavens" was purified with the blood of "calves and goats" (v. 19) but "the heavenly things themselves with better sacrifices," even Christ's precious blood. The high priest went alone once every year into the holiest of all, into God's presence, which is the picture of heaven itself, but "not without blood" (Heb 9:7). The one absolute essential that we must have to stand before God is not our church membership, baptism, confirmation, or good works. It is the blood of Christ. We must come to God "not without blood," for "without shedding of blood is no remission" (v. 22). By faith, be sure you apply Christ's blood to your own heart and life so that God sees it as the atonement for your sins. In the Old Testament a lamb was offered to God in payment for sin. Christ suffered and died for our sins, and you can stand before God, completely washed from all sin, if you claim Christ and His sacrifice for yourself.

 

 

 

 

2. The Decision at the Door:

 

What is beyond that door? As a boy, I once almost joined a secret club. At the door to the initiating room, I heard screams and laughter beyond. I became frightened and re- treated. Afterward I often wondered what I had missed, but I could never make up my mind to go through that door and pay the price to find out.

Israelites approaching the tabernacle first saw the seven- and-a-half-foot fence around it. They knew the tabernacle was the place to make things right with God, to worship Him, and to personally offer a sacrifice and have their sins forgiven; but to do so, they had to enter the door.

The tabernacle was enclosed by a white linen fence, five cubits, or seven and one half feet, high. Details for making and hanging the fence are given in Exodus 27:9-19. The material was to be fine twined white linen. Instructions were given that the south and north sides were to be 150 feet long. The curtains were to be hung from silver rods attached by silver hooks to twenty pillars or posts set in brass sockets on the ground. The east and west curtains were to be seventy- five feet long and to be hung from ten pillars. Even the details for the east gate or door were given. On each side of the gate, fifteen-cubit curtains were to be hung from three pillars. The twenty-cubit-long gate was to be suspended from four pillars.

The "fine twined linen" tabernacle fence typified or pictured holiness or righteousness. God is surrounded by holiness;

 

; as we approach Him we are confronted with His holiness and made aware of our lack of holiness. When Isaiah "saw... the Lord... high and lifted up" in all His holiness (Is 6:1), he realized his own uncleanness and that of the people. He cried, "Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts" (v. 5). Any man approaching God must see the Lord's holiness and his own unworthiness. Only then will he recognize the need to enter the one door into God's presence.

 

 

Description of the Door:

What a magnificent gate awaited the Israelite's entrance! "And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four" (Ex 27:16). This beautiful gate into the tabernacle is of course a shadow of Christ, for He said of Himself, "I am the door: by me if any man enter in, he shall be saved" (Jn 10:9).

 

Colors in the Bible are always significant; even today they are quite symbolic and meaningful. This tabernacle door or gate was first of all described as blue, which speaks of Christ's heavenly character. Whatever one may think of Him, he must recognize that He is "God... manifest in the flesh" (1 Ti 3:16). It is not enough to say Jesus Christ was godly, or more godly than anyone else; He was very God of very God, as John 1:1, 3 makes clear: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him; and without him was not anything made that was made." Furthermore, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (v. 14). In becoming flesh, Christ became a man; but He was a perfect man, without sin. This necessitated the supernatural conception and virgin birth. Unlike any other man, Jesus had no sin nature or taint of sin. Truly God and truly man, He is the only "mediator between God and men" (1 Ti 2:5), thus becoming the door, the way to God. He said, "I am the way, the truth, and the life; no man cometh unto the Father, but by me" (Jn 14:6).

 

Purple was the second color used in making the door of the ah (Is lo. of tabernacle. Purple still speaks of royalty. The Lord Jesus is royalty. He is first of all King of the Jews and the rightful Heir to the throne of David. His lineage as traced in the Gospel of Matthew goes back to David himself. He was "made of the seed of David according to the flesh" (Ro 1:3). But the Jews declared, "We will not have this man to reign over us" (Lk 19:14). They asked for the judgment they got: "His blood be on us, and on our children" (Mt 27:25). Oh, the terrible price they have paid for their rejection and foolish request! We can easily look back and ask, "How could they refuse such a King, who could have done so much for them?" But He is also King of kings and Lord of lords today! He wants to be Lord of the lives of all believers; it is just as foolish to refuse to let Him be King of our lives today.

 

The scarlet color represents the sacrificial suffering of the Saviour and the shedding of His blood for our sins. From the first shedding of an animal's blood in the Garden of Eden for Adam's and Eve's transgression, the offering of Abel, the altar of Noah, the blood on the doorposts in Egypt, the scarlet rope of Rahab, the thousands of sacrifices of Solomon's Temple, down to the last drop of the blood of Christ, God wants us to know, "It is the blood that maketh an atonement for the soul" (Lev 17:11). It is not enough to talk about the Lord Jesus Christ as the great Teacher, though He was that. If He had not suffered for our sins, He would not be the Saviour. We needed a Saviour who was willing to take our place in punishment, not just a good example to follow. People had the Law and knew the right way to live, but they failed to live that way. God wants us to know that the door, the way into heaven, is by way of the One who shed His blood to pay our sin debt.

 

In the fourth color, the white of the fine twined linen, we see Christ's righteousness. The white linen fence kept man out, for it was a reminder that, compared to God's righteous- ness, "all our righteousnesses are as filthy rags" (Is 64:6), and that man is bankrupt. Now Christ has come with perfect righteousness which He offers freely to all who will receive Him. God tells us that His righteousness is "unto all and upon all them that believe" (Ro 3:22) and do not need to try to establish our own worth. If I deposited a million dollars in the bank to your account, you would be a millionaire with all the rights and privileges of a millionaire. God deposits the righteousness of the Lord Jesus Christ to our account with all His rights and privileges when we believe on Christ as our Saviour. This is why He is the door, the way to God! What a glorious Saviour! He not only takes away our sins by paying the penalty and punishment, but He provides us with His own goodness to get us into heaven. He suffered on the cross as though He actually had committed our sins Himself. Then He gives us His righteousness and we have the right to go to heaven, as though we actually had the righteousness our- selves. No wonder God calls this "so great salvation" (Heb 2:3).

 

 

Dimensions of the Door:

A look at the dimensions of the door reveals much. It was twenty cubits, or about thirty feet wide (Ex 27:16). The width of the door would surely give the assurance that it was wide enough to accommodate all who wanted to enter. Today we can witness with confidence: "And whosoever will, let him take of the water of life freely" (Rev 22:17). God is sovereign and has rightfully "chosen" some "before the foundation of the world" (Eph 1:4), but a right understanding of election will cause us to testify with the same fervor and passion as Paul and Peter, who wrote about election. Unfortunately some teach and preach the sovereignty so strongly that they seem to give the impression that they want to stop people from witnessing. Any teaching on God's sovereignty and election that takes away our love for the lost and hinders our everyday witnessing to them is certainly not in line with the teaching and practice of the apostles in the book of Acts, and should be reexamined. The gate is wide! Our invitations should be wide enough to allow any and all sinners to enter. "The Lord is not... willing that any should perish" (2 Pe 3:9). Stop speculating about the elect, and start preaching and witnessing "to every creature" (Mk 16:15), as the Scriptures command.

 

Now, there is an interesting comparison to be made between this gate and the door into the tabernacle building or tent in Exodus 26:36. Both were made of the same materials and coloring, for both represent Christ. One was twenty by five cubits, while the other was ten by ten cubits, which amounts to the same number of square feet. The outer door was wide and all were invited in, but the door into the tent, the place for worship and service, was narrow. Only the priests were allowed to enter. One door affords entrance into "life," and the other offers entrance into "life... more abundantly" (Jn 10:10). Too many have entered only the first door and offered the sacrifice for sins for salvation. They need to enter also into a life of offering the sacrifice of self for service.

 

 

Demands of the Door:

Hear the demands of the door. It said, "This is the way. Enter here!" No one dared climb over or crawl under. Jesus said that anyone who tries to enter heaven any other way than by the door is a "thief and a robber" (Jn 10:1). God warns us that "there is a way which seemeth right unto a man, but the end thereof are the ways of death" (Pr 14:12). All ways other than the Lord Jesus lead to eternal death and separation from God. Some say the way to God is to live a good life, do the best you can, join a church, and be baptized or confirmed, but all these ways lead to death. A very foolish conclusion is that "we are all heading to the same place, we are just taking different roads." Why won't we believe God's Word that there is but one way? Jesus declared plainly, "I am the way [not one of many ways, but the only way to God],... no man cometh unto the Father, but by me" (Jn 14:6).

 

This gate must have been easily distinguished from the fence. It was easy to find, so anyone looking could have easily spotted it. No one will ever be able to say, "I wanted to be saved but God would not let me." The way is open to anyone who wants to enter. If he will come through the door, God says, "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (Jn 7:17).

 

Many ask, "What about those who haven't heard the Gospel?" That's easy, "because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse" (Ro 1:19-20). Notice the plain, strong language of Scripture. God has made manifest unto them, has shown unto them; the things of God are clearly seen, they are understood. But the unbelievers have been foolish and changed the glory of God, which was manifest unto them, and made an image instead. If a child hasn't learned and accepted that two plus two equals four, you would never try to discuss algebra with him. Similarly, those who have rejected the ABC's of God will not hear the rest of the story! But if anyone accepts the ray of light God gives him, God says, "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (Jn 7:17).

 

A beautiful example of this is in Acts 8:26-38. The Ethiopian from Africa had not yet heard the Gospel, but he did respond to the light which he had. Because he had responded and was ready for more light, God miraculously took Philip out of a revival meeting and sent him to the Ethiopian. When he heard the Gospel, he received it and was saved. God will see to it that missionaries get to anyone who wants the truth. Missionaries from all over the world can tell of just such incidents, that when they went into a new territory, perhaps only one person at first, but someone, had responded to the light they already had and immediately responded to the Gospel when it came. We can be sure that God is good and just; no one will ever go to hell who should not be there!

 

It took just one step to be inside that gate to the tabernacle. Today it takes but a single step of faith to receive the Lord Jesus Christ as your personal Saviour, but you must take that step yourself. No one can force it on you. If you want to get to heaven, just enter the door through Christ; He will take you all the way to heaven.

 

 

 

 

3. The Acceptance at the Altar:


The odor of burning roast assailed us the minute we walked through the door. We had left it for too long and it was all burned up, gone to waste. My wife was heartbroken. It was such a beautiful roast and would have tasted so good.

 

Solomon killed and burned 22,000 oxen and 120,000 sheep when the Temple was finished. Probably millions of animals were sacrificed by Israel over the years. Why all this killing and burning of animals? Were they wasted? Could they have been better used to feed the poor? To some, such burning would be considered a waste, but it is not when we see it is God's plan whereby we are made acceptable to Him.

 

The minute an Israelite walked through the door of the tabernacle, he smelled burning roast beef. But what a difference! Nothing was wasted, for it was the sacrifice of the offering to God being made at the brazen altar.

 

The brazen altar was foursquare-seven and one half feet square, and four and one half feet high. It was made of acacia wood and covered with brass. At each corner, horns protruded from the top. In the middle, halfway up inside the altar, was a grate to hold the sacrifice. On the outside, rings were attached; staves or poles, also of acacia wood covered with brass, were inserted into the rings so that the altar could be carried by the priests.

 

 

 

The Prescription of the Altar:


The first thing to meet the eye of one entering the court- yard gate of the tabernacle was the huge brass or copper altar. Notice first of all that it was prescribed by God. In Exodus 27 is the record of the brazen altar, as it is commonly known. God said, "Thou shalt make an altar of shittim wood" (v. 1). The word "altar" comes from a Hebrew word meaning to slay or slaughter. On the brazen altar, all the animals were slain and sacrificed. This sacrifice pictures Calvary and the cross upon which the Lord Jesus was slain and sacrificed for us. Every time we read about the Israelites offering an animal sacrifice in the Old Testament we can remember that in some way it pictured the cross of Calvary.

 

It was an altar of shittim wood, or acacia wood, as it is more commonly known. This is a very enduring wood and foreshadows the humanity of Jesus, for He was to come as "a root out of a dry ground" (Is 53:2) and was called the "branch" (Zec 3:8; 6:12). He was "the man Christ Jesus" (1 Ti 2:5). The way He became a man is unique. Though He was God, He "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" (Phil 2:7). He voluntarily laid aside (or "emptied himself," as the Greek indicates) the outward visible manifestation of His godhead and became a man through the virgin birth.

 

There was a specific reason for His becoming a man, which is indicated in the last of Exodus 27:2b, where Moses was told, "Thou shalt overlay it with brass." Brass in Scripture always indicates judgment. When the Israelites had sinned (Num 21), God sent judgment upon them in the form of fiery serpents. The Israelites cried out because of the judgment, confessed their sin, and sent Moses to intercede for them before God. God gave a remedy: Moses must put a brazen serpent upon a pole; if they looked on the serpent, they would live. Sure enough, everyone who looked did live. John 3:14-15 clearly says that this serpent was a type of the Lord Jesus, for God says, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." How was all this to be? God illustrated by the picture of the brass serpent in the wilderness that Another would be judged for Israel's sin. When they looked at this brass serpent, they realized this substitution, and God for- gave them on the basis that another paid the penalty for what they had done. The Lord Jesus Christ was lifted up for us on the cross as a sinless man, but He was covered over "with brass," or judged, for our sins. When we look at Calvary and the cross through faith in His Word, we understand that Another was judged for us and we are forgiven and receive eternal life.

 

 

The Prominence of the Altar:

Not only was the altar prescribed by God; it was prominent. It was the first thing seen as one entered the door; he couldn't miss it. It was seven and a half feet square and four and a half feet high. Not knowing the precise size of two articles in the tabernacle (the sizes of the laver and the lamp- stand are not given), we cannot be sure, but it is possible that all the other furnishings could be put inside this brazen altar because it was so large.

 

In parallel to this in New Testament truth, God says that in Christ "dwelleth all the fulness of the Godhead bodily" (Col 2:9). What a blessed truth this is for us! When we receive the Lord Jesus as the sacrifice for our sins, in Him we are "blessed... with all spiritual blessings" (Eph 1:3). We only need to claim and possess them, even as Joshua was already given the land and was told, "Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses" (Jos 1:3).

 

Every promise given to the believer in the New Testament is ours for the asking. We need only to claim it by faith to see it become operative in our lives, whether it be the fact of being "crucified with Christ" (Gal 2:20) and "dead indeed unto sin, but alive unto God" (Ro 6:11), or to be able to "do all things through Christ which strengtheneth me" (Phil 4:13). How tragic to see a child of God go around defeated and wasting a life that could be filled with God's glory and blessing, simply because he does not realize all that he has through Christ. The riches of the truth of what is ours "in Christ" (Eph 1:3), as recorded in the book of Ephesians alone, will thrill your soul.

 

The brazen altar was also prominent in that it was by far the most often used of all the tabernacle furniture. The high priest went into the Holy of Holies only once a year. He went into the holy place morning and evening, but he was at the altar all through the day as the people came with their sacrifices. This should be true in our preaching today. Paul was "determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Co 2:2). In 1 Corinthians 1:11-25 great stress is put upon "preaching of the cross." Much that is called Gospel preaching today is a million miles from it, for not one word is mentioned about the cross or Christ's death for sinners. Occasionally a preacher has the audacity to stand and beg lost people to be saved when he has not told them a thing about how to be saved. If we leave the cross out of our witnessing, we have left out everything. There is no salvation apart from it.

 

In so many Gospel tracts today, there is not one word about Christ suffering for sins, but people are exhorted "to give their hearts to Christ" or "to ask Jesus to come into their heart." The Word of God clearly tells us to preach the Gospel, "how that Christ died for our sins... was buried, and... rose again" (1 Co 15:3) and exhort sinners to "believe" this Good News for themselves. Most preachers would vow and declare they "preach the Gospel" and give the Gospel in their witnessing, but one who listens carefully will discern how little is mentioned of the cross, whether in public, private, or print. As Vance Havner has said, "They almost say it, and most will think they have said it, but they make a neat detour at the cross."

 

The cross also ought to be prominent in our personal lives. As Paul says in Galatians 6:14, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." The preaching of the cross is the dividing point among preachers and people today. It will keep our hearts warm toward the Lord Jesus. The more we "survey the wondrous cross," the more we will love Christ and the more our hearts will over- flow with thankfulness for our salvation. Too often we forget what a great price was paid for us. And when we look to the cross, "the things of earth will grow strangely dim." How shallow and insignificant is all the world when compared to the Lord Jesus and what He has done for us. Then, too, as Galatians 6:14 indicates, we will see that we are "crucified unto... the world," and will love not this world nor the things that are in the world. Yes, the altar was very prominent in the tabernacle. Is it prominent in your life today?

 

The Presentation at the Altar:

The altar was the place of personal presentation of sacrifice and public profession of faith. Some of the details for offering a sacrifice as a whole burnt offering are in Leviticus 1:2-5.

