THE ARK, THE TABLE AND THE LAMPSTAND 1- Between the Tabernacle, the Church, and heaven 2- Offerings for the Sanctuary 1 – 9 3- The Ark of Testimony 10 – 22 4- The Table of the Showbread 23 - 30 5- The Gold Lampstand 31 - 39 1- Between the Tabernacle, the Church, and heaven We have previously published a work on the building of the church,1 the house of God, and its development from the paradise, where our first parents were, until our crossover to the heavenly city and our entrance into the eternal Holy of Holiness. We discussed in it the inter-relationships between the Church building and the Church assembly, the liturgical worship, and the believer’s inner life. We discussed, as well, the details of the furnishings of that building, and their relationship to those of the tabernacle and the old Temple, in the light of biblical thoughts and writings of the early fathers. That is why, I have to refer to that study when I deal with the tabernacle and its furnishings to avoid repetition. Now, going back to chapter 25 of the Book of Exodus, we see the prophet Moses isolating himself from any worldly hindrance and ascending the mountain of knowledge to receive the Ten Commandments and the Law. Then, God grants him a new vision, “the heavenly Sanctuary”, not made by human hands, where God dwells with His beloved creation. He commands him to make a shadow of the image of that Sanctuary, for the sake of those at the foot of the mountain, for God to dwell in their midst and prepare them to enter into the heavenly Sanctuary. In other words, the tabernacle came as a shadow of heaven itself, so that the people would cross over to the New Testament and enter into the image of heaven or its (down payment) and finally set forth in eternal life to the perfection of the heavenly Sanctuary. This is what St. Methodius expressed saying, “Now the Jews prophesied our state, but we foretell the heavenly; since the Tabernacle was a symbol of the Church, and the Church of heaven.” 2 He also says, The Hebrews were commanded to ornament the Tabernacle as a type of the Church, that they might be able, by means of sensible things, to announce beforehand the image of divine things. For the pattern which was shown to Moses in the mount, to which he was to have regard in fashioning the Tabernacle, was a kind of accurate representation of the heavenly dwelling, which we now perceive more clearly than through types, yet more darkly than if we saw the reality. For not yet, in our present condition, has the truth come unmingled to men, who are here unable to bear the sight of pure immortality, just as we cannot bear to look upon the rays of the sun. And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven “whose builder and maker is God” (Heb. 11.10). face to face," and not "darkly" and "in part." (1 Cor. 13.12) 3. 1 Fr. Tadros Y. Malaty. The Church, the House of God. 1979. 2 St. Methodius. Banquet of the Ten Virgins. 5:8. 3 Ibid. 5:7. 182 This is what the apostle revealed to us in the Book of Hebrews, as he, through the Spirit, humbly and reverently, approached the tabernacle to see it as “the copy and shadow of the heavenly things” (Heb. 8.5), that proclaims the secrets of God’s work among His people, “ Of these things we cannot now talk in detail” (Heb. 9.5). 2- Offerings for the Sanctuary The Lord commanded Moses to ask the people to participate in the building of the Sanctuary, in which the Lord would dwell amid His people, “Whoever is of a willing heart, let him bring it as an offering to the Lord” (Exod. 35.5). According to one’s love, one partakes in the offering used in constructing the Sanctuary. “And this is the offering which you shall take from them: gold, silver, and bronze; blue and purple and scarlet yarn, fine linen thread, and goats’ hair; ‘rams’ skin dyed red, badger skins, and acacia wood; oil for the light, and spices for the anointing oil and for the sweet incense; onyx stones, and stones to be set in the ephod and in the breastplate” (Exod. 25.3-7). What are these items with which we may participate in that building to be owned by God, where He will encounter with us? Let us take some examples of these items, and try to apprehend their spiritual significations: A- Gold: The scholar Origen believes that gold is the faith that turns the heart into a heaven. That is why gold refers to the heavenly; it refers as well to the saints as being a heaven, and God dwelling in their hearts. He says that if you believe, you offer your heart and mind as gold. That is why, Moses, representing the spiritual Law, proclaims, “Take from among you” (Exod. 35.5), If they are from among you, they are therefore, inside you. You can offer God your feelings and your words, etc1. Father Methodius believes that gold refers to the life of virginity. He says, Now gold is commended for two reasons: the first, that it does not rust, and the second, that in its color it seems in a measure to resemble the rays of the sun; and thus it is suitably a symbol of virginity, which does not admit any stain or spot, but ever shines forth with the light of the Word. Therefore, also, it stands nearer