Redemption Reverses the Curse
The Dwelling Place of God among His People, Exodus 25
represents a significant point in the book of Exodus. Following the deliverance
out of Egypt (Exodus 1-15) and covenant at Sinai (Exodus 19-24), the focus of
the story changes from liberation and lawgiving to worship and the presence of
God. God provides specific instructions on how to build the tabernacle,
representing the main sign that God dwells among his people. Exodus 25 has been
considered foundational for worship, presence, mediation, and holiness.
The passage of Exodus 25 follows the sealing of the
covenant in Exodus 24 where Moses, along with Aaron, Nadab, Abihu, and seventy
elders, experienced theophany and eat in God’s presence. This marks the
beginning of what Exodus 25 makes known – God’s desire to dwell with His people
for all times. They are now not just liberated slaves; Israel is a covenant
people. But there is an issue here that arises because of the holiness of God –
how could the holy God dwell amongst sinful people? The chapter of Exodus 25
starts answering that question through a sacred place of dwelling – the
tabernacle. Israel is designated as a kingdom of priests [Exodus 19:5-6]; the
glory of God dwells in Sinai [Exodus 24:16-18]; “I will dwell among you”
[Leviticus 26:11-12] says God; and Jesus is named as Immanuel ("God with
us") [Matthew 1:23 & 28:20]. God’s command for the tabernacle does not
come from the people of Israel but God’s own initiative.
Holy God Dwelling Among
Sinners
The drive of Exodus 25 comes from a contradiction. God
is infinitely holy (Exodus 24:17) and Israel is morally weak. Therefore, the
tabernacle will be a gracious way of accommodating the presence of God. The
holiness of God causes prophetic fear (Isaiah 6:1-5) because God is too pure to
behold iniquity (Habakkuk 1:13). Who can live with God (Psalm 15)? The
tabernacle does not confine God but serves as an accommodation of human
weaknesses in order to enable communion with God. The chapter introduces four
main parts: Freewill offerings for the sanctuary (vv.1-9) The Ark of the
Covenant (vv.10-22) The Table of Showbread (vv.23-30) The Golden Lampstand
(vv.31-40).
The Lord tells Moses to receive contributions “from
every man whose heart is willing.” The items such as gold, silver, bronze,
fabric, oil, were mainly obtained from Egypt [Exodus 12:35–36].
Speak to the children of Israel, that they bring Me an
offering. From everyone who gives it willingly with his heart you shall take My
offering
(Exodus 25:2).
Israel constructs a dwelling place for God using
plunder from Egypt consecrated as holy offerings. Offering should be voluntary
because God does not force people to give; “willing heart” emphasizes love in
covenant and not forcing. God loves a cheerful giver [2 Corinthians 9:7].
The phrase “Redemption
transformed resources” in the book of Exodus relates to an essential
Biblical concept: things that were used before as instruments of oppression,
worldliness, or even as a part of evil system can be redeemed and set apart for
use by God in His work. God tells Israelites to make offerings of gold, silver,
bronze, fine linen, precious stones, oil, and wood, which are to be used in
making the tabernacle. An amazing thing about these items is that many of them
were gained in Egypt, where Israelites had been in bondage. As the Israelites
were leaving Egypt, God commanded them to request from the Egyptians items of
value. And they requested from the Egyptians articles of silver and gold, and
clothing… thus they despoiled the Egyptians [Exodus 12:35-36]. This was no act
of theft; it was divine justice – restitution for generations of un-repaid
labor, divine covenant - fulfillment of God’s promises to Abraham, divine
preparation - the materials needed for God's dwelling place.
God ultimately controls economic outcomes, unjust gain is
temporary, and wealth is reassigned according to divine justice. The Egyptians
had been exploiting the Israelites for generations; now God was turning the
tables on their economic oppression. God had said He would do this:
"Afterward they shall come out with great possessions" [Genesis
15:14]. The covenant made in Genesis chapter 15 is with Abraham hundreds of
years before the time of Moses. God gave prophecy of three events: that his
descendants would dwell in a foreign country that they would be enslaved and
oppressed, and that God would judge that nation and take them away with
possessions.
The wealth obtained in Exodus 12 becomes the material used
in Exodus 25 (Flow: Promise → Bondage → Deliverance → Provision → Worship). God
was already planning for the tabernacle before Israel entered Egypt. God not
only delivers His people from slavery,
but also provides what is needed for
fellowship with Him.