 

Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

 

The offerer brought his offering personally and willingly. At the moment we are saved today, it must be just as real as if we reached out and extended a lamb in our hands to the Lord and that Lamb were the Lord Jesus, "the Lamb of God, which taketh away the sin of the world" (Jn 1:29). God looks at the offering we make just as He looked at the offering of Cain and Abel.

 

The sinner coming to the brazen altar was to put his hands upon the head of the animal, thus identifying the offering to be his. In the type of Christ as the scapegoat (Lev 16:21), they confessed their sins over the goat and, in type, laid their sins on the goat, and the animal bore them away. This was fulfilled when God "laid on him the iniquity of us all" (Is 53:6). Praise God, He said the offering "shall be accepted for him to make atonement for him" (Lev 1:4).

 

This offering was an open public profession or act. Today, too often when people make a public profession of faith in Christ, nothing is mentioned or thought of in connection with a personal acknowledgment of Christ as their sacrifice or Saviour from sin. They state too glibly that they believe in Christ, but often they simply mean they believe there was a person named Christ, and they know nothing about His atonement. Public profession should mean that we identify ourselves with Christ on the cross and say that He died for our sins, and therefore we believe we will go to heaven.

 

The Propitiation at the Altar:

The altar was propitious. That is, the sacrifice made there was satisfying to God for man's sins. Exodus 27:2 mentions the horns of the altar, and horns in the Bible speak of power. We praise God that there is enough power to forgive the guiltiest and to cleanse the vilest sinner. The horns were used to hold the sacrifices: "Bind the sacrifice with cords, even unto the horns of the altar" (Ps 118:27). The Lord Jesus was bound with cords of love and nails of hate to the cross, for He said of His life, "No man taketh it from me, but I lay it down" (Jn 10:18).

 

A grate of a network of brass was made and put into "the midst" of the altar (Ex 27:4-5). This made it on the level with the Mercy Seat, where God had said, "I will meet with thee" (25:22). Once a year, on the Day of Atonement, the shed blood was brought into God's presence and sprinkled on the Mercy Seat. The word for Mercy Seat in Greek is the word for "propitiation." God tells us Christ "is the propitiation for our sins" (1 Jn 2:2). "Propitiation" means to be made satisfied. God is made satisfied when He sees the blood. Sin, then, is punished, justice is carried out, and God's holiness is propitiated, so that God can freely forgive us our sins.

 

The sacrifice was killed in plain view but burned in the pit halfway down inside the altar. When the Lord Jesus hung on the cross, it was in plain view; but when God "laid on him the iniquity of us all," darkness came over the earth so that no one saw Him suffering on the cross with our sins on Him from the sixth to the ninth hour (Mt 27:45-46). This was too sacred for sinful human eyes to behold. About the ninth hour the Lord Jesus cried, "My God, my God, why hast thou forsaken me?" (v. 46). The Lord Jesus "suffered for sins" (1 Pe 3:18) far more at the hand of God in being separated from Him than He did in physical agony caused by the nails of the cross. Have you ever realized that Christ not only died but suffered for you?

 

The altar was propitiatory because God Himself sent fire from heaven and consumed the first sacrifice made on the altar. Right after the priests were consecrated for the taberna- cle service and the first sacrifice was laid on the altar, "there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces" (Lev 9:24). God showed His acceptance of the sacrifice and said, "The fire shall ever be burning upon the altar; it shall never go out" (Lev 6:13). Why never go out? Because the people never would stop sinning, and the sacrifice was made only as an IOU for past sins. was not enough to make one offering for past sins and to think that sincerity or a good life from then on would take care of or cover sins committed after the sacrifice. They had to offer a sacrifice for those sins, too.

 

When we accept Christ today as our personal Saviour, we do not accept Him only for past sins; He died for all our sins, past, present, and future. If we were to trust Him only for past sins and feel our works would keep us saved, we would have to be punished for the sins committed after we are saved, "for the wages of sin is death" (Ro 6:23), and nothing else will satisfy God.

 

Fire has always symbolized God's judgment from the fire of Sodom and Gomorrah until the final lake of fire for all eternity. We should be glad that the fire fell on the sacrifice on the brazen altar to show that God accepted it and that judgment need not fall on us. The altar is the place of acceptance. God, in accepting the sacrifice, showed that He would accept the sacrifice of Another in our place. Will we accept this sacrifice for our sins and by faith offer Him to God as our own Saviour? When we do, we are told that we are "accepted in the beloved" (Eph 1:6). None of us dare stand in our own righteousnesses when God tells us plainly that they are "filthy rags" (Is 64:6). Remember, it is Christ, not the Church; the Saviour, not the sacraments; the work of Christ, not the work of His creatures; grace, not grit; which will get us to heaven, that all the glory might be to Him.

 

 

 

4. The Washing at the Laver:

 

 

The Definition of the Laver:

 

 "Laver" is the same word from which we get our word "lavatory." It simply means "a place for washing." The priests were commanded to wash here before entering the holy place (Ex 30:18-21). It is a picture of the believer being cleansed from the sins he commits after he is saved. While the brazen altar is associated with a person receiving Christ and becoming saved, the laver is associated with cleansing for the sins he commits after salvation. We know nothing about the size or shape of the laver, for no dimensions or directions are given for making it; the priests were just told to wash in it.

 

The laver was made from the brass "looking glasses [polished brass mirrors] of the women... which assembled at the door of the tabernacle" (Ex 38:8). A very suggestive parallel is here. Pride makes us look into a mirror, for tremendous importance is put on one's appearance. We are all concerned about how we look to others. Millions of dollars are spent on hairdos, makeup, and fine clothes. This concern is not wrong in itself unless it violates God's command to be dressed in modest apparel outwardly, but godliness inwardly (1 Ti 2:9-10). To give up their mirrors and not worry about outward looks represented real sacrifice to the Israelite women. It would be difficult for us. God is not saying we should go about unkempt, but that we should be much more concerned about spiritual cleanliness and beauty before the Lord. "For bodily exercise profiteth little: but godliness is profitable unto all things," and "godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content" (1 Ti 4:8; 6:6-8).

 

If we gave up just a little of the time spent in washing and beautifying our skin, and spent that time washing and beautifying our souls, we could see lives transformed over- night.

 

The instructions for washing at the laver are in Exodus 30:17-21:

 

And the LORD spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: when they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.

 

In this section we consider four outstanding factors: the people, the place, the purpose, and the procedure of the washing. 

 

 

 

The People at the Laver:

 

The people who were told to wash were the priests coming into the tabernacle to minister before the Lord (see Ex 30:18-21). Only the priests were allowed inside the holy place to worship before the Lord. The priests were born of the tribe of Levi and ordained by the Lord for the tabernacle service, God's Word declares that now all who are born of God are His priests. "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light" (1 Pe 2:9). We are also called a "kingdom, priests to His God" (Rev 1:6, NASB). What a glorious truth that each of us has the right to come before God! We are invited by God to come spiritually into the holy place for worship. Not just the select few can pray or worship before Him, but all who are born again into this royal "tribe" have the equal privilege to "come boldly unto the throne of grace" (Heb 4:16).

 

 

 

The Place of the Laver:

 

The laver was "between the tabernacle of the congregation and the altar" (Ex 30:18). This was the next piece of furniture located beyond the brazen altar on the way into the holy place. Everything in the court, or the open area of the tabernacle enclosed by the fence, was made or covered with brass. Brass, speaking of judgment, is also the picture of our earthly experiences. One of the first things a believer needs to learn is what to do when he sins after he is saved. What are the consequences and the cure? The laver answers these queries. At the brazen altar we see Christ judged for our sins, which brings us into an eternal relationship with the Lord through salvation. At the brazen laver we judge ourselves for our daily sins, and this restores the fellowship with the Lord broken by those sins.

 

When we accept the Lord Jesus Christ as personal Saviour, we are born of God, with His kind of life, eternal life, and we will never perish (Jn 3:16; 5:24). When we sin after that, then it breaks our fellowship with the Lord but does not change our relationship. If my son does something wrong, he is still my son. He may not enjoy being my son when I spank him, but he is still my son by birth, and nothing can change that. So it is with God and His children. We are children of God by birth, a relationship far more permanent than earthly ties. It is everlasting, for nothing can "separate us from the love of God, which is in Christ Jesus our Lord" (Ro 8:39b). We are in the Father's hand and no one can pluck us out (Jn 10:28-29). If we claim to have been saved a while and then, because of some sin, say we are no longer saved nor have eternal life, then we never were saved to begin with. Christ alone is the Author of "eternal salvation" (Heb 5:9). But what about that sin committed after we were saved? Christ has already suffered for that sin, too, or we would have to suffer for it in hell; nothing else could satisfy God's justice. "The wages of sin is death; but the gift of God is eternal life" (Ro 6:23).

 

Usually unbelievers accuse those who believe in eternal security once saved always saved-of thinking they can be saved and then go out and live like the devil himself and still go to heaven. That is a very foolish and perverted idea of a wonderful truth. A parallel would be to say you can get married and then have the privilege of treating your spouse any way you want; that is, mistreat your spouse, commit adultery, and generally live wildly just because he vowed to be married "until death do us part"! A rather absurd idea, isn't it? No more absurd than the false implications and ap- plications some make of the wonderful truth that, when a person is saved or born again, he will "never perish" (Jn 10: 28).

 

First, someone who "says" he is saved and then lives like the devil himself is just proving he still is the devil's child. God's Word says, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us" (1 Jn 2:19). This perverted idea also fails to take into account that when one is born again or saved that "he is a new creature: old things are passed away; behold, all things are become new" (2 Co 5:17). He has a new nature (2 Pe 1:4) and won't want to live like the devil! Also, he now loves the Lord Jesus and certainly won't want to mistreat the Lord Jesus any more than he would want to mistreat his spouse!

 

 

 

The Purpose of the Laver:

 

The purpose of the laver was for the priests to "wash their hands and their feet thereat" (Ex 30:19). The Christian life is referred to repeatedly as a "walk." Believers are told to "walk worthy of the vocation wherewith ye are called" (Eph 4:1); "walk as children of light" (5:8); "walk in love" (5:2); and "walk circumspectly" (5:15), to name just a few of the ad- monitions about their walk. In the book of Acts, the Christian life also is spoken of several times as the "way." In the short distance from the altar to the tabernacle, the priests would get their sandal-shod feet dirty and would need them washed before entering into the holy place to minister. In our walk we sin and get our feet dirty and need them cleansed, so we need the laver, which pictures Christ cleansing us from the world's defilement (1 Jn 1:9).

 

A wonderful explanation of this principle is in John 13, about foot-washing. When the Lord came to Peter to wash his feet, Peter said, "Thou shalt never wash my feet." Jesus answered, "If I wash thee not, thou hast no part with me" (v. 8). The word for "part" has the idea of fellowship or partnership in activity, nothing of relationship. Peter wanted fellowship; he already had a relationship with Jesus. Therefore he said "Not my feet only, but also my hands and my head" (v. 9). Jesus answered, "He that is washed [or "bathed," as the Greek word louo means] needeth not save to wash [Greek, nipto] his feet, but is clean every whit" (v. 10). Greek scholars for years have pointed out that the first word for washed is louo, which means "to bathe all over." The second is nipto, which means "to wash just a part of the body," such as the hands and feet. These words accurately fit the functions of the brazen altar and laver. He that has been bathed from his sins at the altar in salvation does not need to be bathed again, but simply needs to wash his feet at the laver from the defilement of sins before entering the holy place of worship and service. Jesus was showing Peter that He was going to forgive him for the denial even before he committed the act, as foretold in verse 38. Today we practice foot-washing as we "wash one another's feet" (Jn 13:14) when we forgive one another.

 

Today's message for us is that forgiveness for sins we commit after salvation is already assured and provided for in the laver. God does not want us to sin. "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 Jn 2:1-2). God would still say, "Go, and sin no more" (Jn 8:11). But, knowing that the spirit of man "indeed is willing, but the flesh is weak" (Mt 26:41), and that man will sin, God says there is provision made for cleansing that sin. Jesus is our Lawyer or Advocate who pleads our case, because Satan, "the accuser of our brethren" (Rev 12:10), will certainly accuse us. How will our Lawyer plead our case? Hebrews 9:26 says He has gone into God's presence with His own blood which He shed once and for all. This is God's sole basis for our atonement and forgiveness, "for the blood of Jesus Christ his Son cleanseth us from all sin" (1 Jn 1:7).

 

At their consecration the priests were washed by another. "And Moses brought Aaron and his sons, and washed them with water" (Lev 8:6). However, they were to wash them- selves at the laver. When we are saved or born again, we are washed by Christ Himself, our High Priest. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5). From then on we are responsible to come to the laver ourselves and wash our own feet, even as "Aaron and his sons shall wash their hands and their feet thereat" (Ex 30:19).

 

 

 

The Procedure for Today:

 

The procedure for us today is given in 1 Corinthians 11:31-32: "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." This confirms the fact that, when the believer sins, the result is not condemnation with those who have rejected the payment made by Christ. "There is therefore now no condemnation to them which are in Christ Jesus" (Ro 8:1). For the believer, the result of sin is chastening, a spanking, if you please, from the Lord. The unbeliever, the world, will be judged later at the great white throne, but he is "condemned already, because he hath not believed in the name of the only begotten Son of God" (Jn 3:18). That will be his day of execution, and now he only dwells in the death cell, as it were. The believer is judged right away, either by himself or by the Lord. If the Lord has to judge him now, it will be via weakness, sickness, or death (1 Co 11:30).

 

Look at Hebrews 12:4-11 to understand something of the Lord's chastening: "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth" (v. 6). God chastens us, His children, because He loves us and does not want us ruined by sin. God does not merely give out advice. His Word says, "He that spareth his rod hateth his son" (Pr 13:24). God "chasteneth . . . every son whom he receiveth," for still "there is none righteous, no, not one" (Ro 3:10). If one who professes to be a believer goes on in sin and is not chastened of the Lord, it is because he is not really saved at all, not a child of God, according to Hebrews 12:8. God's chastening is always for our own good, and "it yield- eth the peaceable fruit of righteousness unto them which are exercised thereby" (v. 11).

 

"Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?" (v. 9). Notice these two words at the end: "and live." God said Aaron and his sons were to wash at the laver "lest they die." It is repulsive for a child not to be in submission to his earthly father, but it is much worse for a child of God, who has been redeemed from his sins at such tremendous cost, not to submit to God's chastening. God will not stand for that. God's child can come to the point of hating God's reproof and thereby commit the "sin unto death," and God will take his life, for "he that hateth reproof shall die" (Pr 15:10). What other explanation can be given for these two words: "and live"? This "sin unto death" of 1 John 5:16 is that of a believer, and the death must be physical. Since God chastens through death, as shown in 1 Corinthians 11:30 and many other examples in the Bible, this must be the result and explanation of these verses. It is a serious thing to get out of fellowship with God and face His chastening.

 

The way to escape His chastening is to judge ourselves. We simply must examine our lives and our motives daily. When the Holy Spirit shows us sin, we must deal with it. First John 2 says we can judge ourselves when we "walk in the light" (1:7). We do this by feeding daily on God's Word and allowing the Holy Spirit to throw light on our actions and attitudes. "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (v. 8), but when we become conscious of our sin and "we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (v. 9). This is washing at the laver. We are not to come as some do, saying, "We have not sinned," and thereby "make him a liar" (v. 10), but we are to name the sin to God and trust Him to forgive it that very moment.

 

Now, it is one thing to confess sin and another to ask God to forgive you all your sins. Many come saying glibly, "God, forgive us of our many sins." They have not confessed a thing and will not get the peace and forgiveness they desire. This is a deep truth and the reason many believers no longer have the joy of their salvation. We must keep good records with the Lord. Just as David acknowledged and confessed his sin and asked God to restore the joy of his salvation (Ps 51:12), so we must confess in order to get the joy we once knew.

 

The ultimate purpose of the laver was for the priests to cleanse themselves so they could go into the holy place. Inside the holy place were the food for the priests or the shewbread, the altar of incense or place of prayer, and the candlestick. These represent spiritual exercises and worship for the believer. The reason most people do not enjoy praying or worshiping the Lord is that they are on the outside, out of fellowship with Him. It is such a serious thing that God warned them twice that they should wash "that they die not" [Ex 30:20). We are under grace today, and God does not kill every believer who comes into His presence in an attempt to worship with unconfessed sins, but His mercy does not make it less wrong.

 

 

 

 

5. The Sustenance of the Shewbread:

 

Our baby boy had no concern for his mother and father, for at two o'clock in the morning he cried until he had awakened us. He did not care how tired we might be or how much trouble it caused us: he wanted his two-o'clock bottle. Needless to say, we got up and gave it to him.

 

God says, "As newborn babes, desire the sincere milk of the word, that ye may grow thereby" (1 Pe 2:2). God's Word is the food that a Christian needs for growth. He should cry out for it with hunger pains if not fed, just as a baby cries for its milk. The shewbread in the holy place was the priest's food.