to God within the Holy of Holies, and before the veil, with undefiled hands, like incense, offering up prayers to the Lord, acceptable as a sweet savour; as also John indicated, saying that the incense in the vials of the four-and-twenty elders were the prayers of the saints2. B- Silver: If gold is the faith of the heart, silver would be the word of preaching; as the word of God is like silver that is seven times purified. Moreover, if gold refers to virginity, the fathers see in silver a reference to the purity of marriage. C- Bronze: It refers to patience or strength. The Lord Christ’s hands appeared as “rods of gold” (Songs 5.14), because His works are heavenly; while His feet were “like fine brass, as if refined in a furnace” (Rev. 1.15), and with them we fearlessly crush all the thorns and afflictions of this life. D- Wood, which is not infected by, bugs: it refers to knowledge or chastity that never gets old or corrupted3. E- Fine linen thread: it refers to the body which is under strict control4. According to the words of the apostle, “I discipline my body and bring it into 1 Origen. In Exode. Hom. 13:2. 2 Banquet of the Ten Virgins. 5:8. 3 Origen. In Exode. Hom. 9:3. 4 Ibid. 13:5. 183 subjection” (1 Cor. 9.27). The fights we fought through to control the body, and to bring it into subjection in Christ Jesus, is an offering to the house of the Lord. F- Scarlet: If the scarlet cord that saved the life of ‘Rahab’ and all her household (Josh. 2.18) refers to the blood of the Lord Christ, the Savior, the scarlet that we offer is our testimonial to Him, even to blood, according to the words of the apostle, “For your sake we are put to death all day long,” as though the scarlet refers to martyrdom, either through shedding the blood of believers during the time of martyrdom, or through the daily strife for the sake of the Lord. G- Purple: As purple is the color of royal garment, just as when the soldiers wanted to mock the Lord Christ as a king, “they put on Him a purple robe” (John 19.2). We put on the purple royal robe, which is “love”. The scholar Origen believes that it refers to the light of love,1 as well as to fire2. As the true Christian carries fire in his heart, which is the fire of the Holy Spirit that enlightens the way and consumes the thorns that strangle the soul. The Lord Christ confirmed the existence of this fire in our hearts saying, “I came to send fire on the earth, and how I wish it were already kindled” (Luke 12.49); and in the Book of Jeremiah, the Lord says, “Behold, I will make My words in your mouth fire” (5.14), which makes our hearts engraved with the fiery Holy Spirit. The two disciples of Emmaus received divine fire as they heard the words of the Savior and said, “Did not our heart burn within us while He talked with us on the road and opened the Scriptures to us” (Luke 24.32)? Furthermore, the Church received the Holy Spirit as tongues of fire on the day of Pentecost (Acts 2). H- Goats’ hair: This refers to death to sin (Exod. 35.6; Lev. 4.23). The scholar Origen says that offering it refers to destroying sin, so that it reigns no more in his members3. I- Rams’ skin: If goats refer to sin, rams refer to anger; who offers them proclaims the death of anger in him. All partaking of the offering The scholar Origen says that partaking of all in the offering is not something to be disregarded by the Lord. How great will be the dignity that you would gain … and on the contrary, how great would be the shame, when the Lord discovers that you have not offered anything to build His Sanctuary! If you lead a life of no piety or honesty, you are leaving no moment in the house of the Lord. When the prince of this world comes, he seeks anything in our hearts that could belong to him, to claim it. But the Lord, if He finds in your heart an offering to Him, He will surely defend you and set you a king. He entreats God, My Lord Jesus, grant me the worthiness to leave in Your house a momentum. I yearn to partake of that gold, of which the altar is made, the cover of the Ark, or the lampstand. Or at least, give me the privilege to partake of the silver offered for the pillars or their bases; or even to partake of the bronze, of which other items mentioned in the Holy Book, are made. I wish to be a prince to be capable to offer precious stones for the ephod and the breastplate of the High Priest; and if I cannot afford it, let me offer goats’ hair, so as not to be altogether without fruit4. Chapter 35 testifies that both men and women came to Moses with their offerings, which we shall deal with it in due time, God willing. 1 Ibid. 9:3. 2 Ibid. 13:4. 3 Ibid. 13:5. 4 Ibid. 13:3. 