Cosmos, Garden, & Tabernacle: A Three Story House for Yahweh

In his book, A House For My Name: A Survey of the Old Testament, Peter Leithart discusses the connection between the Creation & Garden symbolism of Genesis 1-3 and the Tabernacle/Temple symbolism as outlined in God's Law. Dr. Leithart writes:

The Bible's story begins by telling us about the world where the story takes place. In the Bible, the world is the real world that we live in, the world that God created. But the Bible describes the world in a particular way. In some places, the Bible describes it as a house. Talking to Job from the whirlwind, Yahweh asks:

Where were you when I laid the foundation of the earth?
Tell me, if you know understanding,
Who set its measurements, since you know?
Or who stretched the line on it?
On what were its bases sunk?
Or who laid its cornerstone,
When the morning stars sang together,
And all the sons of God shouted for joy?  (Job 38:4-7)

Earth, and especially mountains, are set on "foundations" (Deuteronomy 32:22; 2 Samuel 22:8, 16; Psalm 104:5) just like the foundations that hold up a house. Blue sky is stretched out above like a "tent curtain" (Isaiah 40:22). Pillars support the earth (Job 9:6) and heaven (Job 26:11). When God first appears in the Bible, He is building a house. 

...It takes God six days to build His house, six days that are just like our days with the sun coming up in the morning and going down in the evening. After that, God rests on the seventh day, a day known as the Sabbath day. 

...And so, at the end of the six days of creation, God has finished a "three story" house. Above is the "tent curtain" of blue sky, then the dry land, and finally the waters "below" the earth. 

The Bible mentions this three-story house many times. In the second commandment, God forbids us to bow down to an image of anything in "heaven above, or on the earth beneath, or in the waters under the earth" (Exodus 20:4). That means we must not bow down to images of anything. "Heaven, earth, and sea" means "the whole universe."1

...Once God has made His three-story house, He puts Adam and Eve in it and gives them a job to do.2 ...When Adam is first created, he is put in the garden of Eden. The Garden is one of several different areas that God makes in the world. Remember that God initially makes a "three-story" world. In Genesis 2, we learn that the middle floor, earth, is divided into three "rooms." The Garden is only one of them. Genesis 2:8 tells us that the Lord God plants a garden "toward the east, in Eden," which means that the Garden is on the east side of the land of Eden. Eden is larger than the Garden, and outside Eden there were other lands, which are named in Genesis 2:11-13. If Adam had taken time on the first day to make a map, he would have drawn a map with several areas: the Garden, the land of Eden, and the larger world. 

It is interesting to notice how these three "rooms" of earth match up with the three "stories" of the universe. To see fully how this works, another portion of the creation has to be considered, namely, the "firmament." Made on the second day of creation (Genesis 1:6), the firmament is not just the flat surface of the sky but the whole region that we call "outer space." We know this because the sun, moon, and stars are "in" the firmament (Genesis 1:14-19). It is also called "heaven" (Genesis 1:8). This means that God created a world with two "heavens": The heavens where God dwells and the visible heavens of outer space. When we add this to our picture of the three-story house, we see that the "attic" is divided into two sections.3

The house that Israel builds at Mount Sinai is a tent called the tabernacle. ...Within the tent are two rooms. The first is the Holy Place, and the second is the Most Holy Place or "Holy of Holies." The courtyard makes a third area. The tabernacle has three zones, and each of these zones is governed by a different set of rules. Any Israelite layman may enter the courtyard, but only priests may enter the Holy Place. Only the High Priest may enter the Most Holy Place, and he may do it only once a year on the Day of Atonement (Leviticus 16:1).4

With these observations in mind, the arrangement of the tabernacle can be understood this way5: 

Cosmic boundaries        Earthly boundaries         Tabernacle boundaries
Highest Heaven               Garden of Eden               Most Holy Place (2nd tent, High Priest only)
Firmament "heaven"        Land of Eden                   Holy Place (1st tent, Priests only)
                                    

Land                             Land surrounding Eden      Courtyard (Covenant people)
                                                                             

World & Sea                  Nations across the sea       Outside the Courtyard (Gentiles)
                                                                         

Dr. Leithart also makes this following observation concerning the Tabernacle and the Garden of Eden:

A number of things in the tabernacle remind us of the garden of Eden. Like the Garden, it has a doorway on the east side (Genesis 3:24). The cherubim embroidered into the tabernacle curtains and built above the ark remind us of the Garden (Exodus 26:31-37). When a priest enters the Holy Place, he looks at the veil that has cherubim on it and is reminded over and over of the cherubim with the flaming sword in Genesis 3. Like the garden and land of Eden, the tabernacle is mostly off-limits. From the time of Adam to the time of Jesus, no one is allowed to go back into the Garden, past the cherubim, to enjoy God's presence. As Paul put it, the Old Covenant ministry is a ministry of death (2 Corinthians 3:7; see Hebrews 9:8-10). The tabernacle is a way of keeping the people of God at a distance.6 

1.  Peter J. Leithart, A House For My Name:  A Survey of the Old Testament [Moscow, ID: Canon Press, 2000] pp. 43-45
2.  p. 50
3.  p. 51
4.  p. 82
5.  The formatting presented here is my own, and is not identical with the formatting of Leithart in his book (p. 85), but the the arrangement is similar.
6.  Ibid. p. 85.