 

The table of shewbread was three feet long by one and one-sixth feet wide and two and one-third feet high,-a rather small table. It, too, was made of acacia wood, but it was covered with gold and not brass. Around the top was a rim to hold the bread from falling off. Also, it had rings of gold and staves of wood covered with gold by which the priests could carry it on their journey. Dishes, spoons, and bowls to be used in making the bread were also made of gold. Twelve small cakes or loaves of bread were made each Sabbath and put on the table for a memorial before the Lord. 

 

 

 

The Purpose of the Shewbread:

 

The purpose of the shewbread was to provide for the priests' food (Lev 24:9). The priests were given much other food to sustain their physical bodies, but this food was for them to eat as they officiated in the tabernacle in worship and service for God. This eating was done as an act of worship and spiritual fellowship with the Lord. No doubt this spiritual food was eaten in deep contemplation of the Lord's presence in the tabernacle. 

 

The believer's spiritual food is God's Word, both the written Word and the living Word, the Lord Jesus, as revealed in the written Word. Milk is to be fed to the "babe," but "strong meat belongeth to them that are of full age" (Heb 5:14). Jeremiah said, "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart" (Jer 15:16). Job declared, "I have esteemed the words of his mouth more than my necessary food" (Job 23:12b). The more we behold "the glory of the Lord" in the Word of God "with open [unveiled] face," we are "changed into the same image from glory to glory, even as by the Spirit" (2 Co 3:18). As we study God's Word, we need to look for the Lord Jesus on every page and, as we see Him, become more like Him. To disect God's Word and become theologically correct in our doctrine is not enough. It should not be an end in itself, though we should leave no stone unturned to be correct in doctrine, for the Word should have an effect upon our lives or we will come short of the glory of God! 

 

 

The Place of the Shewbread: 

 

Let's learn some lessons from the shewbread by seeing first the place in which it was eaten: "in the holy place" (Lev 24:9). This was the first room inside the tabernacle proper, the covered part. It is the place of fellowship with the Lord. It meant they had been to the brazen altar, that they were saved. They also had passed the laver and washed thereat "lest they die," which meant confessing sin and cleansing from defilement since they left the brazen altar, corresponding to the believer confessing his daily sins and being in perfect fellowship with the Lord. Inside the holy place, with no unconfessed sin, they could have fellowship with the Lord and partake of spiritual food.

 

Could these truths explain why many of God's children do not feed on the Word of God? They are out of fellowship with the Lord; they are outside the tabernacle, needing their feet and hands cleansed from defilement. Sin in the life will ruin the appetite for God's Word, for sin will keep you from the Word or the Word will keep you from sin. The reason some people get so much from the Word and have fresh truths to reach others is that they are in fellowship with the Lord and spend time in His presence feeding on His Word.

 

The only way the priests could see to eat the shewbread was by the light from the lampstand. When a man says he reads the Bible but gets nothing out of it and cannot under- stand it, he is confessing that he is still a natural man, be- cause "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Co 2:14). "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God" (1 Co 2:12). The believer, in fellowship with God in the holy place, can know God's Word and understand it, for the Holy Spirit is there to show him the Word.

 

In the holy place, the priest was shut out from the world and its distractions. Inside was the place of perfect peace so he could enjoy fellowship at the Lord's table. When one spends time in the holy place in fellowship with the Lord, the world will have no attraction for him. Inside the holy place, all furnishings were made or covered with gold, which must have been a beautiful sight. The spiritually minded person, spending time in the holy place, sees some of the Lord's beauties. The gold speaks of God's royal presence: The acacia wood covered with gold speaks of Jesus' humanity covered with God's deity. Outside the holy place, the acacia wood covered with brass pictured Jesus suffering as a man for our sins. His perfect humanity took our sins upon Him, and He died in our place. Inside the holy place, the humanity and deity are seen combined, with the deity overshadowing His humanity and shining forth. At the brazen altar the deity is hidden from human sight and we see Him judged in our place.

 

Today many people only see Jesus' humanity. At Caesarea Philippi, Jesus asked, "Whom do men say I the Son of man am?" (Mt 16:13). The disciples answered, "Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets" (v. 14). Those observers saw only the human characteristics that paralleled the men they named. When Jesus asked, "But whom say ye that I am?" (v. 15), Peter, seeing beyond Jesus' humanity, said, "Thou art the Christ, the Son of the living God" (v. 16). His knowledge came from spiritual insight given by God the Father. Inside the holy place we see the Lord Jesus Christ, in whom "dwelleth all the fulness of the Godhead bodily" (Col 2:9).



The Position of the Shewbread:

A second important thing about the shewbread is its position, for the table was only a little over two feet high, making it accessible only to a bending or kneeling person. The Word of God is also accessible to a person who humbles himself. How thrilling that even a babe in Christ can find precious morsels in it, and can make the promises real and practical in his life. How wonderful are these words of Jesus: "I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (Lk 10:21). He added, "Blessed are the eyes which see the things that ye see; for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them" (vv. 23-24). So today, spiritual babes in Christ who humble themselves be- fore the Lord and spend time in His presence are illumined to see things in the Word of God that even those of great intel- lect cannot see without the Spirit. We should praise Him for the spiritual understanding He gives, and then humble our- selves before Him, for we see higher on our knees in His presence at the table of shewbread than at any other place.

 

 

 

The priest and the Shewbread:

 

The priests were to eat of the shewbread, as "it shall be Aaron's and his sons'" (Lev 24:9). This spiritual food was for those who worshiped and served the Lord. Today God says that every believer is a priest, for we are "a royal priesthood" (1 Pe 2:9). Revelation 1:6 (NASB) says the Lord Jesus "has made us to be a kingdom, priests to His God," which means the Word of God is meant for every believer to feed upon personally. A believer needs no one but the Holy Spirit to interpret God's Word to him: "But the anointing which ye have received of him abideth in you, and ye need not that any man teach you" (1 Jn 2:27). There is no excuse for the Chris- tian not knowing God's Word, for God is anxious and willing to feed all who come to the table and help themselves. Aaron and "his sons" were to eat it. It is the most natural thing for children to follow in the footsteps of their father. 

 

 

 

The Prescription for the Shewbread:

 

The prescription for the shewbread (Lev 24:5) said it was to be of "fine flour." As the fine flour was used in making the meal offering which is a type of Christ, here again it is the picture of Christ, the living Word of God. There were no eggs or sugar, just the fine flour. We need the simple Word of God today with nothing added. Some try to dilute or destroy God's Word, but we just need to take God at His Word and act upon it. There should be no alterations of the Word, for God's Word is "settled in heaven" (Ps 119:89), and He has exalted it above His name. 

 

 

 

The Portion of the Shewbread:

 

The portion was given as "two tenth deals" in each cake (Lev 24:5). One-tenth was the amount in an omer, which was the daily portion of manna for the children of Israel. So there was more than enough in each cake for a priest. There were twelve cakes, so each name represented on the priest's breastplate had a full supply. 

 

 

 

The Partaking of the Shewbread:

 

There must be a partaking of the shewbread, for, "they shall eat it" (Lev 24:9). It was not enough to merely look upon or to handle the shewbread; it had to be eaten. Bibles are in profusion in America today, but too few persons feed upon the Word. It matters not how beautiful or how prominent the Bible is in a home; it must be read and digested if it is to do any good. The sad commentary of Jeremiah 6:10b is too true today: "Behold, the word of the LORD is unto them a reproach; they have no delight in it." Hours spent watching TV or reading newspapers are sad excuses for not having time for the Word. Perhaps more than anything else, television is the reason that many "have no delight in" God's Word, for it destroys the appetite for spiritual food. Also, it takes time to digest and assimilate food. We must spend time in the holy place, in fellowship with the Lord, to see Jesus and digest the spiritual food of the Word. Joshua says we should "meditate therein day and night" on the Word of God (Jos 1:8). As a cow chews its cud, so we should "meditate" on the Word, chewing on it until we thoroughly digest it. We feed on the Word when we allow it to grip our hearts. As we read it, we should enter into its truths and experiences until they affect our lives. Psychologists say people are using movies and TV as escapisms; they project themselves into the actors' experiences until they get a measure of satisfaction from feeling as though they have had the same experience. In a very real sense we should project ourselves as though we have par- taken of the experiences of God's people in all their victories, and claim by faith the same power and purposes they had in order to do great exploits for God. We are told, "Whatsoever things are true... pure... lovely," etc., to "think on these things" (Phil 4:8). We naturally think or meditate on the things we have seen or heard or read about recently. The Bible says, "Set your affections on things above" (Col 3:2) and "think on these things." So we must spend time reading and feeding on God's Word, which is our special food as God's priests.

 

Have you ever noticed that many couples begin to look alike after they have lived together for years? Similarly, as we see the "glory of the Lord" in His Word, we will be "changed into the same image" (2 Co 3:18). "We would see Jesus" (Jn 12:21) is the cry of our hearts today. We can see the Lord Jesus on every page of His Word if we "eat" it in the holy place.

 

 

 

 

 

6. The Intercession at the Altar of Incense:

 

Incense, once widely used in homes to rid them of musty and unwanted odors, is made from certain dried fruits, flowers, bark, woods, gum resins, and "sweet spices" (Ex 30:34). Two of the three gifts brought by the wise men to the Lord Jesus were frankincense and myrrh, two kinds of incense. When it was burned it smoldered slowly, sending up smoke of a pleasant fragrance that permeated the air.

 

In the holy place was "an altar to burn incense upon" (Ex 30:1), which was eighteen inches square and only three feet high. It stood in front of the veil inside the tabernacle. Horns extended from its four corners, just as on the brazen altar. Made of acacia wood, it was covered with pure gold. Around the top was a rim or crown to keep the incense from falling off the edges. Like the other furniture, it had rings and staves in the sides by which to carry it. A specific recipe was given for making the incense, which was to be used only in the tabernacle in the Lord's service. 

 

 

 

The Picture of Prayer:

 

The psalmist said, "LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice" (Ps 141:1-2). Here is truth we can rejoice in and profit from today. The psalmist connected incense and prayer; the ascending of incense was the way he wanted his prayer to go up before God. H wanted his prayer to be as fragrant and pleasant to God as incense. Incense, then, was a picture of prayer in Old Testament days.

 

The New Testament also uses incense to picture prayer In Revelation 5:8, "The four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials [censers] full of odours [incense), which are the prayers of saints." Here the incense is stated to be prayers, and not just a picture of prayer. Revelation 8:3-4 reads,

 

And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

 

The smoke of the incense was offered with the saints' prayers, and the two came together before God. Not only is incense a picture of prayer here, but the two are aligned. They are given as one and the same thing in Revelation 58 Incense, then, speaks of prayer ascending up before God, certainly a sweet smell to Him.

 

The altar of incense teaches us much about prayer. Here we can find out how to get our prayers answered. Many people never get their prayers answered; the tabernacle can show us why this is true. There are more instructions and information about prayer in the altar of incense than in any other place in the Bible. If you want to know how to get your prayers answered and what may be hindering your prayers, you can find the answer at the tabernacle and at the altar of incense.

 

 

 

The Place of Prayer:

 

One of the first lessons about prayer from the altar of incense is the place of prayer. God said, "And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee" (Ex 30:6). This, we know, was in the holy place just before the veil which stood between the holy place and the Holy of Holies where God dwelt with His people. To offer the incense the priest had to be inside the holy place at the place of worship.

 

There are two prerequisites for anyone coming into the holy place and to the altar of incense. First, he had to go to the brazen altar where the animal was slain and the blood shed. The brazen altar, the place of sacrifice, was the picture of Calvary and of Christ suffering, dying, and shedding His blood for our sins. No one dared enter the holy place without the blood having been shed. Today this means that anyone who wants to pray must first of all be sure that he has been to Calvary, where by faith he has offered Christ as his Saviour, as his Substitute and sacrifice for sins. He must claim Christ's blood to cleanse him from all sin before he can ever come into God's presence. An unsaved person has no access, no right, to come into God's presence in prayer and expect anything. The first prerequisite, then, is that a person must be saved or be born again. He must have sacrificed the Lamb of God for himself (when he claimed Jesus as his personal Saviour by faith).

 

Maybe you have prayed over and over again and wondered why God never heard your prayers and why you never got an answer. Perhaps the reason is that you have never personally received Christ as your Saviour. To receive answers to prayer, a person must first of all be saved. He must have a sacrifice before he can come into God's presence. Hebrews 10:19-20 says, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living is to say, his flesh." God invites us to "come boldly unto the way, which he hath consecrated for us, through the veil, that throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb 4:16). But we do not come without the blood, without having claimed Christ's blood to cleanse us, to allow us to stand in the presence of a holy God.

 

The second prerequisite for coming to the altar of incense is in Exodus 30:18-20, where God said,

 

Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: when they go into the tabernacle of the congregation, they shall wash with water, that they die not.

 

The priests had to wash their hands and feet before entering the holy place to worship, to offer incense to the Lord. This was so essential that God said they had to do it "lest they die." We saw that the laver is the place of confession of sin for the believer before he can come into God's presence to worship or serve Him. He must be cleansed from the daily defilement of sin. "If I regard iniquity in my heart, the Lord will not hear me" (Ps 66:18). This is another reason why some believers never get their prayers answered. We should be washed before we can pray to God, for He will not hear us with unconfessed sin in our lives, and our prayers will go unanswered.

 

Some today who have grudges, envy, jealousy, and animosity in their hearts are cheating themselves from seeing victory in their lives and from seeing God answer their prayers. "The eyes of the LORD are upon the righteous, and his ears are open unto their cry. The face of the LORD is against them that do evil" (Ps 34:15-16). God says we should pray (Lk 18:1) and that He is a God who hears prayer (Ps 65:2), but the prayer must come from those who have been washed-who are saved and have confessed their sins-before they come into His presence. Not just the unregenerate have "the face of the LORD... against them," but so do His own children who are walking in disobedience with unconfessed sin. To have our prayers answered, we must go to the laver and confess and forsake every sin. 

 

Could this be why you have not had your prayers answered? Is there some inward, secret sin, known to no one but you and God, that is hindering your prayers? Confess it to God and forsake it: then come boldly to the throne of grace, and you will find "help in time of need" (Heb 4:16). Some have prayed for divine healing of their bodies, others have asked for power to witness, while still others have asked for better jobs, better health, and finances, but all has been in vain simply because there is still unconfessed sin in their lives.

 

God is a holy God, and the priest stood in the holy place to come to Him, for there he was in the place of fellowship with God. There he was occupied only with spiritual things and worshiped the Lord. This is the place where prayer ascends to God and gets through to Him. To get our prayers answered we must spend time in fellowship with God. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (Jn 15:7). This takes time. It means shutting ourselves up alone with God, spending time alone with Him in prayer, fellowshiping with Him, delighting ourselves in the Lord. It means to "set your affection on things above, not on things on the earth" (Col 3:2). This is talking about sitting together in "heavenly places in Christ Jesus" (Eph 2:6). We have been raised into the heavenlies; but only as we enjoy this fellowship and spend time there in spiritual things will we see God answer our prayers. A per- son can be in fellowship with another person, but, because they are hundreds of miles apart, they are not having fellow- ship with one another. We may be in fellowship with God, having no unconfessed sin in our life, yet we do not spend time in the holy place, fellowshiping with Him. Therefore, we do not get whatever we ask of the Lord. We need to abide, to dwell, and to spend time in God's presence to get our prayers answered.

 

Being in the holy place also depicted being in God's will. When God told the priests to go into the holy place, He said, "And thou shalt make an altar to burn incense upon" (Ex 30:1). It was God's will for the priests to go in and offer up incense. To get our prayers answered we, too, must be in God's will, and we must pray in His will. "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him" (1 Jn 5:14-15). Until a person has learned to pray in God's will and according to God's will, he will not see his prayer answered. There must be submission in the heart and mind of the believer when He prays. If the Lord Jesus is our Example, as He is, then we also need to be able to pray from the depth of our heart, "Not my will, but thine, be done" (Lk 22:42b). We must subject our personal desires, ambitions, pleasures, and everything else to God's perfect, sovereign will so that we will trust God "that all things work together for good to them that love" Him (Ro 8:28). If we get our prayers answered, it must be according to God's will, in the holy place, in fellowship with God, with no unconfessed sin in our lives. 

 

 

 

The Position of Prayer:

 

The position of the altar of incense was "before the vail that is by the ark of the testimony, before the mercy seat" (Ex 30:6). Since the altar of incense was two cubits high, while the Mercy Seat was a cubit and a half high, at the altar of incense one looked down upon the Mercy Seat. In the Old Testament, there was a veil between the altar of incense and the Mercy Seat. But the veil has been rent in two (Mt 27:51). We can come boldly to the throne of grace, directly into God's presence, and look on the Mercy Seat. As we come to God in prayer, we need to realize that we come to a throne of grace and whatever we receive is because of God's mercy. We deserve nothing; we should have a deep sense of our un- worthiness before God. For one to demand anything of God indicates that he certainly is not conscious of looking on the Mercy Seat. We are indeed "heirs of God, and joint-heirs with Christ" (Ro 8:17); but while we are still in the flesh, there should be a deep consciousness of our unworthiness before God. God said, "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from name, heaven" (2 Ch 7:14). "God resisteth the proud, but giveth grace unto the humble" (Ja 4:6). The proper position for prayer is not a matter of standing, kneeling, with the head bowed or lifted up, but it is the attitude of the heart in a conscious looking upon the Mercy Seat, upon God's grace and goodness, so undeservingly received from Him. 

