Order in Worship and Service--Part 1

God’s required order for worship and service for His people is portrayed in the tabernacle, the assigned place where He met with them. Worshipping in the tabernacle foreshadowed God’s future dwelling with His people in the assembly and the future kingdom. The tabernacle was a pattern of things in heaven (Heb. 9). Heavenly things cannot be understood by the natural mind, regardless of its cultivation in the things of this world. Earth has no light to reveal the things of heaven. Nature can do nothing for anyone in the study of heavenly things. Reason is blind, and imagination is vain. Only the Holy Spirit can lead the sinner through the inner court to the holy place, and into the holy of holies for the explanation of God’s grace. All that is of God for the elect comes from God, and all that comes from God will return to Him for His glory (Rom. 11:36).

Three important points are made about the tabernacle: (1) God gave its pattern—“According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it” (Ex. 25:9 NASB). (2) Its inventory was recorded—“This is the number of the things for the tabernacle of the testimony, as they were numbered according to the command of Moses, for the service of the Levites…” (Ex. 38:21 NASB). (3) The presence of God filled it—“Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle” (Ex. 40:34 NASB).

The tabernacle (tent of meeting) was very costly (Ex. 25:1-9; 35:20-35). It was God’s tent in which He dwelt with His people in the wilderness (Ex. 25:8). This is the first time God is said to dwell with His people. As people were dwelling in their tents, God would have a tent. However, after the people were settled in the land of Canaan, God allowed them to build Him a house—the temple in Jerusalem, the beginning of something humanly inexplicable.

The tabernacle has spiritual lessons for the redeemed. As there was only one tabernacle (tent of meeting), there was only one Christ in whom God tabernacled among men (John 1:1, 14). The tent of meeting was emblematical of the incarnation. As the glory of God filled the tabernacle (Ex. 40:34), Jesus Christ was the Word made flesh, and He was full of grace and truth. The glory of God filled the tabernacle, and the fullness of Deity dwells bodily in Jesus Christ (Col. 2:9). The assembly that Christ is building is unity in diversity and diversity in unity (Ex. 35; I Cor. 12). This concerns the Christian in his present and future existence. He is presently weak and imperfect. In the future, he will be glorified.

The tabernacle was unattractive. Its covering was made from badgers’ skins, but its beauty within was beyond description. This is illustrated by the artistic design in all the vessels, curtains, etc. The light of the candlestick revealed the beauty within. One must be in the light (in Christ) in order to see His beauty. The man outside of Christ sees no beauty in the Son of Man that he should be attracted to Him (Is. 53:2). Therefore, Christ warned, “Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces” (Matt. 7:6 NASB).

Types or shadows imply substance. The tabernacle foreshadowed Christ’s first advent. The section of Exodus 25-40 contains two parts: (1) It begins with the ark and moves out to the brazen altar. Christ descended from the ark, which foreshadows the throne of glory, to the brazen altar, which typifies Calvary. The foundation of the tabernacle was redemption, illustrated by silver, which was the mediating metal between gold (the glory of God) and brass (judgment). (2) The second half begins with the brazen altar and moves inward to the ark. After paying the price of redemption, Christ ascended from Calvary and resumed His seat on the throne (John 16:28). Christ comes from the Father to meet the sinner, and the sinner in Christ goes to the Father. This proves salvation began with God, not with man (Eph. 1:3-14; Rom. 8:29-31; II Tim. 1:9, 10).

The tabernacle (tent of meeting) typified the assembly that Christ began building in His first advent and continues until its completion, at which time He will come to establish His kingdom. The ceremonial law under Moses was not opposite to worshipping God in spirit and truth. It was only an imperfect form of the same because it was necessary preparation for it (Heb. 9-10).

The tent of meeting shows how the elect have access to God. The ark and brazen altar present what might be considered two extremes. Justice could not admit an unholy person into the presence of absolute holiness, but mercy veiled in the form of a Servant could bring absolute holiness out to an unholy person (John 1:14; Phil. 2:5-8; I Tim. 3:16). Man could not approach the ark to meet God, but God could approach the altar to meet man. In Christ, God has come down in perfect grace to meet the chosen sinner. In Him, the redeemed and regenerated sinner is brought in perfect righteousness to meet God the Father.

