Therefore, because of all these things, because the Tabernacle is the dwelling-place of God, the place of revelation, and the place of sacrifice, therefore, finally is it the meeting-place betwixt God and man. In the Old Testament it is always called by the name which our Revised Version has accurately substituted for 'tabernacle of the congregation,' namely 'tent of meeting.' The correctness of that rendering and the meaning of the name are established by several passages in the Old Testament, as for instance, 'There I will meet with you, to speak there unto thee, and there I will meet with the children of Israel.' So in Christ, who by His Incarnation lays His hand upon both, God touches man and man touches God. We who are afar off are made nigh, and in that 'true tabernacle which the Lord pitched and not man' we meet God and are glad.
'And so the word was flesh, and wrought With human hands the creed of creeds, In loveliness of perfect deeds.'
The temple for earth is 'the temple of His body.'
II. We have the Tabernacle for the Heavens.
In the context of our second passage we have a vision of the great multitude redeemed out of all nations and kindreds, 'standing before the Throne and before the Lamb, arrayed in white robes, and palms in their hands.' The palms in their hands give important help towards understanding the vision. As has been often remarked, there are no heathen emblems in the Book of the Apocalypse. All its metaphors move within the circle of Jewish experiences and facts. So that we are not to think of the Roman palm of victory, but of the Jewish palm which was borne at the Feast of Tabernacles. What was the Feast of Tabernacles? A festival established on purpose to recall to the minds and to the gratitude of the Jews settled in their own land the days of their wandering in the wilderness. Part of the ritual of it was that during its celebration they builded for themselves booths or tabernacles of leaves and boughs of trees, under which they dwelt, thus reminding themselves of their nomad condition.
Now what beauty and power it gives to the word of my text, if we take in this allusion to the Jewish festival! The great multitude bearing the palms are keeping the feast, memorial of past wilderness wanderings; and 'He that sitteth on the throne shall spread His tabernacle above them,' as the word might be here rendered. That is to say, He Himself shall build and be the tent in which they dwell; He Himself shall dwell with them in it. He Himself, in closer union than can be conceived of here, shall keep them company during that feast.
What a thought of that condition—the condition as I believe represented in this vision—of the spirits of the just made perfect, 'who wait for the adoption, to wit, the resurrection of the body,' is given us if we take this point of view to interpret the whole lovely symbolism. It is all a time of glad, grateful remembrance of the wilderness march. It is all a time in which festal joys shall be theirs, and the memory of the trials and the weariness and the sorrow and the solitude that are past shall deepen to a more exquisite poignancy of delight, the rest and the fellowship and the felicity of that calm Presence, and God Himself shall spread His tent above them, lodge with them, and they with Him.
And so, dear brethren, rest in that assurance, that though we know so little of that state, we know this: 'Absent from the body, present with the Lord,' and that the happy company who bear the palms shall dwell in God, and God in them.
III. And now, lastly, look at that final vision which we have in these texts, which we may call the Tabernacle for the renewed earth.