 

 

 

The Power of Prayer:

 

God instructs that the horns of the altar of incense shall be of acacia wood (Ex 30:3), overlaid with gold. Horns in the Bible speak of power. Daniel 8:6-7 speaks of the power of the ram with two horns. After the horns were broken (v. 7), "there was no power in the ram." Two articles in the tabernacle had horns on them: the brazen altar, reminding us that there is power in the blood to cleanse from all sin, and the horns on the altar of incense, speaking of power in prayer, not in the prayer itself but in the One to whom the prayer is directed. God has ordained to use prayer to work miracles for His saints. The horns came out of the altar, not out of the incense. The altar, made of acacia wood covered over with gold, speaks of Christ. The brazen altar speaks of Christ in His humanity, judged for our sins, while the golden altar or altar of incense, made of acacia wood and covered over with gold, speaks of Christ glorified.

 

Christ is our Advocate; our prayer must go through Him to the Father. He is our Intercessor who "ever liveth to make intercession for us" (Heb 7:25) at the Father's right hand. There is power in prayer directed to God through Christ. If we have the "faith as a grain of mustard seed" (Mt 17:20), we can say to a mountain, "Be thou removed" (Mk 11:23), and it will. James says, "Is any among you afflicted? Let him pray" (5:13). He tells us further that "the prayer of faith shall save the sick, and the Lord shall raise him up" (v. 15). There is power in prayer over physical sickness and ailments, so that God can intervene and work in our behalf. How tragic that so few today truly avail themselves of this power and see God work miracle in answer to prayer, to raise up the sick or afflicted the power of prayer is summed up in James 5.160 "the eternal fervent prayer of a righteous man availeth much "The availing is limited only by how much we pray.

 

With these promises in prayer and the power of prayer, no wonder kames said, "Ye have not, because ye ask not" (4:2b), For one of God's children to go through life and not avail himself of this mighty weapon of warfare simply means he is cheating himself and living a beggarly life when he could live a rich life. Too often prayer is a last resort, when it should be the fire. We say "I can't do anything else to help you, but! will per "as though this were an extremity when nothing else will avail. God help us to realize the power in prayer and use it to its fullest for His glory!

 

Exodus 30:10 says, "Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Low "In prayer the saint pleads for no blessing and asks for no pardon that His blood has not already bought. 

 

 

 

The Provision for Prayer:

 

The lampstand with its light was in the holy place so that the priests could see as they ministered at the altar of in- cense Offering the incense was connected with lighting and dressing the lamps both in the morning and evening. "And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn Incense upon it" (EX 30:7-8). The only way the priest could see when offering the incense was by the light of the lamp- stand.

 

Today God has made provision for the believer in prayer in the person of the Holy Spirit, who gives light, instruction. and illumination in spiritual things. "In the same way the Spirit also helps our weakness; for we do not know how to e should, but the Spirit Himself intercedes for us with groanings too deep for words" (Ro 8:26, NASB). The pray as we Holy Spirit shows us how to pray; He helps us to know what to pray for, and He Himself makes intercession for us. Multitudes of believers have testified that in times of deep dis- tress, when they neither knew how to pray nor for what to pray, somehow it seemed as though, just by groaning from their hearts, the burden of their hearts ascended to God. They sensed that God heard the unvoiced prayer. There is real comfort in realizing this help from the Holy Spirit. Ephesians 6:18 tells of "praying always with all prayer and supplication in the Spirit." Prayer is to be in the light shed by the Holy Spirit, in His power and energy, directed and assisted by Him. This is the divine provision for prayer to teach us how to pray, and also to know for what we should pray. 

 

 

 

The Person of Prayer:

 

The altar of incense was to be put "before the vail that is by the ark of the testimony" (Ex 30:6). Without a doubt, as the priests came into the holy place to offer the incense they were aware that just beyond the veil was the Mercy Seat where God dwelt with His people. They must have been conscious of how close they stood to His very presence. To come directly into His presence, they would have to go through the veil. Later the veil was "rent in twain" (Mt 27:51), so we can come directly into God's presence as we pray today. This veil (Heb 10:20) represented Jesus in His flesh, and He is the High Priest over God's house through whom we draw near "with a true heart in full assurance of faith" (v. 22). In a very real sense we come to God's throne. We come in Jesus' name, through Him, and Him alone. The Lord Jesus said, "What- soever ye shall ask the Father in my name, he will give it you" (Jn 16:23). Prayer is made through Christ Himself. We do not come to God through Mary, the saints, angels, or anyone else, but through Christ. To get our prayers answered, we must be sure that we come to God in prayer in Jesus' name, for He is the One who endorses all our prayers. If you would go to a bank and sign your name to a multimillion-dollar check without any money behind it, you would receive nothing. If we go to God in prayer in our own merit, we will get nothing. We need to come through the person of Jesus Himself, not just tacking "for Jesus' sake" or in Jesus' name" on the end of our petitions, but in reality coming in His name. 

 

 

 

The Practice of Prayer:

 

"And Aaron shall burn thereon sweet incense every morning when he dresseth the lamps, he shall burn incense upon "(EX 30:7). When is the best time to pray? God instructed Aaron to offer incense every morning. Every believer will admit it is good to pray in the morning when his mind is fresh and clear, uncluttered with the day's affairs, The Bible starts out, "In the beginning God." We too should begin every day with God. We need instruction and inspiration to face the day; we know not what the day may hold, but we know who holds the day.

 

A good example is given in Psalm 5:3, "My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up." Many great saints of God found the early morning hours, when all is quiet and one can be alone, the best time to spend with God in prayer. Christ set an example in Mark 1:35, "In the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed." For us to find a solitary place, it is almost a must that we get up early. If we wait until later in the day, we may find ourselves so rushed from one essential duty to another that we shove prayer aside and never find time to pray as we should.

 

Another good time is mentioned in Exodus 30:8, "And when Aaron lighteth the lamps at even, he shall burn incense upon it." It is a good thing to stop at the end of the day and look back over its events and count your blessings and praise God for them. Someone has said, "To thank God for our blessings extends them; not to thank Him ends them." Prayer is not always just asking for something; it should be filled with thanksgiving. Evening is a good time when we can thank God for all He has done for us throughout the day. One sign God gives of the last days is that people shall be un- thankful (2 Ti 3:1). Also, in the evening we should judge ourselves (1 Co 11:31). If we were to do this regularly and confess our sins to Him, we would not be judged or chastened of the Lord, as so often is the case. We are told, "Let not the sun go down upon your wrath" (Eph 4:26).

 

Many can testify, "My soul shall be satisfied as with mar- row and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the night watches" (Ps 63:5-6). In the evening we should pray ourselves to sleep, which will bring satisfaction to our souls. If many who are bothered with insomnia would learn to meditate upon God at night, their whole lives would be enriched and transformed. A preacher often gets some of his best messages and sermons as he lies in bed at night, meditating upon God's Word and praying for the services to come. We are told to “stand in awe, and sin not: commune with your own heart upon your bed, and be still" (Ps 4:4). To get our prayers answered, to be relieved of the agonizing burdens of our hearts, to see miracles in answer to prayer, maybe we need to confess: "I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping" (Ps 6:6, 8). 

 

 

The Persistence of Prayer:

 

There must be persistence in prayer. "A perpetual in- cense before the LORD throughout your generations" (Ex 30:8). This immediately reminds us that we should "pray without ceasing” (1 Th 5:17). We should pray in the morning and in the evening, but we also should be in a constant attitude of prayer all day long. Moment by moment, as the need arises, the smoke of our incense should ascend to God all through the day; no matter where we are. Christ, even on the cross, amid all the jeering and scoffing, prayed to God. We need to develop the habit of prayer so that at the very moment of need we can cry out to God from hearts that stay in tune with Him. It was said of Charles Spurgeon that he glided from laughter to prayer with the ease of one who lived in both elements. He was always in touch with God, so it was as natural for him to pray as to breathe. This is praying without ceasing. Nothing is too trivial or too great to bring to God, so pray without ceasing. 

 

 

The Passion of Prayer:

 

The incense was made to ascend by burning. "And Aaron shall burn thereon sweet incense every morning" (Ex 30:7). This reminds us that "the effectual fervent prayer of a righteous man availeth much" (Ja 5:16b). Sometimes we sense that our prayers do not get any higher than our heads. If we were to search our hearts honestly we would have to admit that our prayer at that moment was not a deep burden or conviction of our heart. Sometimes, too, we know our heart is not right toward God as we pray. Also, there are times when we are conscious of deep need; we are greatly moved by the urgency of the matter and cry out of broken hearts to God. This is the burning of incense, the effectual fervent prayer that ascends to God.

 

Cheap, trumped-up, sentimental emotionalism won't get a thing from God, but the person who comes to Him with a broken heart, a broken and a contrite spirit, shall be effectual and receive answers. When Hannah was deeply moved as she prayed to God for a son, she said, "I have... poured out my soul before the LORD" (1 Sa 1:15). In prayer like that, one is not so much conscious of the phrasing of his petitions as he is of communicating his burden to God and crying out for help. Where is brokenness of spirit today? Where do you hear praying out of broken hearts? How long has it been since someone prayed and you felt as though God were right there? When did you feel as though the person reached up and got hold of God Himself as he cried in agony and a broken spirit for God to hear and answer him? It isn't that our tears or our agony change God's heart and mind, but our passion simply tells us that our hearts are so in tune with God that we can pray in His will, "Not my will, but thine, be done." We are praying in the Spirit, so we can receive the petitions we ask of God. As we look at the world in sin and see men and women about to perish, we need to get stirred up and cry out to God about these things. Effectual, fervent prayer will go up as incense and reach the throne of God to get our prayers answered.

 

 

The Prescription for Prayer:

 

And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: and thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: and thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves ac- cording to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people (Ex 30:34-38).

 

This incense was made of precious and rare ingredients, each of the same weight and importance. God warned that the people were never to make anything that smelled like it, for this incense was only to be made to offer up to God. These three spices in no way typify or represent three things in prayer, but there are three specific factors for getting our prayers answered. First, prayer is to be made in Jesus' name, for He said, "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (Jn 16:24). Again, "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it" (Jn 14:13). One of the prerequisites of prayer is that we pray in Jesus' name, not just for His sake, but consciously in His name.

 

Second, we must pray believing, for God said, "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Mt 21:22). "He that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him" (Heb 11:6). An essential ingredient in prayer is to come believing that God hears prayer and that He is a prayer-answering God. A good practice is to make a list of our requests and, after we have prayed for them, to mark down the date of the answer. Many never expect to see God work miracles in answer to prayer, and because of their lack of faith they never get their prayers answered.

 

A third ingredient for prayer is that we pray in His will. "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him" (1 Jn 5:14-15). Prayer is to be in God's will, according to His will, for Him to answer our prayer.

 

In all three of these instructions God makes blanket statements that whatsoever we ask, we will have. For results, we need to be sure prayer has these three ingredients. 

 

 

The Perversion of Prayer:

 

After God had given the prescription for prayer, He warned, "Ye shall offer no strange incense thereon" (Ex 30:9). There was to be no perversion of the offering of the incense. Anything offered other than what God had pre- scribed was "strange incense," a perversion of what He had instructed. The word "strange" in Hebrew means "alien" or "foreign," so anything offered that was not in accordance with God's prerequisites was alien or foreign. Jesus warned, lest our prayers be as that of the hypocrites, that we should not pray to be seen or heard of men, and not to make vain repetitions as the heathen do. Those practices are "strange incense." To read a prayer from a prayer book simply because we think it is pretty, when it has not become our own from our heart, is certainly strange incense not prescribed by God. Many times in churches people pray aloud with high- sounding phrases and clichés they have heard from others, and we become more conscious of what they are saying than to whom they are praying. Praying to be heard of men can easily become the strange incense we are warned not to offer.

 

What would a mother think if her little child came and read to her a flowery statement by someone else, as though it were her own request? The mother would rather have her come and just say what she wants, out of her heart in her own words. Whether flowery and high-sounding or not, this would be real and not foreign to her. The best way to pray is to come with open, bared hearts, sincerely before God, and simply make our requests known to Him. God is not so much concerned with the words and the way we express them as He is with the earnestness of our hearts and our coming in faith, believing. We need to be sure that our prayer is our own, from our heart, prescribed by God, ascending to Him. Any other prayer is strange incense forbidden by God. 

 

 

 

The Prompting of Prayer:

 

Nadab and Abihu offered strange fire before the Lord, and God killed them because of it.

 

And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD" (Lev 10:1-2).

 

They were doing a right thing, but in the wrong way. They were the sons of Aaron and had a right to offer incense. God does not tell us where they got the fire, but He does say it was "strange fire... which he commanded them not." Because of their disobedience, God destroyed them with fire.

 

In Leviticus 16:12 the fire to be used in the censer to offer up incense was to come from the burning coals of fire on the brazen altar. That which was to kindle the incense and cause it to ascend to God was to come only from the brazen altar; anything else was strange fire. "And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces" (Lev 9:24). Here we see the origin of the fire which God wanted used to offer not only the sacrifices, but also the incense. It was fire from the Lord Himself that consumed the sacrifice. When the people saw the sacred and unusual fire, they shouted and fell on their faces. When the Lord Jesus died on the cross 1,900 years ago, the Bible says "it pleased the LORD to bruise him" (Is 53:10). Men did not put the Lord Jesus to death, but God laid upon Him the iniquity of us all and caused Him to suffer. It was the fire of God, the judgment of God, that came upon Him for man's sin. This is why He was consumed. This is why He died.

 

What, then, should cause us to pray today? What should make the incense ascend from our hearts? Too many people claim they need to get inside an ornate church, with soft music, to put themselves "in an atmosphere and mood of prayer." External means to prompt prayer are nothing more than "strange fire." One motivation to cause incense to arise from our hearts is a look at the wondrous cross of Calvary. Fire, or prompting, from God for what the Lord Jesus has done for us, should make us pray. We do not need the external means and methods of man; we simply need to keep close to Calvary.

 

Paul said he wanted to glory in nothing "save in the cross of our Lord Jesus" (Gal 6:14). If we do glory in the cross-not just a metal ornament about our necks or a statue with the image of Christ upon it-and with the eye of faith look back at Calvary and see what the Lord Jesus did for us, we will have all the burden, all the urge, we need to pray. Perhaps this is why the Lord's Supper is important for us today. Jesus said, "This do in remembrance of me" (Lk 22:19b). As we partake of the Lord's Supper we are reminded of His death, sufferings, and the shedding of His blood, and we do show His death until He comes. When we come to the Lord's table and there truly remember His death, we have a hunger to pray. The incense is ascending up from our heart at that time, and this is a delight to God. Prayer that is prompted by anything else is "strange incense," and God says it brings forth death; it is an abomination to Him. As believers, we should be careful not to lean on external means to motivate prayer. It may be strange fire that comes forth, and, instead of our getting our prayers answered, we might receive God's wrath. 

 

 

 

The People for Prayer:

 

When the priests went into the holy place to worship God they were to put on a "breastplate of judgment." In this breastplate were twelve precious stones, each engraved with the name of one of the children of Israel. A beautiful picture is given in Exodus 28:29-30,

 

And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

 

The priests were reminded that they were continually bearing the names of people upon their hearts before the Lord. This certainly is the way prayer should be made by believers. To really get our prayers answered we should have names of individuals upon our heart. It is not enough for us to pray vaguely and generally, "Lord, save everybody" or "God, bless everyone." Often in church we pray, "Lord, if there is an unsaved person here, save him today." Week in and week out, many churches never see one person come to know Christ as personal Saviour.

 

What a difference when in a church the believers have the names of individuals upon their hearts and pray specifically, "God, save Bill and Joe." They see them come, one after another, confessing Christ as personal Lord and Saviour. This is true in individual prayer life as well. Those who only pray generally, do not see very many come to Christ. But those who keep a prayer list of individual names that they pray for specifically and consistently, will often find them coming one after another to receive Christ as Saviour. We need to pray for believers too. It is one thing to pray for God to heal all the sick and to bless all the missionaries, but it is far different to pray for individuals by name. It may be time- consuming and may seem repetitious to make the same re- quest for many separate individuals, but this is God's method for answering our prayers. Many missionaries, delivered in a time of deep need or distress, learned later that someone had prayed very specifically for them at the exact moment of deepest need. This is true intercession. We must be specific in praying and bear the names of individuals before the Lord.