But that same wealth had been created through the labor of
slaves, God took His wealth and gave it to those who had been oppressed, and
earthly treasure belongs to God alone; man is merely a steward. That is the
deeper spiritual truth. The gold itself had no moral value. Gold put to work:
Making pagan gods in their temples → Profane use becomes the Ark and mercy seat
→ Sacred use. The substance did not change, its use did. That is redemption. In
the Bible, redemption usually means: Deliverance from slavery, Transference of
ownership, and Dedication to a new purpose. This is true both of things and of
persons. This is seen in the New Testament, where you are to present your
members as instruments of righteousness [Romans 6:13], you have been bought at
a price [1 Corinthians 6:20], and have been transferred from darkness to the
Kingdom of Christ [Colossians 1:13].
Gold for Tabernacle vs Gold for Golden Calf
This is the point being made in the book of Exodus. In Exodus
25, gold was used for the worship of Yahweh. In Exodus 32, gold was used in
idolatry. Gold, yes; heart, no. This is one of the most important theological
concepts learned here: Resources themselves are neither holy nor unholy; it is
human orientation that will dictate how they are used. That which has not been
devoted to God will soon be used for idolatry. This concept is true with
regards to: Money, Education, Influence, Technology and Power. They can be used
in the building of either the tabernacle or the golden calf. Even in the New
Testament, we see the same. Paul’s pre-conversion life: Persecuted the church
and misused his intellect against Christ. Post conversion life: His intellect
is used for the gospel ministry. Paul himself has become a perfect illustration
of redeemed resources [Philippians 3:7–8].
Redemption Reverses the Curse
Egypt is symbolic of: bondage, oppression, and world systems
that resist God. The tabernacle is symbolic of: presence, worship, and
communion. Hence the transition from Egypt’s riches to tabernacle’s treasures
marks cosmic reversal. That which was used for oppression is now turned around
to worship God. Such is the working of God in redemption according to
Scripture: Joseph’s enslavement to saving nations, the Cross (used for death)
to save people, persecutor Saul to Apostle Paul; God constantly turns around
what evil meant to bring about. You meant evil… but God meant it for good”
[Genesis 50:20; Romans 8:28]. The concept “Redemption transforms resources”
holds great truth for today’s generation. God redeems: broken pasts, and
suffering is turned into ministry.
The
God who saved His people Israel is not interested in keeping Himself at a
distance from His people, but He is keen on living in their midst.
And let them make Me a sanctuary, that I may dwell among them (Exodus
25:8).
This
shows the heart of covenant theology. While redemption is freedom from slavery,
it is also freedom for communion. It is interesting that the Hebrew verb Shakan (to dwell), which appears here in
Exodus 25, is the root of the doctrine of Shekinah
glory, the visible presence of God among His people. The same idea is
throughout the whole Bible. In Eden, God was walking and communing with His
creatures (Genesis 3:8). In the Incarnation, Jesus Christ fulfilled it in the
fullness of the expression when “the Word became flesh and made his dwelling
among us” (John 1:14). Finally, the idea will be accomplished in the new
creation in which “the dwelling place of God will be with man” (Revelation
21:3).
The Ark of the Covenant
The
centerpiece of this tabernacle is the Ark of the Covenant, which is mentioned
first because it is the earthly representation of God’s throne. The ark was
situated in the Holy of Holies, where the stone tablets of the law were stored
and, by tradition and [Hebrews 9:4], Aaron’s rod and manna later on. However,
the Ark of the Covenant is not just an earthly representation of sacred space;
it stands as an earthly representation of God’s throne in heaven.
And there I will meet with you, and I will speak with you from above
the mercy seat, from between the two cherubim which are on the ark of the
Testimony, about everything which I will give you in commandment to the
children of Israel (Exodus 25: 22).
Meaning
that the Ark of the Covenant serves as the place where heaven and earth meet.
This concept is seen all through the Scriptures: God makes His presence known
above the mercy seat (Leviticus 16:2), sits on His throne between the cherubim [Psalm
99:1], and does so also in [1 Samuel 4:4].