184 From where did they get the offerings? The scholar Origen believes that the people used the gold, the silver, the precious stones, and the clothing, that they brought from the house of bondage, to build the tabernacle with all its furnishings. He says that the Egyptians misused these things but the Hebrews put them into better use, having had the wisdom of God in them1. To make a Sanctuary for Me The Lord commanded Moses to make a Sanctuary, where He would dwell with His people, to be a shadow of the heavenly. He says, “According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it” (Exod. 25.9). As the original building of the Church carries an image of the heavenly; likewise, we can also set within our hearts a sanctuary for the Lord that carries an image of the heavenly. The scholar Origen says that every one of us could make a sanctuary for the Lord within his soul2. He also says that God wishes us to make for Him a sanctuary, promising us to behold Him there. The apostle says to the Hebrews, “Pursue peace with all men, and holiness, without which no one will see the Lord” (Heb. 12.14). That is the sanctuary He commands us to make, which the apostle yearns to see in the virgins, to be holy in body and Spirit, realizing that making a sanctuary for the Lord would be through the purity of the heart and body in order to behold the Lord. Therefore, let us make a sanctuary for the Lord; let us all make it together; and let each one of us make one inside himself. As to the Sanctuary that we make together, it is the holy Church, “that has no spots or wrinkles” (Eph. 5.27) 3. 3- The Ark We expected that the Book of Exodus would, after the invitation to partake of the offerings to make the tabernacle, speak of its dimensions, building materials, sections and finally its furnishings. Nevertheless, we find it here, mentioning first certain of its furnishings, before even discussing the tabernacle itself. In this chapter, he mentions the Ark of the Testimony, the Table of the Showbread and the Lampstand. It probably meant to discuss first the most holy items, in the most holy place at the time. These three items represent: the secret of God’s presence among His people (the Ark); the secret of their satisfaction in God (the Table of the Showbread); and the secret of their enlightenment (the gold Lampstand). He mentions these three things after giving the Ten Commandments and the Law, as though God by this intended to present to His people the possibilities that would support and help them to keep these divine commandments. The secret behind this is that man, through his free will alone, could not keep them; but he is in need of the Ark, which is the dwelling of God Himself in the heart; of the Table of the Showbread, which is the fulfillment with the bread of the angels; and of the Lampstand, which is the enlightenment with the Holy Spirit. Thus, the commandments would not only be possible to keep, but would also become natural in the life of the children of God and joyful to their souls. 1 Letter to Greg. Thaum. 2 In Exode. Hom. 9:4. 3 Ibid. 9:3. 185 The Shape and materials of the Ark The Ark was called in Hebrew ‘Aaron’, namely, a (box); two and a half cubits in length, a cubit and a half in width, and a cubit and a half was the height. It was made of Acacia wood, overlaid with pure gold inside and out (Exod. 25.10). On it was a cover of pure gold, also called ‘the Mercy Seat’, having represented the throne of God, full of compassion toward His children. There were two cherubim of gold at the two ends of the Mercy Seat, stretching out their wings above, covering the Mercy Seat with their wings, and facing one another. On each side there were two rings of gold, to put the poles into the rings on the sides of the Ark, that the Ark may be carried with them. The families of the children of Kohath were assigned to carry and to watch the Ark (Num. 3.29-31). History and significance of the Ark of Testimony The Ark represented the presence of God according to the divine words: “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, of all things which I will give you in commandment to the children of Israel” (Exod. 25.22). Thus, the Ark used to go before the people, preceded by the pillar of cloud by day and that of fire by night. “Whenever the Ark set out, Moses said, ‘Rise up, O Lord! Let Your enemies be scattered, and let those who hate You flee before You’; And when it rested, he said, ‘Return, O Lord to the many thousands of Israel’” (Num. 10.35-36). When the people came to crossover the Jordan, with the Ark carried by the priests before the people, the water of the Jordan was cut off (Josh. 3.14-17). It stayed for a while in ‘Gilgal’; then, it was moved to ‘Shiloh’, where it remained for about three and four generations (Jer. 7.12-15). Because of the wickedness of the two sons of ‘Eli’ the priest, the Ark was captured by the Philistines in ‘Aphek’ (1 Sam. 4.1), and brought by them into the temple of ‘Dagon’ in Ashdod (1 Sam. 5.2). When they were struck by deadly illnesses throughout the city, and had to return it, it was placed in the village of Jearim (1 Sam. 6.7), to be taken later on by King David to Jerusalem until the temple was established (2 Sam. 6.1-15; 1 Chron. 