 

It is no accident that the breastplate was to be upon the high priest's heart when he went in before the Lord. This reminds us that prayer must come from the heart. Prayer needs to be fervent; it needs to mean business with God. We do not simply go through the motions of prayer, vainly repeating names or requests, but true prayer comes from the bottom of our hearts. The high priest was to bear the names of the children of Israel upon his heart. When God's people, a church or an individual, bear people upon their heart before the Lord continually, this will bring revival and transform a church in a very real way. Prayer merely uttered from the head because "we should pray" does not often get the answer from God. But prayer upon the heart of a saint who pleads for individuals before the Lord is heard of God, and the answer is given.

 

If we will bear the names of people upon our hearts before the Lord continually, we will not only see our own lives transformed, but the Church transformed as well. Multitudes will come to know Christ as Saviour. We must deal with people as individuals and not in groups; name them one by one before God, and see God work in their hearts and trans- form their lives for His glory. 

 

 

 

The Preciousness of Prayer:

 

Whatever else might be said of prayer, "It is most holy unto the LORD" (EX 30:10). Without a doubt God loves to hear His children talk to Him. Parents cherish the memory of their children first beginning to talk and coming to them even with the most minute, insignificant little requests. There is not a sadder moment than when a parent is denied the privilege, either through death or distance, of being able to communicate with his child. If talking to one another is so precious and real to us, how much more must it be between God and His own children. The Bible tells us "it is most holy unto the LORD" (Ex 30:10). God wants us to pray; He wants to hear us talk to Him; He wants to know our burdens and sorrow. It delights Him to hear us tell Him the requests of our hearts, that He as our heavenly Father might do something about them.

 

God was greatly provoked as they were "burning incense unto other gods in the land of Egypt" (Jer 44:8). Not only did they burn incense to other gods, but they burned incense unto the "queen of heaven" (vv. 17-19, 25). This, of course, God forbids, for incense is holy and precious to the Lord. To offer up prayer to anyone other than God Himself is an abomination and is disobedience unto God. Prayer is "most holy unto the LORD" (Ex 30:10). May we keep it that way in all our practice, that there be no perversion of our offering of incense to the Lord.

 

 

 

 

 

7. The Light at the Lampstand:

 

In many mansions and castles of old, often the first and most dazzling thing to strike the eye was a magnificent chandelier. Thousands of dollars were spent on these ornate ceiling fixtures but not for their beauty alone; the light from them was essential. In God's tabernacle, no less importance was placed upon the light inside. 

 

 

The Picture of the Lampstand:

 

The lampstand was made of pure gold beaten by the skillful hands of the craftsman whom God had filled with wisdom (Ex 31:1-11). Six branches came out of the sides of the main shaft. Each of the branches and shafts was exquisitely beaten, with flowers and knobs, and with an almond-shaped bowl at the end to hold the oil and wicks. The lampstand was made of a talent of gold.

 

Notice in Exodus 25:31-32, God says, "And thou shalt make a candlestick of pure gold. his shaft, and his branches,... And six branches shall come out of the sides of it [the shaft]." We are not left to our own imagination as to the typology of the "lampstand." In Revelation 1:12, John was shown "seven golden candlesticks." The Lord Jesus, whom He saw at this time, gave him the secret of this vision: "The seven candlesticks which thou sawest are the seven churches" (v. 20b). As we look at the candlesticks or lamp- stands in detail we can easily see the Church represented. It had one main shaft with six branches coming out of its sides. Christ obviously is represented by the shaft, and the Church by the branches. Christ is elsewhere described as the vine, and we are the branches coming out of the vine; or He is the Head, and we are the body joined eternally to the Head. The lampstand is another picture of our union with Christ.

 

We need not be surprised to find a picture of the Church in the tabernacle, for a number of types of the Church are either indicated or implied in the Old Testament. Several types of the Church as a bride are in the Old Testament, such as the bride of Isaac, Rebekah, and the Gentile bride of Joseph in Egypt. No doubt these were not recognized as types of the Church at the time, any more than Abraham realized his offering of Isaac was a type of Christ being offered up. Nevertheless, here is a beautiful and complete picture of Christ and His Church.

 

Six is the number of man. The Church of the Lord Jesus Christ is made up of ordinary human beings united with Christ through His shed blood. We are many members differing from one another, but all essential and important to the body if it is to function properly. By themselves, the branches of the lampstand had no standing in the tabernacle. Today, apart from Christ, we have no standing before God. One is the number of unity, deity, and sovereignty. The single shaft represented Christ, to whom we are united by the new birth and work of the Holy Spirit. The shaft and branches joined together made the perfect number, seven. The branches with the shaft are complete. We "are complete in him, which is the head of all principality and power" (Col 2:10). 

 

 

 

The Plan for the Lampstand:

 

 "Thou shalt make a candlestick of pure gold... and his branches... shall be of the same" (Ex 25:31). The gold in the tabernacle represented Deity, for here we see much of Deity. The shaft representing Christ was of pure gold, for "the Word was God" (Jn 1:1). When Christ said, "He that hath seen me hath seen the Father" (Jn 14:9), it was not just a figure of speech, for He was "God... manifest in the flesh" (1 Ti 3:16). In the brass outside the tabernacle we saw the sufferings of Christ, and now in the gold we see the glory that should follow" (1 Pe 1:11). Here is true Deity.

 

The branches were to be of the same." Does that mean we are divine, too? In part now, at least. "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature" (2 Pe 1:4). Make no mistake about it; this is a reality. People ask, "How can I live the Christian life?" You have a new nature, a new set of desires - divine desires from a divine nature. You will "do what comes naturally." We are definitely a "new creation" with a new nature, even partaking of the "divine nature." We are now "sons of God" by this new birth into God's family, We have the same kind of life, eternal life, as the Lord Jesus, and because He lives we shall live and never die! It is true we are still in this body of humiliation, but when He comes for us we shall be changed. When we see Him, we shall be like him, not only in nature, but completely. What a glorious day that will be! 

 

 

 

The Procedure for Making the Lampstand:

 

What was the procedure for making the lampstand? "Of beaten work shall the candlestick be made: ... all it shall be one beaten work of pure gold" (Ex 25:31, 36). In chapter 32 the golden calf was molded. What is idolatrous and designed by man can be easily and quickly cast into shape, but the lampstand was beaten into shape only from divine wisdom and with great effort. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" (Is 53:5). "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit" (1 Pe 3:18). Salvation is free, but is is not cheap, for we were "bought with a price" (1 Co 6:20). Now "we are his workmanship, created in Christ Jesus unto good works" (Eph 2:10). "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil 1:29).

 

For us to be molded and shaped into the instruments God advantage, we are to be "beaten" even as the shaft was. It may not be with the stripes of the eat-o'-nine-tails, but God has His ways of fashioning us, some through fire, some through deep sorrow, but "thou shalt remember all the way which the Lomb thy God led thee these forty years to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no" (Deu 8:2). Remember, we are of "one beaten work." We cannot be separated from the shaft. We can no more perish than can the Lord Jesus when we are "in" Christ and of "one beaten work." 

 

 

The Purpose of the Lampstand:

 

The lamps were to be lit "that they may give light over against it" (Ex 25:37). Any lampstand has one main purpose to give light. Christ, as the shaft, said, "As long as I am in the world, I am the light of the world" (Jn 9:5). A primary pur pose of Jesus was to be "the light of men" (1:4). "And the fight shineth in darkness; and the darkness comprehended it not" (1:5). As we look back now and see the blaze of light He brought to reveal God and eternal life to men, we wonder how, when they saw His miracles and life, they did not comprehend or lay hold of it. God explains it to us when He says men are "dead in sins" (Eph 215); "their minds were blinded" by Satan (2 Co 3:14). They had "the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Eph 4:18).

 

There were some who saw, for Peter said, "Thou art the Christ, the Son of the living God" (Mt 16:16). Jesus told Peter, "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (v. 17). It should humble us before the Lord to realize the grace of God that our eyes are open to see the light and to know Christ as our Saviour.

 

Not only did the main shaft have a bowl at the end of it, but each branch had a bowl and light at its end. These bowls had oil and a wick in them that made the light. The oil is a type of the Holy Spirit and is discussed later. The wick pictures the life of each believer as he burns out for God. Jesus said that, while He was here, He was the light of the world; but now that He is gone, His words, "Ye are the light of the world" (Mt 5:14), are in effect. What a responsibility is ours to take His place in the world!

 

Jesus stated further in the same passage, "A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house" (vv. 14b-15). Do you give light to all who are around you? Just as there was a difference about the Lord Jesus and His life, that those around Him knew that He was a "teacher come from God" (Jn 3:2), so men should be able to tell by our lives and actions that we are "born of God" (1 Jn 5:1).

 

The admonition now is to "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Mt 5:16). Every child of God has a light, a testimony, which he is to allow to shine. To hide it by putting it under a "bushel" is abnormal. The light shines through his good works, done not to attain salvation, but because he is saved. He must be sure his works done "before men" (Mt 6:1) are not done for the praise of men, else he would then have his reward; they should be done to glorify God. His motives must be pure, for Christ knows them and they shall be revealed at His judgment seat (1 Co 3:13; 4:5).

 

As a group of believers in a local church, you, too, have a testimony or a lampstand. If this testimony is not burning brightly, or if you let the "lamp of God" go out (1 Sa 3:3) in your assembly because of sin, God "will remove thy candle- stick out of his place" (Rev 2:5). Too many individuals have no testimony for Christ and, sadly, many churches where once the fires of revival burned and the light of God shined, now have "Ichabod," which means "the glory is departed," written over them. We need old-fashioned heart-searching to see if we have not left our "first love" and we must "repent, and do the first works" (Rev 2:4-5). If a church can go for weeks on end with no one brought "out of darkness into his marvellous light" (1 Pe 2:0), there should be some real soul- searching. "The way of the wicked is as darkness: they know not at what they stumble" (Pr 4:19). But, praise God, we do know, and we must show them in love and compassion. "In the midst of a crooked and perverse nation....ye shine as lights in the world; holding forth the word of life" (Phil 2:15). 

 

 

The Plan for Lighting:

 

 "They shall light the lamps thereof" (Ex 25:37). There is human responsibility for the light to be lit and burning. The priests were to light the lamp. God's plan is to use men as they preach the Word of God for people to come out of darkness into the light. "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe" Un 1:6-7). As Christ is seen through us, and as we give out the Gospel, we light the lamps in men's lives all over the world. By preaching and exhortation, we fan the flame in men's lives, exhorting "one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin" (Heb 3:13).

 

The individual is also responsible to "draw nigh to God" (Ja 4:8). What a sad day in Israel when Isaiah could say, "And there is none that calleth upon thy name, that stirreth up himself to take hold of thee" (Is 64:7). The need of the hour is for us to take stock of our own lives and then shake and stir ourselves out of our own lethargy. "Go to the ant, thou sluggard" (Pr 6:6). "Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame" (1 Co 15:34). These admonitions of a gracious God exhort us to action before He has to chasten us into action the hard way. Since we are all priests, we should beware lest the lamp of God go out in our own lives.

 

 

 

The Preparation of the Lamp:

 

the tongs thereof, and the snuffdishes thereof, shall be of pure gold" (Ex 25:38). The tongs were used to trim the wicks so the lamp would not flicker and go out. We must trim our lamps daily, as they did in the tabernacle, if our testimony is to be what it should. Bob Gray, pastor of the Trinity Baptist Church of Jacksonville, Florida, suggests that the "snuffdishes," or "boxes," were used to preserve the burned-out wicks, and that perhaps in the true tabernacle in heaven God is storing them for a special memorial before Him. Even as a sparrow does not fall to the ground without God knowing it, a man never burns out for God but what special note is taken. Far away by yourself, never making headlines, living sacrificially, burning out for God, re- member the “snuffdishes" where the wicks were not thrown on the ground, but saved in golden boxes. All the trimming of our life is done with golden tongs with the loving care of our heavenly Father.

 

Now, a wick is not to be seen but only to burn to allow the light to shine. When the light goes out, the wick is seen. This is true in life today. When we are burning for Christ, we are not seen; His glory is seen through us. When our light shines so men see our works and glorify us, we have missed the boat. The real light of God, our testimony, has gone out and the reward is the praise of men, not of God. 

 

 

The Cause of the Light:

 

God told the Israelites to bring "pure oil olive beaten for the light, to cause the lamp to burn always" (Ex 27:20). The lampstand, though beautiful, was useless without oil to burn in it. The wick would not produce light without oil, so the oil was essential above all else. Oil throughout the Scriptures symbolizes the Holy Spirit; here we see how essential He is if, individually or collectively, we are to have a light shining for Christ. The disciples were powerless until the day of Pentecost, when the Holy Spirit came upon them and they received power and became witnesses of Christ. The essential difference between the Christians of the first century and today is the filling of the Holy Spirit. They fasted while we feast, they prayed while we play, and they were filled with the Holy Spirit while too often we are filled with a hateful spirit or a careless spirit. Nothing will cause the light to burn but the oil. Nothing is going to set our churches or ourselves on fire for God but the emptying of self and the filling of the Spirit. Not our enthusiasm or endeavors but the energizing of the Holy Spirit will cause a life to shine for Christ.

Israel's responsibility was to fill the lamps with oil. God always is ready to fill the vessel that contains the "treasure" of the Gospel (2 Co 4:7), and the formula is that we "draw nigh to God, and he will draw nigh" to us (Ja 4:8). The priests could have had the most perfect wick possible, but it would not burn without oil. All the training, talents, and efforts in the world will not get the job done without the oil, the Holy Spirit. Our testimony as a Christian or as a church will shine only as the Holy Spirit is allowed to flow in and through us and "cause the lamp to burn."


The Command of God:

"Thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always" (Ex 27:20). Though obviously the oil was essential to cause the light to burn, God said, "Command the children of Israel" to bring the oil. This is a picture of the Christian being filled with the Holy Spirit, so the filling of the Holy Spirit is a command of God. Ephesians 5:18 says, "Be not drunk with wine, wherein is excess; but be filled with the Spirit." This is not optional; it is a divine imperative.

Too many today are totally oblivious to the Holy Spirit in their lives. They know nothing of His work in and through them. Many do not want to pay the price of a Spirit-filled life. It means giving up too much of self and the desires of the flesh, and they treat this command as though they have an option to refuse to yield to the Holy Spirit. As God admonished Moses to command the children of Israel, so we as God’s ministers are to command the children of God to be filled with the Holy Spirit. Not to do so is rebellion and sin.

 

 

The Clean Oil:

 

Notice in Exodus 27:20 that it was to be pure oil or, as the Hebrew word means, clean. There were to be no impurities, lest they hindered the light from burning. There was to be no mixture, only the pure oil. So today, if we are to shine for the Lord, there must not be any impurities in our life that would grieve the Holy Spirit. We are told, "Grieve not the holy Spirit of God" (Eph 4:30). Above all else, the Holy Spirit is holy. Any impurity in our lives grieves Him who is so designated. The reason so many lose the consciousness of His peace and presence is that they allow so-called little things in their lives. With all the jealousy, envy, strife, and hate among the saints, no wonder there is little power in the average church. The Holy Spirit has to work on the believer to convict him of sin, instead of through him to convert sinners. When David sinned and acknowledged it, he asked God to restore the joy of His salvation (Ps 51:12). If you lack the joy you once knew as a child of God, perhaps you, too, have grieved the Holy Spirit. Praise God, you can have peace and joy restored when you confess the sin the Holy Spirit is putting His finger on right now, for "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 Jn 1:9). 

 

 

(Constant burning of the oil):

 

The oil was to "cause the lamp to burn always." This was to be a constant burning. It was not enough for the lamp to burn brightly one day and be quenched the next. God was so concerned in Samuel's day that "ere the lamp of God went out in the temple of the LORD,... the LORD called Samuel" (1 Sa 3:3-4). Another admonition of God for us is to "quench not the Spirit" (1 Th 5:19). Any urge, yearning, or desire we may ever have had for spiritual things, God put there and wants us to respond and not to quench the Holy Spirit.

 

Remember, "it is God which worketh in you both to will and to do of his good pleasure" (Phil 2:13). What a sacred thing that God should give us even one desire to please Him! The reason people don't read the Word or pray or witness is that they don't want to. If there is one desire in your heart to please God, be assured that He put it there; and God help us if we quench that desire.

 

Apart from the Holy Spirit, "there is none that seeketh after God" (Ro 3:11). When you first came to Christ, you longed to see loved ones and friends come to Him. What has happened to that desire? I do not know all that the verse means when God says, "Unto every one that hath shall be given,…….. but from him that hath not shall be taken away even that which he hath" (Mt 25:29). But one thing is definite: the context tells us that if God gives us anything and we do not use it, we will lose even that. If God gives us the desire to witness, and we quench the Spirit by not responding in obedience, we will lose that desire. These are sobering, solemn facts we should consider seriously. 

