(1.) Under the Old-Test, economy, the primary idea of the tabernacle was that of a dwelling for Jehovah in the midst of his people, and this was prominently kept in view in all tlie arrangements concerning the con- struction and location of the structure. "Let them," said (iod to Moses, " make me a sanctuary that I may dwell among them" (Exod. xxv, 8; xxix, 45); when the structure was completed it was set up in the midst of the congregation, and there it always remained, whether the people rested or were on their march (Numb, ii) ; on it rested the cloud which indicated the Divine Presence, and which by its quiescence or re- moval indicated the will of the (ireat Sovereign of Is- rael as to the resting or the removing of the camp (Exod. xl, 3G-38) ; and to it the peojile repaired when they had sacrifice to offer to God, or counsel to ask of liim (Lev. i, 3; Numb, xxvii, 2; Deut. xxxi, 14, etc.). As Judaism was strictlv monotheistic, it knew but one
sacred place where Jehovah was to be found. The holy of holies, which the apostle calls "the second tab- ernacle" (Ileb. ix, 7), was the appropriate residence of Jehovah as the tiod of Israel. In this the principal thing was the ark, in which was placed " the testimony"' (P'HS)), and which was covered by "the mercy-seat" (in'}SS). The testimony was the book of the law, and it was |jut into the ark as a witness against the people because of their sinfulness (Deut. xxxi, 26, 27). This symbolized the great truth that the first relation into which Jehovah comes with the sinner is that of a ruler whose law testifies against the transgressor. But this testimony was kid bj' the mercy-seat, on which the blood of atonement was sprinkled by the high -priest when he entered within the vail, and on which the visi- ble emljlem of Jehovah's presence — the shechinah be- tween the cherubim of glory — was enthroned; and in this there Avas an endjlem of the fact that the con- demning and accusing power of the law was taken away by tlie propitiatory covering which God had apjxiinted. By all this was inilicated the grand truth that the char- acter in which Jehovah dwelt among his ]ieople was that of a justly offended but merciful and iiropitiated sovereign, who, having received atonement for their sins, had put these out of his sight, and would reinem- ber them no more at all against them (comp. I'hilo, De Vit. Mosis, bk. iii).
In the first, or outer tabernacle, were the altar of in- cense, the table with the shew-bread, and the golden candlestick. The first was symbolical of the necessity and the acceptableness of prayer, of which the smoke of sweet incense that was to ascend from it morning and evening appears to be the appointed Biblical sym- bol (comp. Psa. cxli. 2; Luke i, 10; Kev. v, 8; viii, 3, 4). The second was emblematical of the necessity of good works to accompanj' our devotions, the bread be- ing the offering of the children of Israel to their Divine King (Lev. xxiv, 8), and consecrated to him by the of- fering of incense along with it as em1)lematical of prayer. The thirtl was the symbol of the Churcli, or people of God, the gold of which it was formed denoting the ex- cellence of the Church, the seven lamps its complete- ness, and the oil by which they were fed being the ap- propriate symbol of the Divine Spirit dwelling in his people and causing them to shine (comp. Zech. iv, 2,3 ; Matt. V, 14, It); Kev. i, 12, 20).
In the fore-court of the tabernacle stood the altar of burnt-offering, on which were offered the sacrifices of the people, and the laver, in which the priests cleansed their hands and feet before entering the holy place. The symbolical significance of these is too well known to need illustration. See Offeking ; Pi'kification.
(2.) Under the new dispensation, if we view the tab- ernacle as a general symbol of Jehovah's dwelling in the midst of his people, then that to which it answers can be no other than the human nature of our Lord. He was "God manifest in the flesh," "Immanuel," God with us, and in him "dwelleth all the fulness of the Godhead bodily" (1 Tim. iii, 16; Matt, i, 23; Col. ii, 9). Hence John (i, 14), in speaking of his incarnation, says, "The Word became flesh and tabernacled (baKt]vw(Te) among us," where tlie language evidently points to the ancient tabernacle as the symbolical re^idence of Jeho- vah; and in the book of Kevelation (xxi, 5) the same apostle, in amiouncing the final presence of Christ in his glorified humanity with his Church, uses the ex- pression, "The tabernacle of God is with men.'' From these statements of the New Test, we may hold our- selves justified in concluding that the ancient taberna- cle, viewed in its general aspect as the dwelling of Jeho- vah, found its antitype in the human nature of Christ, in whom God really dwelt. Viewed more particularly in its two great divisions, the tabernacle symbolized in its inner department the reign of Jehovah in his own majesty and glory, and in its outer department the ser- vice of God by propitiation and prayer. In keeping