The mercy seat
The
cover of the ark is the mercy seat (kapporet),
which represents the theological heart of the idea of atonement. It is not only
a lid; it is the “place of atonement,” where the sprinkling of sacrificial
blood occurs during the Day of Atonement [Leviticus 16:15-16]. Justice and
mercy meet there. While the law in the ark accuses humans of their sins, mercy
covers the law. The confrontation of divine justice and mercy constitutes the
biblical paradigm. According to [Psalm 85:10], “Mercy and truth have met
together.” Similarly, according to [John 1:17], grace and truth were made
available through Jesus Christ. This concept has its perfect realization in the
New Testament in Christ who, according to [Romans 3:25], is the real
propitiation, the actual mercy seat. [Hebrews 9:11; Hebrews 10:12] makes this
link even more explicit by stating that Christ entered the heavenly sanctuary
with his own blood, providing eternal redemption for humanity.
Holiness of God’s dwelling
The
presence of cherubim above the mercy seat underscores the holiness of God’s
dwelling. In Scripture, the cherubim serve the purpose of guarding holy places.
The cherubim guard the place of God [Genesis 3:24] after man has been driven
from it. The cherubim bear the glory of God [Ezekiel 10], and they are in
attendance before God’s throne [Revelation 4]. In placing the cherubim above
the ark, it indicates that the Holy of Holies is a restoration of Eden, where
God dwells with man in holiness.
With
the Table of the Showbread, there is a move from the sanctity of God to His
provision. These loaves of bread, which represented the twelve tribes of
Israel, indicate that God continues to sustain His covenant people all the
time. The use of bread in the Bible is always symbolic of life and dependence.
And you shall set the showbread on the table before Me always
(Exodus 25:30).
As
God provided manna to the Israelites in the desert [Exodus 16:4], so He
provides sustenance all the time. [Deuteronomy 8:3] emphasizes this idea that
human beings do not live by bread alone but on every word of God. In the same
way, “Give us this day our daily bread” [Matthew 6:11] shows that God provides
daily sustenance. However, the showbread is also symbolic of communion. This is
because the priests used to eat the showbread in the presence of God [Leviticus
24:5-9]. This was fulfilled by the Last Supper [Luke 22:19] and eventually by
the statement, “I am the bread of life” [John 6:35].
The golden lampstand
The
Menorah is another way in which God
displays His characteristics; that of being light. The golden lampstand was
made of pure gold, with seven branches, burning continually in the holy place
as a perpetual sign of God’s presence.
You shall also make a lampstand of pure gold; the lampstand shall be of
hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and
flowers shall be of one piece (Exodus 25:31).
In
the Bible, light is a metaphor for truth, enlightenment, purity, and
revelation. God’s Word is a lamp to our feet [Psalm 119:105]. God rises on His
people [Isaiah 60:1] and the Lord calls Himself “the light of the world” [John
8:12]. Thus, the Menorah prefigures Christ as divine illumination. The Menorah,
however, also points to God’s people’s vocation to reflect His light in the
world, as the light of the world [Matthew 5:14-16] in the New Testament.
Continuous light points also to continuous worship.
Conclusion
All
taken together, there are at least three great theological truths evident from
Exodus 25. First, God wants to dwell among his people. The tabernacle marks the
highpoint of covenant fulfillment, taking God’s desire to reestablish communion
from Eden through Revelation. Second, worship entails mediation. The ark, the
priests, and the sacrifices all point to the need for a mediator, which God
fulfills in Christ, our great High Priest [Hebrews 8:1-2; 1 Timothy 2:5].
Finally, God is holy and merciful. God is both transcendent and immanent, being
a God who is both just and gracious. Such is true worship. Exodus 25 continues
to have significance. God does not dwell merely in a tent or temple anymore;
instead, God’s temple is the church and God’s dwelling place is the believer [1
Corinthians 3:16; Ephesians 2:22]. That is why faith cannot be just distant
religion; it is about relationship. Worship, like that of Israel, should come
out of willing hearts and not out of duty. All that the tabernacle represents
is realized in Christ; He is the mercy seat to which the Ark of the Covenant
points, the life to which the bread points, and the light to which the
lampstand points. Lastly, the chapter encourages believers to understand that
God is their source of presence, provision, and direction. In Him, believers
have direction in life, provision in the journey, and light in the way. Exodus
25 thus challenges us to realize that the end of redemption is not just
liberty, but fellowship with God.
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