 

 

(Continual filling of the lamps):

 

It was not enough for the lamps to be filled once; God said, “Aaron and his sons shall order it from evening to morning before the LORD” (Ex 27:21). When the tabernacle was first set up, no doubt they filled the lamps and may have foolishly felt that was enough and left the lamp alone. God said they were to fill the lamps morning and evening; once for all was not enough to keep the light burning. Similarly, we need a continual filling of the Holy Spirit. It is too bad some interchange the New Testament terms of "being baptized" and "being filled with the Holy Spirit." Worse yet is to argue over the expression and miss the experience of being filled with the Holy Spirit. The book of Acts tells of the disciples being filled with the Holy Spirit over and over. This is the enabling, energizing, and empowering work of the Holy Spirit in the believer's life for service. Too many, like Samson, do not know that they are not filled with the Holy Spirit and go out powerless to defeat (Judge 16:20-21). For our light to shine, we must have a continuous filling of the Holy Spirit.

 

 

 

 

 

8. The View at the Veil:

 

 "Warning! Do Not Enter!" There was no such sign on the veil, but God had given His instructions. The priests knew that they were not to enter beyond it into the Holy of Holies. Only the high priest was allowed to do so, and then just once a year.

 

The veil divided the two rooms inside the tabernacle. The first room, called the holy place, contained the three pieces of furniture discussed in the previous chapters. The other 10pm was called the "holiest of all," or "the Holy of Holies Inside the Holy of Holies was kept the Ark of the Covenant above which God said He would commune with the high priest, who represented His people (Ex 25:22). In the Holy of Holies the Shekinah glory was to be seen the manifest presence of God. The veil hid this sight of God, it was the final step into the presence of God. 

 

 

The Description of the Veil:

 

The description of the veil is in Exodus 26:31: "And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen of cunning work with cherubims shall it be made" (Ex 26:31). Immediately one can see it is the same as the outer court gate (27:16). That gate was a picture of Christ. the blue represented Him in His heavenly character as the Son of God come down from heaven; the purple, the color of royalty, depicted the Lord Jesus as the King of the Jews who one day will be recognized as King of kings and Lord of lords, the scarlet portrayed Him as the Lamb of God who shed His blood for our sins; and the fine linen of His righteousness.

 

Hebrews 10:19-20 says something particular about this veil: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh." This veil was a picture of Jesus in His flesh; all this was true of Him from the day He was born-when "God sent forth his Son, made of a woman" (Gal 4:4).

 

We have boldness now to enter into the presence of God, into heaven itself, through the veil, that is, through Christ and what He did in the flesh. Jesus said, "I am the way" and "no man cometh unto the Father, but by me" (Jn 14:6). 

 

 

 

The Deposit Behind the Veil:

 

Exodus 26:33 tells what was deposited behind the veil: "That thou mayest bring in thither within the vail the ark of the testimony." Tremendous things were there: the Ark of the testimony, which held "the golden pot that had manna, Aaron's rod that budded, and the tables of the covenant" (Heb 9:4). These objects were testimonies to the true and living God, and the reason this Ark was called "the ark of the testimony." The manna testified to God's provision in the wilderness, Aaron's rod that budded testified to God's power to bring life from the dead, the tables of the Law testified to God's perfect standard which demanded righteousness for anyone to stand before Him.

 

Also behind the veil "the glory of the LORD filled the tabernacle" (Ex 40:34), because God dwelt above the Mercy Seat between the two cherubim (25:22).

 

Jesus' flesh was the veil that hid the glory of God from human eyes. Those who looked beyond the veil of His humanity saw more than a mere man. When Jesus asked, "Whom do men say that I the Son of man am?" (Mt 16:13), Peter looked beyond His flesh and declared, "Thou art the Christ, the Son of the living God" (v. 16). Many today make Jesus a great Teacher or Example and do not see Him as He really is the divine Son of God.

 

 

The Division by the Veil:

 

Look at the division by the veil: "And the veil shell divide unto you between the holy place and the most holy“ (Ex. 26:33). The veil permitted limited access to God, but it prevented access to Him until it was rent in two. Christ earthly life was not an example to get us into heaven, His death opened the way.

 

The veil divided the place of worship and service froth God's presence. For any worship to reach God, it must pass through Christ. Much prayer may be made, but it must be in Jesus' name in order to reach God. Many desire to approach God, but they will not get through to Him unless they go through the "one mediator between God and men, the man Christ Jesus" (1 Ti 2:5). 

 

 

The Disjunction of the Veil:

 

The disjunction of the veil as told in Matthew 27:31-32 says,

 

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

 

The veil was only a curtain and not a wall. God tells us “the way into the holiest of all was not yet made manifest" (Heb 9:8). Not until Christ's death was the way manifest and opened into God's presence. First notice that it was divinely rent in two: the picture of Christ's death. They were simutaneous. The veil was rent in two whom the top to the bot tom" (Mt 27:51), not by man but by God. Tradition says this veil was four inches thick, and two teams of oxen hitched to each side could not tear it apart. Obviously no man could. Jesus said, "No man taketh it [My life] from me, but I lay it down of myself (John 10:18). The men of Jesus’ day were simply God's instruments to carry out His divine plan of redemption. Isaiah said, "It pleased the LORD to bruise him" (53:10). On Calvary, God was judging our sin in the person of His Son "who his own self bare our sins in his own body on the tree" (1 Pe 2:24).

 

The veil was dramatically rent. "The earth did quake, and the rocks rent; and the graves were opened" (Mt 27:51-52). With many who came out of their graves appearing in the city, there could be no question about it being known that something unusual had happened. Those who witnessed it had no excuse for their unbelief. God did all that was needed to show them that Jesus Christ had fulfilled prophecy and was the Messiah.

 

The veil was deliberately rent. The way to God is now opened completely for all. God says we can "come boldly unto the throne of grace" (Heb 4:16), and we have "boldness to enter into the holiest by the blood of Jesus" (10:19). With- out the rent veil we could not have such access.

 

 

 

 

 

9. The Ark 

 

Preparation of the Ark:

 

 

Directions for the Ark's preparation are given in Exodus 25:10-15. This chest was three feet nine inches long, two feet three inches wide, and two feet three inches high, making it about the size of a small cedar chest. It was made of acacia wood with an overlay of "pure gold, within and without" (v. 11). Four rings of gold were on the sides to hold staves of wood, also covered with gold, by which to carry the Ark on the Israelites' journeys through the wilderness. The Ark's top was a slab of solid gold called the Mercy Seat, with two cherubim at the ends, all made of one piece of beaten gold. The cherubim faced each other, with their wings stretched out over the Mercy Seat and touching each other. Here, God said, "I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony" (Ex 25:22). 

 

 

(The command for the Ark's construction):

 

Note God's command: "And they shall make an ark of shittim wood" (v. 10). The way to approach God and the place to meet Him come as a revelation from Him, not from the reasoning of man. "There is none that seeketh after God" (Ro 3:11) except by the divine "drawing" of the Holy Spirit Un 6:44). Man left to his own devices and wisdom will change "the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things" (Ro 1:23).The tragedy is that, with all his wisdom and logic, man cannot realize his folly in turning to false gods, as God says in Isaiah 44:14-19.

 

Noah was commanded, "Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch" (Gen 6:14). Reason said this was foolishness, for it had never rained and there was no place to float such an ark. But "by faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb 11:7).

 

One other ark is mentioned in Scripture, the ark made by Moses' mother when she hid him from Pharaoh's death penalty upon all Israelite children. She covered this ark with pitch, even as Noah did; the Hebrew word root for "pitch" is also the root for "redemption." 

 

 

(The construction of the ark):

 

The construction of the Ark is given; it was to be made of "wood." This speaks of the humanity of Christ, as "a root out of a dry ground" (Is 53:2). If He were no more than a mere man, there would surely be "no beauty that we should desire him" (v. 2). One thing made a difference, however, for God said, "And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about" (Ex 25:11). Christ was a man in every sense of the word, except that He did not sin, but above all, He was "God... manifest in the flesh" (1 Ti 3:16). The word speaks of His humanity and the gold of His deity. From this we see "the sufferings of Christ, and the glory that should follow" (1 Pe 1:11). The wood furniture outside the tabernacle proper was covered with brass, which speaks of judgment. In the holy place or "heaven itself" the wood was covered with gold, speaking of glory to follow. Also, there was the "crown of gold round about." One day He shall wear the crown and be rightfully worshiped as the King of kings and Lord of lords.

 

 

 

(The carrying of the ark):

 

Carrying the Ark is mentioned next: "And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them" (Ex 25:14). The Ark, to be carried by Israel as they journeyed through the wilderness, assured them of God's presence. Today we journey as pilgrims and strangers through the wilderness of this world; we also are assured of God's presence with us, for our bodies are the temple of the Holy Spirit. The staves (v. 15) were never to be taken out as long as they were still traveling in the wilder- ness. So, as long as we are in the world, we have the assurance that the Holy Spirit will abide with us (see Jn 14:16).

 

When the Ark of the Covenant was captured by the Philistines (1 Sa 4), Eli's daughter-in-law gave birth to a son and named him Ichabod, meaning "the glory is departed" (vv. 19-22). Because God plagued the Philistines so severely, they sent the Ark back to Israel, where it remained in the home of Abinadab in Kiriath-jearim. Many years later, when David had established his throne in Jerusalem, he placed the Ark on an ox-drawn cart, contrary to the instructions in Numbers 4, to take it up to Jerusalem (2 Sa 6). During the journey, one of David's men was killed by the Lord when he touched the Ark to steady it. David, fearing the Lord's wrath, would not take the Ark into Jerusalem; therefore, he put it in the house of Obed-edom. It remained there three months, and Obed-edom and his household were blessed by God. Reassured, David had the ark carried up to Jerusalem by bearers, with sacrifices and great rejoicing.

 

David was so overjoyed that he girded himself with a simple loincloth and danced in front of the procession. His first wife, Michal, was disgusted with him and berated him for his unkingly behavior. He told her that he was willing to humble himself even more in order to celebrate before the Lord, to whom he owed his position as king. As punishment for her scorn, she remained childless to the day of her death. 

 

Today we need to yield to the Holy Spirit, to do all that He urges us to do "before the Lord," and not be stopped. by criticism or scoffing we receive. This is not at all to endorse wild fanaticism or disorderly behavior; but, as Vance Havner said, "Too many go to the ball games and act like a bunch of Comanche Indians, and then come to church and sit like a bunch of wooden Indians." With a heart of love and devotion to the Lord Jesus, controlled and motivated by the Holy Spirit, we should so walk in the Spirit as to do even the unusual to the glory of God. 

 

 

Preservation of Articles Within the Ark:

 

Look now at the preservation within the Ark. "And thou shalt put into the ark the testimony which I shall give thee" (Ex 25:16). Inside the Ark three things were kept as Israel traveled through the wilderness: "the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant" (Heb 9:4). It is time to see what these things meant to Israel and what they should mean to us today. 

 

 

(The law):

 

First, there were the tables of the Law which God gave to Moses in the mountain. The first tables were broken by Moses when he came down from the mountain and saw that Israel was breaking the Law in worshiping the golden calf (Ex 32:19). God told Moses to "hew...two tables... like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest" (34:1). These tables were deposited within the Ark and kept there for years. Deuteronomy 31:24 says that after Moses finished. writing the book of the Law, he instructed the Levites to put it in the Ark of the Covenant, "that it may be there for a witness against thee" (v. 26). Two things are to be learned from all this. First, the Law was ever present to remind Israel that they had sinned and needed the blood-sprinkled Mercy Seat or they would be condemned. Years later, when Josiah was king, the Law was found in the house of God and read. The king was convicted, as were all the people, and they repented, turned to the Lord, kept the Passover again, and saw revival.

 

Second, the Law within the Ark speaks of Christ, who could say, "I delight to do thy will, O my God: yea, thy law is within my heart" (Ps 40:8). Again, "I do always those things which please him [my Father]" (Jn 8:29). How wonderful it is to realize that "Christ is the end of the law for righteousness to every one that believeth" (Ro 10:4). He came not to destroy the Law but to fulfill it for you and me. Now God looks at us as though we ourselves had kept the Law, for we are now in Christ, and all that He accomplished is credited to us. 

 

 

(The pot of manna):

 

The golden pot of manna also was kept in the Ark. "And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept" (Ex 16:33-34). The manna was the food God miraculously provided for the Israelites in the wilderness. It was first given when they began to murmur for lack of food and complained to Moses. God gave them specific instructions about gathering the manna daily and not trying to keep any for the next day. Sure enough, some tried to keep it, but it became rotten (16:20). "And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan" (v. 35).

 

Jesus said,

 

I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world. Jn 6:48-51). 

 

 

(The manna, then, was a type of Christ):

 

There is the initial act whereby we partake of Christ as the bread of life and receive eternal life. There is also the daily partaking of Him through the written Word for our spiritual food. This cannot be stored up but must be taken daily, even as the Israelites took the manna daily in the wilderness.

 

A great tragedy occurred along the way. Israel said, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, the garlick: but now our soul is dried away: there is nothing at all, beside this manna before our eyes" (Num 11:5-6). They forgot the slavery, the hard taskmasters, and bondage in Egypt. When they began to complain about God's provision, they wanted to satisfy their fleshly appetites. It is dangerous to look at and set our affections on temporal things, for we, too, will complain and lose our taste for the things of God.

 

When Israel grew tired of the manna, "The people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it” (Num 11:8), but still they could not make it satisfying to them- selves. Today, some try to "doctor up" God's Word to make it palatable, but it just will not satisfy the worldly minded. The people cried out for meat, and God sent a wind which brought quail from the sea for them to eat. But God said they were to eat it for a month until it came out of their nostrils and was loathsome to them. It did just that, and then God sent a plague upon them. The sad commentary on this whole inci- dent is in Psalm 106:15: "And he gave them their request; but sent leanness into their soul." 

 

 

(Aaron's rod):

 

Aaron's rod that budded was also to be put in the Ark as a testimony. Again we see another story of tragedy in the life of Israel in their wilderness wanderings, recorded in Numbers 16-17. The people were not satisfied with their leaders. 

 

And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up your- selves above the congregation of the LORD?" (Num 16:3).

 

Does this sound familiar to some congregations today? In the first place, Moses did not take this honor on himself; God chose him. The congregation did not act very holy along the way, even though they thought they were holy. Because of their sin and rebellion, God did a most unusual thing to judge Korah and those who followed him.

 

The ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit [hell], and the earth closed upon them: and they perished from among the congregation (vv. 31-33).

 

It is still a dangerous thing to rebel against God and His leaders!

 

To show the others who was to be the spiritual leader, God told them to take twelve rods and write the name of the twelve tribes of Israel on them, with Aaron's name on the one for the tribe of Levi. They were to place them before the Ark overnight, and in the morning the owner of the rod that blossomed was to be the leader. When Moses went into the tabernacle of witness, "Behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds" (17:8). Here was God's seal on the one to be His leader and priest. "And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels" (v. 10). So it was to be a sign for Israel for years to come of their rebel- lions and of God's seal on Aaron and his sons as priests of God. Ministers of God need the seal of a life-giving ministry and of souls being saved as they minister the Word of God. 

 

 

Propitiation over the Ark:

 

God tells about the Mercy Seat in Exodus 25:17-22. A slab of pure gold, the same length and width as the Ark, was the Ark's cover. Made from the same piece of gold and fashioned at the ends of the Mercy Seat were the cherubim. God said that between these two cherubim and above the Mercy Seat is where He would meet and commune with Israel.

 

The word for Mercy Seat is the same word translated "propitiation," which means to placate, appease, or make satisfaction. The work of Jesus Christ is seen as the fulfillment of the Mercy Seat:

 

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world (1 Jn 2:1-2).

 

Now, God is a holy God, for the seraphim cry, "Holy, holy, holy, is the LORD of hosts" (Is 6:3). Any sin is a heinous offense to God's holiness. Divine justice demands that sin be fully punished, for in no way can an infinite God be generous or lenient toward man in forgiving his sins. The righteous demands of God's Law must be fully met before God can have anything to do with sinful man. However, God's matchless love has provided the one and only way that God can remain just and yet justify the sinner, and that is at the Mercy Seat. Christ has satisfied God's every demand for righteousness and the righteous settlement of man's sins. Christ has once suffered for sins and shed His blood.

 

In the Old Testament, on the Day of Atonement the priest went into the Holy of Holies and sprinkled the blood of the sacrifice on the Mercy Seat. This was to make atonement for the sins of the people for the past year. When Christ died, "by his own blood he entered in once into the holy place, having obtained eternal redemption for us" (Heb 9:12). "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" (9:24). 

 

Not only was Jesus Christ the atonement for our sins, the sin offering and trespass offering, but He was the fulfillment of the whole burnt offering as well. This was the offering which pictured doing God's complete will and fully satisfying a holy God. It was such an offering that God says is a sweet-smelling sacrifice to Him.

 

The description of the two cherubim is given in Exodus 25:18-22. From their position they seem to be bowed in the presence of the omnipotent God, indicating an act of reverence. We need to learn from this picture that there should be deep reverence in the presence of the holy God. When the apostle John saw Christ in His glorified form, he "fell at his feet as dead" (Rev 1:17). One day every knee will bow before Him (see Ro 14:11). How tragic that some will have to bow unwillingly and hear the sad words, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels" (Mt 25:41).