15.25-29). The Ark and the Christian Altar1 The Ark of the Testimony does not only refer to the presence of God, but also to His salvation work through the sacrifice of the Covenant. That is why the Altar came to consummate what the Ark signified in all its details and contents, some of which are: A- The Ark was made of Acacia wood, as a reference to the wooden cross, the secret of our unity with God and our entrance into His divine sanctuaries. B- It was overlaid, inside and outside, by gold, although the inside was not visible to the eye, so it may act like the sacrifice in our inner depths, as well as in our outer actions. Thus, we may live with a heavenly Spirit (golden). C- A molding of gold is made on it all around: a sign of our entrance into the heavenly glories through the divine Altar. D- Two Cherubim stretch out their wings above the cover (the mercy seats): a sign of our opening on the heavenly creatures and our fellowship with the Seraphim and the Cherubim, in their liturgies and praises. 1 Fr. Tadros Y. Malaty. The Church, the House of God. 1979. 186 E- The appearance of clouds between the Cherubim, the presence of God, hearing His voice there and the appearance of a heavenly blue color were evidences of the eschatology of our liturgy in the new Altar. F- Inside the Ark were the two tablets of the Law, referring to the salvation words of God that we receive through the sacrifice; a pot of manna, referring to the holy body of the Lord; and the rod of Aaron, referring to the shepherding work of the Church and its connection with the sacrifice. The Ark and the Church When I speak of the Church, I can not separate the catholic or global Church from that of the heart, as the latter is a member in the whole holy congregation. The Ark came to carry a symbol of this one Church: the Church of the holy congregation, and that of the heart. St. Jerome says, “Like the Ark of the Covenant Christ's spouse should be overlaid with gold within and without; she should be the guardian of the law of the Lord. Just as the ark contained nothing but the tables of the covenant (1 Kings 8.9),1 so in you there should be no thought of anything that is outside. For it pleases the Lord to sit in your mind as He once sat on the mercy-seat and the cherubim (Exod. 25.22).” 2 As the Ark represents the Church, it also represents the holy Virgin St. Mary, being a bearer of the Lord Christ and the most ideal member of the holy Church. We have spoken in more detail of the similarities between the Ark of the Testimony and St. Mary, that she is overlaid by virginity (gold), physically and spiritually, inwardly and outwardly as well. As the Ark used to bring joy to the people, as David danced before it with all his might (2 Sam. 6); likewise, when the Virgin St. Mary, bearing the Lord Christ inside her, came to visit her pregnant relative Elizabeth, the babe John the Baptist leapt in her womb for joy3. 4- The table for the Showbread The table for the Showbread was also made of Acacia wood; two cubits long, a cubit wide, and a cubit and a half high. It was also overlaid with gold, with a molding of gold all around, and with four rings of gold on the four corners, as holders for the poles to bear the table. The dishes that were for the bread, the pans that were for the frankincense, and the bowls and pitchers for the wine were all made of pure gold. The table for the Showbread used to be put on the northern side of the tabernacle of meeting, outside the veil (Exod. 40.22). In the temple of Solomon, there were ten tables for the Showbread, as well as ten golden lampstands, but it is most probable that only one of each was used at one time (2 Chron. 4.8-19, 3.11). As to the second temple, its table was taken by Antichos Epiphanius to be replaced by another one made by Judah the Maccabian. Nomenclatures of the Showbread There are several names for this bread4 that carry spiritual meanings that refer to our relationship with God. It is called ‘Showbread’, ‘Shewbread’, or ‘Bread of presence (Exod. 25.30, 35.13). The exact translation of the Hebrew name is Bread of the face, referring to its presence before God and in His presence, as though God is 1 It does not contain any tablets other than the tablets of the Covenant. As for the pot of Manna, Aaron’s rod and the Torah are counted as part of the Law and the word of God. 2 Epis. 22:24. 3 Fr. Tadros Y. Malaty. St. Mary in the Orthodox Concept. 1978. 4 J. Hastings. Dict. Of the Bible. 1963. P. 911-13. 187 personally committed to fulfill the needs of His people. That is why the number of loaves was twelve, a sign of God’s commitment to satisfy all his people (all the tribes). The figure 12 also refers to the months of the year, as though God is committed to fulfill His people all the yearlong. It is also called ‘the continual Showbread’ (2 Chron. 