The tent of meeting was only a foretaste of God dwelling in the future kingdom (Rev. 21:3, 4). The apostle John had a magnificent sight of the final state of those God chose in Christ before the foundation of the world. God’s dwelling place, which was once a tent (tabernacle), will be replaced with the temple and finally become the city of God. Amillennialists criticize those who believe in a future kingdom described by John in Revelation as a literal city. They say God meant that the heavenly city will be understood in its spiritual state, not with physical realities. If caution should be exercised against thinking of a literal city, it should also be exercised against thinking the earth that will be renovated by fire will be a literal earth.

The tent of meeting is a symbol of fellowship (Acts 2:41-47). Fellowship in the New Jerusalem will be perfect, but Christ’s assembly is not presently in its final stage. Israel’s coming together must be according to Divine order because the tent of meeting was God’s dwelling place on earth. As there is order in the Godhead, there must be order in the tent of meeting. This order must harmonize in every detail with God’s eternal decree. It includes the subjects of soteriology and the service of the assembly. The whole tabernacle would suffer if one vessel were out of place. Many religionists talk about essentials and non-essentials, but every detail of the Divine mind is essential for fellowship that glorifies God in Christ.

Order is in the Godhead, and order must be in the chosen people for them to honor God. This order takes in the subject of salvation that the Father planned, the Son purchased, and the Holy Spirit applies. It also encompasses the order of salvation. Salvation involves the intellect, emotions, and will of every true Christian. Some assume it is merely intellectual, others that it involves the heart only, and others that it is the will. There is also order in Christian service. All the Christian does must be according to God’s order to be acceptable.

God is faithful to His chosen people, and His people must be faithful to do His will (Ex. 39:42). Worshipping God requires a specific worship at designated times and in an express manner, which is worshipping Him in spirit and truth (John 4:24). Instead, men wish to sweep from the earth the tent of meeting and its lessons and sanctify Egypt (the world) in the name of God.

Following the erection of the tabernacle and the presence of God’s glory filling it, God instructed His people in the book of Leviticus. Leviticus means “and He called.” It was God’s calling to His redeemed people to access, communion, worship in His presence, and holiness of life. The relation of Leviticus to Exodus is the same as that of the Epistles to the Gospels. The elect are set free by blood in the Gospels, which denotes the foundation. They are indwelt by the Spirit in the Epistles, which declares their walk of fellowship.

The first three offerings of Leviticus were sweet savor offerings because they typify Christ in His meritorious perfections. The last two were non-sweet savor offerings because they typify Christ bearing the demerit of the sinner. The non-sweet savor offerings speak of what Christ means to the Christian.

The first was the burnt offering (Lev. 1), which typifies the entire surrender of the worshipper to God. It was the foundation of all other offerings. This was the offering that ascended to God in order that justice might be satisfied. The altar of brass where the burnt offering was sacrificed was the first object to meet the eye of the worshipper when he came before the Lord.

The grain offering (Lev. 2) typifies the perfect object—the perfect life of Christ—for the heart of the recipient. The hypostatic union of Christ’s two natures has removed any possibility of Christ having the capacity to sin. The grain offering brought before the elect the apprehension of Jesus Christ in His personal perfection. In it, the question was not acceptance before God, but the new heart delighting in the perfect Savior. The sheep feeding on God’s reality will reject Satan’s counterfeit (John 10:4, 5).

The leading thought in the peace offering (Lev. 3) was the communion of the believer in worship. He could not be at peace with others until he was at peace with God. The word “peace” in the language of the Scriptures has a shade of meaning not customarily attached to it. With most people, the word “peace” signifies harmonious agreement, the cessation of hostilities, or the absence of disturbance. However, the Scriptures teach the word “peace” means spiritual prosperity, welfare, joy, and rest (John 14:27; Rom. 5:1).