 

Then we see that "toward the mercy seat shall the faces of the cherubim be" (Ex 25:20). The idea seems to be that they are looking on the blood-sprinkled Mercy Seat. First Peter 1:11-12 seems to indicate that Christ's sufferings are "things the angels desire to look into."

 

Finally, the Mercy Seat is the place of union and communion with God. Man can only meet God on His terms at the blood-sprinkled Mercy Seat. When the sinner comes by faith to the throne of grace and claims Christ's blood to satisfy God for his sins, he will immediately be born of God. This brings him into eternal union with God. No longer is he seen as in Adam alone, for now he is in the second Adam, Christ. No longer is he "without God in the world" (Eph 2:12), but his body becomes "the temple of the Holy Ghost" (1 Co 6:19).

 

God also says it is from here that He will commune with men from above the Mercy Seat. The tabernacle had a veil which kept the priest from going into the very presence of God except once a year on the Day of Atonement. Now that the veil has been rent, God says we have "boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh" (Heb 10:19-20).

 

 

 

 

 

10. The Covering of the Cloud 

 

The Glory of God:

 

Moses had such a unique privilege; he talked with God and "the LORD spake unto Moses face to face, as a man speaketh unto his friend" (Ex 33:11). In the course of the conversation Moses made a daring request, "Shew me thy glory" (33:18). God's reply reveals one of the most sacred scenes of the mysteries of God:

 

And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: and I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen (33:19-23).

 

One description of God is "a consuming fire" (Heb 12:29). No wonder Moses could not see Him in His fullness. Because of this, Moses was not ever able to enter the tabernacle (Ex 40:35). It is no wonder that when God appeared to Moses in the burning bush He said, "Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (3:5). What Moses did see of God's glory during the days in the mount had a profound effect on him.

 

“And it came about when Moses was coming down from Mount Sinai... that Moses did not know that the skin of his face shone because of speaking with Him. So when Aaron and all the sons of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him" (Ex 34:29-30, NASB).

 

When the cloud was there, God was there. In Revelation 2:1 the Lord Jesus "walketh in the midst of the seven golden lampstands [the churches]." There is a world of difference when you go into a church and can sense God is there. Vance Havner said, "We are too often more conscious of the absence of the people than of this presence of the Lord." There is a glow on the faces of those who are brought into God's presence. It is very real. They are different. They, as Moses, won't boast or be aware of it, but their faces will shine. Others will see it and often be inwardly afraid.

 

Preachers testify what a difference it makes to stand before a congregation where faces are glowing with the joy of the Lord. He knows he is preaching to people whose hearts are open and responsive: he doesn't have to break through the barrier of hard hearts. A face shows so much A fallen countenance indicates that persons feel that the preacher is preaching at them and not for them. When Cain sinned, "his countenance fell" (Gen 4:5). Oh, the joy of pastoring a church where God's glory is evident in the people's faces!

 

This glow, this radiance, this joy that is evident when God really meets with His people, is desperately needed today. Where is the glory of God in the average church? Where are the glowing faces? Where do you sense you are standing on holy ground? Thank God, He is raising up preachers and churches all over the country who are tired of deadness and dryness. They are seeking His face and finding new joy and excitement in His house.

 

Second Corinthians 3:18 says that as we behold God's glory in His Word, we

"are changed into the same image from glory to glory, even as by the Spirit." It is as we are "beholding... the glory of the Lord" that we are changed. "And it came about when Moses was coming down from Christ must be exalted. In all His beauty and glory He must be preached. 

 

 

 

The Goodness of God:

 

The goodness of God is seen in the provision of "the cloud by day.... [and] fire by night" (Ex 13:22). It was a wall of protection to the children of Israel as they fled Egypt. When they came to the Red Sea they were stymied. The Egyptians were breathing down their necks, and there was nowhere to go, no place to hide. God put the cloud between the Egyptians and Israel "and it was a cloud and darkness to them [the Egyptians], but it gave light by night to these [Israel] (14:20). It protected Israel from the Egyptians at the rear but provided light for them to go through the Red Sea. How good God is; He still provides protection for His people.

 

There seems to be another purpose of the cloud, as seen in Isaiah 4:5-6.

 

And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storms and from rain.

 

Anyone who has been in Egypt and the wilderness between there and the promised land knows how hot the sun's rays can be. Apparently this cloud protected Israel from the blazing heat of the day. The fire must have been their light and heat by night. God thinks of everything. Their shoes never wore out. He provided manna. Above all, He was in their midst all the time. The astounding thing is how Israel murmured constantly in spite of this. The believer today has the admonition, "Let your conversation [manner of life] be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb 13:5-6). 

 

 

 

The Guidance of God:

 

God guided His people by simply moving the cloud when He wanted Israel to move and then stopping the cloud in the spot He wanted them to abide. God's guidance is so simple, yet so profound.

 

And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: but if the cloud were not taken up, then they journeyed not till the day that it was taken up. For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys (Ex 40:36-38).

 

The children of Israel lived in tents; they were pilgrims who wandered in the wilderness for over forty years. The promised land lay ahead. They lived in a foreign and un- known land. God alone knew the land and what lay ahead, and in His goodness He guided them day by day and step by step. When God was ready for them to move on, He simply lifted the cloud of smoke in the daytime or the pillar of fire at night and moved it in the direction He wanted them to go. If the cloud did not move, Israel dared not move. (See Ex 13:21-22; Num 9:15-23.) From Numbers 9:22 it is evident that Israel stayed only a short time (two days) in certain places, while they stayed "a month" or "a year" at others.

 

Today God wants to lead His people just as definitely and deliberately by His presence, the Holy Spirit. The Holy Spirit is the One who leads today. "For as many as are led by the Spirit of God, they are the sons of God" (Ro 8:14). "If ye be led by the Spirit" (Gal 5:18).

 

Now, this is not to strain a point, but perhaps this is why many persons know so little about God's definite leading in their lives. Israel could have ignored the cloud and looked for some other kind of leading from God and missed His will.

 

There is no jealousy in the Trinity, to be sure, but each Person of the Godhead has a distinct role to play in our lives. Christ, not the Holy Spirit, suffered for our sins. We do not tell lost people about the Holy Spirit. That is simply being discerning and theologically correct.

 

The Holy Spirit is the One who leads. To ignore the fact that the Holy Spirit leads can cause frustration and many missed blessings of God's leading. Christians need to consciously look to and depend on the Holy Spirit to lead them.

 

Oh, the joys of walking in conscious dependence upon the Holy Spirit and seeing Him direct your steps to the spot God wants you. One night my wife and I set out to visit for the Lord. Earlier I had felt a deep burden to see someone come to Christ that night. We prayed aloud before we left, asking the Holy Spirit to lead us and to have someone respond. As we were driving toward the first address on our list, I felt an urge to stop for a minute to encourage a man from our church who was having some problems. A couple of weeks before I had taken my travel trailer to his service station to get the electric brake fixed, but he was unable to fix it. That night as we visited, he asked if I had gotten it fixed. I told him two brothers had just opened a station near me and had fixed the brake. Like a flash he asked the brothers' names. I told him one, he blurted out, "I know him. Why, he lives half a block from here. I witnessed to these two brothers and have been concerned about them. I even asked one of my classes to pray for them." When he said that, I felt a strong urge to go by there.

 

We got the address and went to their door. Barbara, Chuck's wife, came to the door. We introduced ourselves and asked if Chuck was in. He was at work, but, she said, "Do come in." We sat down and began to tell her the great Gospel story about the Lord Jesus. As I told how Christ suffered for our sins, she began to cry. I said, "God has been dealing with you, hasn't He?" She nodded yes. I finished telling her how she could know and receive the Lord Jesus personally. Then she bowed her head and received the Saviour. When we finished praying, the joy of the Lord beamed from her face. We visited about an hour longer, giving her further spiritual instruction.

 

As we rose to leave, she made the startling statement, "I knew you were coming tonight." Surprised, I said, "Lady, what do you mean, you knew we were coming? You didn't know I existed, and I didn't know you existed. We didn't plan to come here." Then I showed her the names of the people we planned to visit. She replied, "I know all that, but I have been miserable and have prayed all day that God would send someone tonight to tell me how to be saved!"

 

My wife and I wept, for we felt we were on holy ground. What if we had not been in fellowship with the Lord and had not let the Holy Spirit lead us? We would have missed one of the most thrilling moments of our lives. Yes, God does lead His dear children along today.

 

There is grave danger in not moving when God leads, but this is also true about moving when God does not lead. When the children of Israel spied out the promised land in Numbers 13 and did not believe the Lord, God said they would not enter the land but wander for forty years. Presumptuously, the people came to Moses and said, "Lo, we be here, and will go up unto the place which the LORD hath promised" (Num 14:40). Moses rebuked them and warned, "Go not up, for the LORD is not among you; that ye be not smitten before your enemies" (v. 42). "But they presumed to go up unto the hill top; nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah" (vv. 44-45). What a sad day it was for them. The cloud did not move, the Ark stood still, and Moses departed not, yet the people went on to their own harm and disgrace.

 

Christians today must live in God's will to avoid many pitfalls and defeats. We need to heed the admonition in James 4:13-15: 

 

Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that.

 

It would save many headaches and much loss if Christians would consciously wait on the Lord before making decisions and running out of His will. Many butt their heads against brick walls, totally ignoring God's will.

 

God's glory, goodness, and guidance are promised for each of us today. The tragedy is the awful famine, dearth, and barrenness of these three things in so many Christians and churches today.

 

 

 

 

 

11. The Place of the Priests 

 

The Calling of the Priest:

 

 "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons" (Ex 28:1). 

 

 

(God's sovereign call):

 

God said, "Take" Men didn't choose to be priests; they were chosen by God. It has always been so "And no man taketh this honour unto himself, but he that is called of God, as was Aaron" (Heb 5:4). Men should not decide to become preachers; they must be "called of God." No man should dare to do such a thing, for it is the height of audacity.

 

Jeremiah knew this sovereign call when he wrote, "The word of the LORD came unto me, saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jer 1:5). To preach and to suffer as he did, he needed that divine and definite call. "Thou shalt go to all that I shall send thee" (v. 7a). To be sent by God is the greatest of callings. "Whatsoever I command thee thou shalt speak" (v. 7b). To speak what God commands would be to give an awesome message. "Be not afraid of their faces" (v. 8). This boldness is a must for God's servants today also. "Behold, I have put my words in thy mouth" (v. 9). What authority that would give a preacher! No wonder now that we have the Word of God we are commanded to "preach the word" (2 Ti 4:2). This would cause more people to respond to God's ministry today as they did to Jesus: "And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes" (Mk 1:22).

 

Paul knew this sovereign call also, for he said, "But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood" (Gal 1:15-16). God chose Paul even before his birth! That should humble any God- called preacher. Then Paul assures us God called him by His grace. No matter who it is, a preacher must know God called him or he will flounder and fail. This call was for two things: First, "to reveal his Son in me." "Holy men of God spake" (2 Pe 1:21), and so those who speak for God today must be holy men of God who reveal Christ in their lives as well as through their lips. Those who preach must be "an example of the believers" (1 Ti 4:12). Preachers must be able to say, "Be ye followers of me, even as I also am of Christ" (1 Co 11:1).

 

Second, this call was to "preach him [Christ] among the heathen" (Gal 1:16). This is what changes lives of individuals and thus changes the world. Today some are trying to begin with changing man's environment first, but the environment never changes men's hearts. God always changes men on the inside first. The world calls this preaching "foolishness; but unto us which are saved it is the power of God" (1 Co 1:18). Remember, "the gifts and calling of God are without repentance" (Ro 11:29). God never changes. His ways are not man's ways, but they still are the best! 

 

 

(The selective call):

 

Under the Law, God had a severe penalty for anyone who dared to intrude into a priest's office if he were not called to be in that ministry. In Numbers 1:50-51 God specified that the Levites were to be over the tabernacle and to "minister unto it." Then God warned, "The stranger that cometh nigh shall be put to death." The calling of God was selective. The priests were called from among the children of Levi, and no one else dared usurp such authority or ministry.

 

A very glorious and wonderful thing about this selective calling was that it was to be "from among the children of Israel" (Ex 28:1). Yes, as the song writer said, "He could have called 10.000 angels" to protect Him, and He could have called 10.000 angels to preach about Him, but, thank God, He calls men to minister. As the writer of Hebrews says,

 

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; who can have compassion on the ignorant, and on them that are out of the way; for he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins (5:1-3).

 

The priests were human. "And they truly were many priests, because they were not suffered to continue by reason of death" (Heb 7:23). They were frail and failed too often. God reminds us that "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us" (2 Co 4:7) and "that no flesh should glory in his presence" (1 Co 1:29).

 

Another wonderful side of this calling of men is that "Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months" (Ja 5:17, NASB). Many ministers are greatly encouraged by this wonderful fact. It can so easily seem that a man greatly used of God is some superbeing but we all have feet of clay, so we must depend on the Holy Spirit to do everything and be sure that Christ gets the glory.

 

Some ministers, like Jonah, have run from the Lord. Some may have hid under the juniper tree, as Elijah did. The glorious grace of God is that we can have the wondrous experience of Jonah, "And the word of the LORD came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee" (Jon 3:1-2). God doesn't change His mind and withdraw the calling. Maybe you need to hear Him say to you the second time, "Arise, go, preach!"

 

No wonder God stresses the human element in His servants. Every pastor, every man of God, is still a man at best, and should not "think of himself more highly than he ought to think" (Ro 12:3). On the other hand, God's people should respect God's servants "and... esteem them very highly in love for their work's sake" (1 Th 5:13). 

 

 

 

(The call to serve):

 

The call is to serve, "that he may minister unto me in the priest's office" (Ex 28:1). The priests were not to work at anything else, for this was a full-time job. They were to receive tithes and food from the people. This should be true of God-called ministers today. "Even so hath the Lord ordained that they who preach the gospel should live of the gospel" (1 Co 9:14).

 

Along with this it should be emphasized that a minister is to minister, to serve. There was hard work, and much work, in the service for the priests. The ministry may look glamorous and easy, but, as any minister worth his salt will tell you, it is taxing and trying, although worth it all. A pastor's wife wrote "Dear Abby," complaining of the inconsiderateness of the people in their parish. She and her husband were disturbed at being called on at all hours of the night. It bothered them that they had so little time of their own. Most pastors count it the greatest honor that people value their prayers at 2:00 A.M. in the middle of a crisis. That kind of pastor knows his calling is to serve.

 

So high and honored, though, was the priestly ministry that God says, "And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel" (Deu 17:12). The death penalty was upon any who didn't obey the priest. This was under Law, but God says today, "Obey them that have the rule over you, and submit your- selves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you" (Heb 13:17).

 

 

 

The Clothing of the Priests:

 

Not only is there a calling for God's servants but there is special clothing for them. "And thou shalt make holy garments for Aaron thy brother for glory and for beauty" (Ex 28:2). The special garments for the priest were not ordinary but were expensive and especially designed, as commanded by God. The linen garments entwined with gold, and the breastplate with engraven jewels certainly were beautiful.

 

The garments were made by those, God said, "whom I have filled with the spirit of wisdom" (v. 3). No one designed his own garment, so there was no rivalry to see who could have the most elaborate or expensive garments. The Holy Spirit gave the directions, and Spirit-filled men conformed by making the clothing exactly as directed.

 

Today, God's servants are to be clothed with garments of righteousness, as described by the Holy Spirit. Only Spirit- filled men of God will conform as directed.

 

"And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat ... and a girdle" (v. 4). When these priests were consecrated, the garments were put on in the order given in Exodus 29:5-6.

 

The embroidered coat of fine linen was the first garment put on the priest after he was washed at his consecration (Lev 8:7). It was the innermost garment. The ephod, girdle, breastplate, robe, and miter were all embellishments or accessories for the service of the priests. The word for "coat" probably comes from a verb meaning "to cover or hide." Thus the priest was fitted for his holy office by reason of his garments. These dignified his person, covering him with a glory and beauty which he did not possess in himself. 

 

The priests, of course, were only types and pictures of Christ, the true High Priest Also, the fine liner is a picture of righteousness (Rev 19:8). Jesus was righteous indeed in birth and behavior. Pilate said, "I find no fault in him" (Jn 19:6). Pilate's wife spoke of Him as "that just man" (Mt 27:19). Stephen called Him "the Just One" (Ac 7:52). Peter tells us He "did no sin" (1 Pe 2:22), and John says, "In him is no sin" (1 Jn 3:5). The statements about the Lord Jesus are summed up in Hebrews 7:26, where He is said to be "holy, harmless, undefiled, separate from sinners."