2.4). The continuity of offering it refers to the standing or permanent covenant between God and His congregation. It is called ‘the holy bread’ (1 Sam. 2.14), to be eaten only by the consecrated priests, on the Sabbath, in the tabernacle; as though it does not refer to carnal material fulfillment, but to spiritual fulfillment, fit for the life of holiness, and to be eaten on the Sabbath, on the day of rest, as though concerning the eternal rest. The ritual of the bread That bread used to have a particularly exact ritual that comes in the Book of Leviticus (24.5-9). It was made every Sabbath, in which no work is allowed, as it refers to the heavenly bread that is out of this world, the Lord Christ Himself. It used to be offered hot on the golden table, as a confirmation of His heavenly feature and His heart kindled with love to fulfill us. The bread is set in two rows, six in each row, and on them is put pure frankincense, which was, according to Josephus the historian, put in golden cups, 1 to be burnt on the Sabbath2. Josephus believes that it has been unleavened bread;3 each two tenth of an ‘ephah’ of fine flour, which used to be offered to the elite guests, on the tables of kings (Gen. 18.6; 1 Kings 4.22), as well as in some offerings. 5- The Lampstand and its lamps Its design and material and measurements were set by the Lord. Being six feet high, it was formed of a base, a shaft and six branches, three on each side. It was adorned with bowls like almond blossoms, with ornamental knobs and flowers, all made of pure gold, carrying seven lamps that are provided with very pure oil, to emit light continually (Exod. 25.31-40, 27.20, 37.17; Lev. 24.1-4; Num. 8.2). The Lampstand was not just for illumination, but was an integral part of the rituals of worship, which has spiritual theological concepts. The light reminds us of God, Who formed it as His first creation (Gen. 1.3). In light God dwells, for He is the light to Israel (Isa. 10.17), as well as to the Gentiles (Isa. 42.6, 49.6), Who shines on them, by coming for their salvation (Isa. 9.2), and to convert them from being the children of darkness to those of light. That is why, he who seeks Baptism, as he denies the devil, he looks toward the west, in reference to the kingdom of darkness of the devil. Then, as he confesses the salvation work of God, he looks toward the east, in reference to the kingdom of light of God. The Lord Christ is the light of the world (John 1.9, 8 12, 12.46), and by shining on His disciples, He made them the light of the world (Matt. 5.14, 16). In the Book of Revelation, we see the Churches referred to as ‘lampstands’ (Rev. 1). The seven lampstands refer to the work of the fiery Holy Spirit, who shines in the Church and kindles it by the fire of divine love. He also, works in its secret life (through the seven sacraments), and in every spiritual work, to which the hand of the Church extends, in order that the believers live in a continuous enlightenment. 1 Antiq. 3:6:6. 2 Ibid. 3:10: .7 3 Ibid. 3:6:6. 188 The light in the Church of the New Testament The Church received from the Jewish tradition the Torah, the writings and the worship rituals (of certain spiritual concepts of light), and the Church of the disciples used the light in worship. The Book of Acts could not have told us of the presence of many lamps (20.8), during the Eucharist in ‘Troas’, without meaning. If it was just for giving light, it would have been only natural, and there was no need to mention it. Notwithstanding, the Christian Church, since its beginning, saw in the use of light a spiritual rite that touches the life of worshippers. We find the Spanish poet ‘Prudentius’, of the fourth century, speaking of how the light of the lamps in the Church shone on its pure glass windows, as though they were the stars in heaven. In the same century, father Polinus, Bishop of Nola, presented a similar testimony on the use of lights in worship. We have previously spoken of the light shining day and night in the eastern end of the Church, as though it is the star of the east that appeared to the wise men [the magi] to lead them to Christ the Savior1. We also dealt with the two lampstands on the altar, as though they are the two angels standing guard on the body of Christ in the tomb, one at the side of His head and the other at that of His feet2. Moreover, we mentioned the lamps shining before the icons of the saints, having become, by Jesus Christ, light for the world, and stars shining in paradise. In the Divine Liturgy according to the Byzantine rite, the Bishop blesses the people with a candle of two branches (dikri), or of three branches (trikri)3. On the other hand, in the Coptic rite, the ministering priest blesses the people with the cross together with three candles, during the raising of incense, asking God for mercy. During the reading of the Bible, all the lights of the Church are on; and two deacons carry candles on the right and left sides of the Bible, according to the words of the Psalmist, “Your word is a lamp to my feet and a light to my path” (Ps. 119.105), and as a reference to the work of the Bible in enlightening the world4. Lights, lamps and flames are used during the rites of funerals, as mentioned in the description of that of St. Cyprian,5 of St. Macrina,6 sister of St. Gregory Bishop of Nyssa, and that of the emperor Constantine,7 as a reference of the crossover of the departing soul to the heavenly light and the eternal joy. 1 The Church, the House of God. 2 Ibid. 3 J. G. David. Dict. Of Liturgy and Worship. P.112. 4 St. Jerome. Contra Vigilantium. 5 Acta Proconsularias. Capriani. 5. 6 St. Greg. Nyss. Vita S. Macrinae. 7 Euseb. Vita Contan. 4:66.
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