The emphasis of the sin offering (Lev. 4) is the nature of sin. This offering was made outside the camp. Unlike the burnt offering that was all for God, the sin offering was all for the believing sinner. Christ outside the camp illustrates sins consumed on the cross. Christ inside the veil indicates His blood testifying before the Father. Christ outside the camp portrayed Christ’s death on behalf of the elect. Christ inside the veil portrayed Christ living for the elect. The first movement in regard to the sin of the chosen ones is by Christ who is their Advocate (I John 2:1). His advocacy results in suitable exercises produced in the soul of the one who has sinned. Those exercises are typified in Leviticus 4. This is not a reapplication of blood. It illustrates the Christian who has been perfected in perpetuity by the once offered Christ (Heb. 9:12).

In the trespass offering (Lev. 5), believers had a sacrifice for the sins of nature. In this chapter, three specific things cover in principle every kind of sin among the people of God: (1) Failure to witness was the first sin (5:1). The believer was obligated to tell what he knew about Christ who was typified by the offering (Matt. 28:19, 20). Evangelism is not defined as results, but as the message proclaimed (Rom. 1:16). (2) Failure to separate was the second sin (Lev. 5:2). Christians must separate from unbelievers (II Cor. 6:14-18). (3) Failure in self-control was the third sin (Lev. 5:4). Christians must exercise self-control in order to do what is right (I Cor. 9:27).

God dealt with the root of sin in the sin offering. He dealt with the fruit of sin in the trespass offering. The blood of Christ not only meets the root (sin in the flesh), but it also meets and provides for the fruit of sin (sins produced by the nature of sin) in Christians (Lev. 5:13-16).

The Christian with the smallest capacity for apprehension of Christ also lacks in self-judgment. However, God accepts any measure of exercise that is based on Christ because provision is made for growth in knowledge. One must not expect to find the same depth of apprehension of Christ or self-judgment in every Christian.

The priest was obligated to have a greater understanding of the offerings. Therefore, he should bring a bullock for his offering, which illustrates the greatest offering for the nature of sin (Lev. 4:3). The priest was like the town clock, which must be more dependable than a private time piece (vv. 3-12). God’s anointed must realize at once what he has done and what he has not done. This proves that God’s ministers have awesome responsibilities. Unfaithful elders should be disciplined. (Study I Tim. 5:17-25.) The sin of unfaithful ministers injures many souls. Therefore, their sins are more than personal: “Pay close attention to yourself and to your teaching; persevere in these things…” (I Tim. 4:16 NASB). The priest of Israel was directed to another action for his sin. He approached the golden altar where the sweet incense was presented. The cleansed priest should go away with conviction of the heinousness of forgiven sins.

The congregation’s sin, like the priest’s sin, interfered with the service of God (Lev. 4:13-21). The assembly as a whole sometimes broke the moral law, as in the matter of the golden calf and their murmuring against God and His appointed leader (Moses). The congregation was not excused even when led into sin by their priests.

The trespass offering involved restitution (Lev. 5:15, 16). People today do not think much about trespassing in holy things. Religionists who make them playthings trifle with “Holy things.” However, there is One who correctly estimates everything (Rev. 2-3). The trespass offering was according to Moses’ evaluation (Lev. 5:15). Moses was a type of Christ as Son over God’s house. This brought in a Divine estimate. In each case, a ram was offered. Every trespass must be evaluated. (See I Cor. 4:4.) A Christian may not know he has sinned, but Christ knows.

Leaven was permitted in the trespass offering because there was sin in the worshipper’s nature. However, uncleanness was forbidden because there should be no sin on the worshipper’s conscience. If sin is present, communion with God is out of the question. Therefore, confession precedes forgiveness. God has already judged the Christian’s sins in the Person of Christ, the Substitute on the cross for the elect. The Christian judges himself in the act of confession. Asking for forgiveness of sins is easier than confessing them because confession always involves self-judgment.