 

God's servant today, part of "a royal priesthood" (1 Pe 2:9) who "must give account" (Heb 13:17) for those to whom he ministers, must first be robed with the robe of righteousness provided by God (Ro 3:22). This takes place at his new birth. In his behavior he also must be "blameless" (1 Ti 3:2), "separate" (2 Co 6:17); and "purge himself" to be "a vessel unto honour" (2 Ti 2:21) to be used of the Lord. The Church doesn't necessarily need more men in the ministry, but it does need more "men of God" in the ministry. Not "holier than thou" but "holy" men. "Holy men of God spake as they were moved by the Holy Ghost" (2 Pe 1:21) in former times, and much happened. So it will be today for the man clothed with righteousness.

 

"The robe of the ephod" (Ex 29:5) was next. This is the first time the word "robe" is used in the Bible. In the other places it refers to a robe worn by kings and princes. But this was a garment of special dignity which gave a princely character to the office of the priest. No wonder we are spoken of as "a royal priesthood" (1 Pe 2:9).

 

Nothing is said of the materials from which it was made; we only know that it was blue (Ex 28:31), which speaks of the heavenly calling of the priesthood. The man who knows his calling is from above will not "entangleth himself with the affairs of this life" (2 Ti 2:4). He will not be so heavenly minded that he is no earthly good. This will simply make his calling so noble and great that, like Moses, who "refused to be called the son of Pharaoh's daughter," he will choose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward" (Heb 11:24-26).

 

This robe had a hole at its top, and the hole had a binding of woven work so that it would not be torn (Ex 28:32). On the robe's hem were "pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about" (28:33). The pomegranate is specially connected with the Holy Land. Pomegranates were brought out by the spies (Num 13:23) as evidence of the fruitfulness of the land. They were not the fruit of Egypt, the picture of the world. The "fruits" there were melons, cucumbers, leeks, onions, and garlic, all of which are grown close to the ground. The pomegranates were always the picture and reminder of fruitfulness. God expects every creature to be fruitful. When the Lord Jesus found the fig tree with leaves only and no fruit, He cursed it. He said to His disciples, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain" (Jn 15:16). To be consistent, this fruit must include the fruit of the Spirit: love, joy, peace (Gal 5:22), and the fruit of souls (Ro 1:13).

 

Bells were on the hem of the robe also. "And his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not" (Ex 28:35). Nothing else is said about these bells. Much conjecture has been made as to their purpose and meaning. One thing seems obvious; the priests were to keep moving. They could not sit nor stand still. When the nobleman gave the pounds to his servants, he said unto them, "Occupy till I come" (Lk 19:13). The servant who did not put the pound to use but hid it was called a "wicked servant" and was slain (vv. 22-27).

 

The next piece of the clothing was the ephod itself. As described in Exodus 28:6-14, it was a short outer garment. The ephod was made of two pieces, a front and back joined by two shoulder pieces and by a band around the bottom. On the shoulder straps were two onyx stones set in gold and engraved with the names of the twelve tribes of Israel. "And Aaron shall bear their names before the LORD upon his two shoulders for a memorial" (v. 12b). This was a unique garment, for the fine linen had fine strips of pure gold like wire woven into the linen (39:3). A "curious girdle" or belt made of the same material bound the ephod to the priest (vv. 4-5).

 

Throughout Scripture "shoulders" represent strength. The names of the children of Israel were borne upon the high priest's shoulders. Moses and Aaron certainly bore the children of Israel up on their journey. Had it not been for Moses' intercession in Exodus 32:30-32, God would surely have him (2 destroyed them. Perhaps few churches or Christians realize how often a pastor has intervened for a church before God. Paul spoke of the care of the churches that was upon Co 11:28). No wonder God's servants are admonished to "be strong and of a good courage" (Jos 1:6; cf. 2 Ti 2:1). The ministry is not a place for the weak and fainthearted, as can be attested by the long list of casualties along the road. The tragic caricature made by Hollywood and TV of a minister being a prissified, effeminate man, sipping tea with old ladies, is almost sacrilegious. Or the weakling given over to the passions of the flesh. No, the minster is a soldier who enters into a battle with the forces of Satan and sin and needs God's divine power woven into his life, as represented by the gold wire. 

 

 

(The breastplate): 

 

Perhaps the most beautiful and colorful part of the priest's outfit was the breastplate, as described in Exodus 28:15-29. This was a bib one span (nine inches) square, made of the colorful linen entwined with gold wire as in the ephod (vv. 14-16). It was doubled to form a pouch in which were placed the mysterious Urim and Thummim (v. 30). Set in the breast- plate were four rows of precious stones, three in each row and each stone engraved with the name of one of the children of Israel. This breastplate hung by chains of gold from the shoulder pieces of the ephod. One of the most solemn and beautiful statements of God's Word is said about this breast- plate and its place in the ministry:

 

And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

 

As absolutely strange as it may seem, nothing is said about the Urim and Thummim to let us know just what they were or how they were used. The meaning of the words is accepted by many to be "lights and perfections." Much speculation has been made as to how they were used. Josephus and other early writers have given no precise information about them. In some way these were used to find God's will. God said Joshua "shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD; at his word shall they go out, and at his word they shall come in" (Num 27:21). The discerning of God's will for the people and the directing of them in the way He desired were serious and awesome tasks, but the priest was equipped to do them. No wonder God speaks of those who have the rule over His people today (Heb 13:7, 17). The people are to follow God's appointed leaders; all sheep need a shepherd. God's shepherds must seek counsel from God and be ready to answer in eternity for each decision. A pastor is fully equipped with the Holy Spirit indwelling him to lead him.

 

The rest of the breastplate provided the controls to correct leadership. Aaron was to "bear the names of the children of Israel... upon his heart... before the LORD Continually" (Ex 28:29). This surely suggests a love for the people and also assures that they would be held up before the Lord. When God's people are on a pastor's heart like that, they will listen to his preaching and follow his leading. Most people in churches are starved to death for a pastor's love. If he loves them and they know it, he can preach as hard and straight as he wants and they will not be offended. The people must be on his heart to do this; then they must be borne before the Lord continually.

 

Instruction is then given to "gird him with the curious [beautifully woven] girdle of the ephod" (29:5). This was not a girdle in today's ordinary sense of the word. It was simply a beautifully woven belt to bind the breastplate to the priest. Daily the priest went in before the Lord at the altar of incense but always with the people on his heart. A pastor's ministry will be sweeter and more successful if his people are continually bound to his heart. 

 

 

(The miter):

 

 "And thou shalt put the mitre upon his head, and put the holy crown upon the mitre" (29:6). "Miter" comes from a Hebrew word meaning "to roll or wind around." This was not the miter worn today by Roman Catholic priests, but, rather, it is like a turban or a tiara. On a golden plate fastened to this miter was engraved "HOLINESS TO THE LORD" (39:30-31). It is called "the holy crown" in Exodus 29:6.

 

The practice of covering the head reveals a great and glorious truth. In 2 Samuel 15, "Absalom stole the hearts of the men of Israel" (v. 6). Absalom, in an act of treason, rebelled and declared that he would reign over the people of God at Hebron. David heard about it in Jerusalem and fled for fear. David then sought to know what God would have him do. The Ark of God was carried into Jerusalem "and David went up by the ascent of mount Olivet, and wept as he went up. and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up" (v. 30). Jeremiah 14:3 says, "They were ashamed and confounded, and covered their heads." From these and other references, this head covering was a sign of humility and submission, summed up in the New Testament: "Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time" (1 Pe 5:6). There was such a reverence of God by the priests that they humbled themselves and showed their submission by covering their heads. David went up barefoot, suggesting that he felt he was coming before God on holy ground.

 

To be used of God today, God's servants need a heartfelt humility before God at even the thought of being His servants. Often in the Old Testament, kings and others tore their clothes and poured ashes on their heads as a sign of humility before God. Today men of God often feel like doing the same and, with broken and contrite hearts, fall on their faces and in their hearts prostrate themselves in like manner before God. No matter how great the preachers or the ministry, men must be "little in thine own sight" (1 Sa 15:17). Crowned with this diadem, a pastor will see his influence for God spread far and wide. God hates a haughty and arrogant spirit. No man will see mighty exploits for God without submission to God.

 

The golden plate with "HOLINESS TO THE LORD" (Ex 28:36) before the priest and upon him must have reminded him of God's demand, "Ye shall be holy; for I am holy" (Lev 11:44). God's servants must be crowned with holiness. No matter how the term has been misused, men are to "worship the LORD in the beauty of holiness" (Ps 29:2). 

 

 

 

The Consecration of the Priests:

 

After the priests were called and clothed, they were to be consecrated: "And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office (Ex 28:3). The Hebrew word qodesh means "set apart." It is often translated "sanctify." Most people have a set of dishes that are sanctified, set apart from everyday use to be used only when guests come or on special occasions. The priests were set apart from the chores and labor in order to be used only in this service for God. Today we "ordain" men to the Gospel ministry. This does not make them more holy than others. They should be set apart because, as Aaron, they are called by God to this ministry. As Aaron, symbolically they should be clothed with "holy garments" before consecration! 

 

 

(Gathering before the people):

 

 Leviticus 8 gives details of this consecration. First, it was done in the sight of all the people. "And gather thou all the congregation together unto the door of the tabernacle of the congregation" (v. 3). Nothing was done in secret. No mysterious or hidden rites were performed. None dared gather just a few intimate friends or followers and declare themselves priests. How often throughout history has this been done, and invariably some cult or schism has begun. God just doesn't work that way. The tragedy is that some foolishly follow such leaders, and more wrecks are wrought. 

 

 

(Washing of the priests):

 

Then "Moses brought Aaron and his sons, and washed them with water" (v. 6). The washing with water, as was seen in the laver, is cleansing from daily defilement. It is the application of 1 John 1:9. Now the Lord Jesus, who washes us from our daily defilement, is the One corresponding to Moses. Our Christian life is a walk, and when we sin after salvation we get our feet dirty. When Peter protested Christ washing his feet, Jesus said, "If I wash thee not, thou hast no part with me" (Jn 13:8). As noted before, the meaning is "You will not participate with me in what I am doing." For the priests to be used of God, they needed cleansing from daily dirt.

 

Recently I saw a stewardess on a plane lose her patience with a passenger and act rather rudely. She was boiling with anger for most of the trip. Just before landing, although she was not solely at fault, the stewardess came and apologized to the passenger. She humbled herself but exalted herself in my eyes. Sometimes Christians don't apologize when they are in the wrong. Many seldom confess specific sins to the Lord; but, to be used of God, His servants must! 

 

 

(Clothing the priests):

 

Then the priests were clothed with the garments of beauty and glory. First, Aaron, the high priest, was anointed with oil. This was done before the sacrifices were slain and the blood applied (Lev 8:12). Here Aaron stands uniquely representing Christ our High Priest, as the sinless One with no need of the application of the blood. It was said of the Lord Jesus, "God giveth not the Spirit by measure unto him" (Jn 3:34). And again of Him it was said, "Thy God, hath anointed thee with the oil of gladness above thy fellows" (Heb 1:9). 

 

 

(Applying the blood):

 

Now comes a very solemn and sacred moment (Lev 8:14-26). The bullock was sacrificed and the blood applied. First the blood was sprinkled on and poured out at the altar. This was done once and for all by the Lord Jesus at Calvary, and salvation is assured once and for all. Then Moses brought the ram for consecration (v. 22). Aaron and his sons laid their hands on the head of the ram, claiming this one for themselves as their own sacrifice (v. 22). "And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot" (v. 23). This personal application of the blood was to be on the ear for what he heard, on the hand for what he did, and on the toe for where he went. Every part of God's servant's ministry needs the blood applied. Thus they became very personally identified with the sacrifice and its death.

 

There must be a very personal identification of God's servants today with the death of Christ, not only for salvation but for service, for "except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit" (Jn 12:24). Yes, a man must die to sin and self or he abides alone. The praise and pomp must not inflate him, nor the suffering and shame deflate him. He must from the depth of his soul say, "I am crucified with Christ" (Gal 2:20).

 

What a beautiful picture was enacted by the priest at this point. The Scriptures declare, "And he put all upon Aaron's hands, and upon his son's hands, and waved them for a wave offering before the LORD" (Lev 8:27). The priest's hands were filled with parts of the ram and the unleavened cakes. This was then waved to and fro in the air before the Lord. Now "Moses took the breast, and waved it for a wave offering before the LORD" (V. 29). Whatever else its meaning is, it appears that as the priest laid his hand on the sacrifice, identifying himself with the sacrifice, he now makes a presentation of the sacrifice to God by waving it before the Lord. In doing this he is presenting himself to the Lord. 

 

 

(Anointing with the oil):

 

Now comes that great and glad anointing of the priests with "oil" (v. 30). This oil was sacred and sweet (Ex 30:31). To try to duplicate it meant death (v. 33).

 

Too many are trying to duplicate the anointing of the Holy Spirit in many different unscriptural ways. No wonder their efforts cause division and dissension and often lead to ultimate defeat and disillusionment, as witnessed in much of the modern-day emphasis on the Holy Spirit and gifts of the Holy Spirit in erroneous ways.

 

Notice it was not to put "upon a stranger" (v. 33). "If any man have not the Spirit of Christ, he is none of his" (Ro 8:9). God definitely does not give the Holy Spirit to anyone but to those who have received Jesus Christ as their own personal Saviour. Too many are trying to claim some "anointing of the Holy Spirit" today without an ounce of knowledge of being born again. This should not be so.

 

The climax, which was the consecration, comes as God says, "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations" (Ex 30:30-31). The priests were now fully supplied and separated to the ministry of God.

 

There is a parallel to this today. No one can undertake God's work without that conscious, constant dependence on the Holy Spirit of God. Many over the ages have come to a moment of truth at which time they came to a definite decision, deep dedication, and deliberate dependence on the Holy Spirit to work through them. It may have been very climactic, as was Wesley's or Finney's.

 

It may have been an experience as Moody's, who felt like liquid love was poured out upon him. It may grow into a moment-by-moment realization and yieldedness to the Holy Spirit and be seen only in God's unusual power working through God's preacher; but without that evidence of the Holy Spirit's power, a ministry is barren and a burden.

 

Christ, quoting Isaiah 61:1-2, said, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised" (Lk 4:18). God's people, and especially His preachers, must have this conscious conviction of the Holy Spirit upon their ministry. A man's ministry will be wanting and wasted without it. The Lord Jesus exhorted His disciples, "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high" (Lk 24:49).

 

Without the Holy Spirit and His presence and power in their ministry, they were powerless. The very last words of the Son of God on this earth were, "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me" (Ac 1:8). Every Christian possesses the Holy Spirit today, but the Holy Spirit does not possess every Christian! It is one thing to have the Holy Spirit; it is quite another for the Holy Spirit to have you, lock, stock, and barrel.

 

So many are becoming conscious of demon possession. Often someone is seen with a weird, wild-eyed look of being possessed. It is awesome to see such. What we need, what we must have, are preachers who are just as surely, just as openly, possessed by the Holy Spirit of God! It will not result in a wild, weird, reckless ministry but in a warm, wooing, wonderful ministry in which Christ is preeminent, for "He [the Holy Spirit] shall glorify me [Christ]" (Jn 16:14).

 

How does this happen? Obviously it is not with the ordination by the hands of men, as can be attested by multitudes of ordained men who are powerless and defeated. John 7:37-39 gives some real clues:

 

In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

 

First comes a thirst: "If any man thirst." A thousand things, such as fame, fortune, fun, friends, or the flesh, can kill God' servants' thirst. It is a catastrophe that it can too often be said today that "there is none that stirreth up himself to take hold of thee" (Is 64:7). Preacher, has that thirst long since been quenched until your heart no longer "pants after God"? Stir yourself; stir up the gift of God in you!

 

Then "let him come unto me" (Jn 7:37). This may take some "tarrying." Get alone with God. Even a Jacob with all his scheming and failures was transformed into an Israel, a prince with God, when he got alone and wrestled with God. How long has it been since you agonized before God, con fessed your sins, covered your head with humility and sub mission, and cried out to God for a revival in your own heart Do it now for this fresh anointing, this being possessed by the Holy Spirit.

 

Then take, "drink," said the Saviour. By faith claim this for yourself. God says, "Understanding what the will of the Lord is... be filled with the Spirit" (Eph 5:17-18). Then God, who cannot lie, promised, "If we ask any thing according to his will,... we know that we have the petitions we desired" (1 Jn 5:14-15). Will you claim this filling, this control, this being possessed by faith? You tell a lost person to believe God that "whosoever shall call upon the name of the Lord shall be saved" (Ro 10:13). Will you not believe God that "if ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?" (Lk 11:13). It isn't that we get more of the Holy Spirit, but, in reality, He gets more of us.

 

Right now, trust and taste, "for out of your innermost belly shall flow rivers of living water... this spake he of the Spirit" Un 7:38-39). Oh, the joy of seeing a Niagara flowing through you to a dry, dusty drained world. It changes one's ministry from a lonely, powerless labor into a lovely, powerful minis- try. To God be the glory, for it will be worth it all when we see Jesus!