A New Creation

In The Temple and the Church's Mission: A biblical theology of the dwelling place of God, G. K. Beale offers some significant parallels between the creation account of Genesis and the construction of the tabernacle found in the book of Exodus. Beale compares Genesis 1:31; 2:1, 2, and 3 with Exodus 39:43, 32, and 33, and he references M. Fishbane's work as part of his commentary on these passages:

   ...Moses' work of constructing the tabernacle is patterned after God's creation of the cosmos, using the same language: 'Thus, "Moses saw all the work" which the people "did" in constructing the tabernacle; "and Moses completed the work" and "blessed" the people for all their labors. Fishbane concludes that the tabernacle's construction was intentionally portrayed in the image of the world's creation. 

   More specifically, both accounts of the creation and building of the tabernacle are structured around a series of seven acts: cf. 'And God said' (Gen. 1:3, 6, 9, 14, 20, 24, 26; cf. vv. 11, 28, 29) and 'the Lord said' (Exod. 25:1; 30:11, 17, 22, 34, 31:1, 12).1

This symbolism does not merely connect the construction of the Tabernacle and it's liturgically rich laws with the creation of the heavens and earth itself; it also connects God's dwelling-place with man as seen in the Garden of Eden with God's dwelling-place with man in the Tabernacle. The Tabernacle provided access to God by means of symbolically returning to the Garden of Eden -- the Garden as it was accessible before Adam fell into sin. 

1.  G. K. Beale, The Temple and the Church's Mission: A biblical theology of the dwelling place of God [Downers Grove, IL: InterVarsity Press; 2004], p. 61

Fallen from God's favor, part 3

Continuing where we left this discussion a couple weeks ago (part one and two), John Calvin did not believe that the Scriptures described "election" and "adoption" in only one sense, even though many modern Calvinists use those terms in only one strict sense: the sense of God's eternal, predestined will for those who would be "regenerated" throughout history. Instead, John Calvin believed that in various places within Scripture we find a more "general election," a "common adoption," all of which fall under the rubric of a "common covenant" of grace. In this "common covenant" God makes people outwardly equal in receiving His mercy, favor, and status as His children. Commenting on Romans 9, Calvin writes:

There is no doubt that he has taken this from Moses, who declares that God would be merciful to whom he willed [Exodus 33:19], even though the statement concerned the chosen people, whose condition was outwardly equal, as if he had said that in common adoption is included in his presence a special grace toward some, like a more holy treasure; and that the common covenant does not prevent that small number from being set apart from the rank and file. Therefore Paul skillfully argues from the passage of Malachi that I have just cited that where God has made a covenant of eternal life and calls any people to himself, a special mode of election is employed for a part of them, so that he does not with indiscriminate grace effectually elect all [Romans 9:13].1

In other words, God "elects" or discriminately selects people out of the general world that stands condemned by their sin, and He graciously shows them favor by bringing them into a common covenant with Him, which can also be viewed as a common adoption into His family. This, according to Calvin, is how Paul sometimes speaks when discussing election. As I'll show in a moment, Calvin calls this general election. But Calvin contends that, according to Paul, this general election (i.e. this common covenant and adoption) does not automatically impart the Holy Spirit's work of regeneration, giving them the ability to please God in the things they do. Calvin continues:

It is easy to explain why the general election of a people is not always firm and effectual: to those with whom God makes a covenant, he does not at once give the spirit of regeneration that would enable them to persevere in the covenant to the very end. Rather, the outward change, without the working of inner grace, which might have availed to keep them, is intermediate between the rejection of mankind and the election of a meager number of the godly. The whole people of Israel has been called the "inheritance of God" yet many of them were foreigners. But because God has not pointlessly covenanted that he would become their Father and Redeemer, he sees to his freely given favor rather than to the many who treacherously desert him.2 

From this we can deduce that Calvin did not view the community of God's covenant people as elect and non-elect. Calvin viewed the covenant community as generally elect and specially elect.3 Actually to be more specific, Calvin explicitly calls this special mode of election, employed for a part of the generally elect, a "secret election." This he also describes as a "more limited degree" of general election. Calvin writes:

We must now add a second, more limited degree of election, or one in which God's more special grace was evidence, that is, when from the same race of Abraham God rejected some but showed that he kept others among his sons by cherishing them in the church. Ishmael had at first obtained equal rank with his brother Isaac, for in him the spiritual covenant had been equally sealed by the sign of circumcision, Ishmael is cut off; then Esau; afterward, a countless multitude, and well-nigh all Israel....By their own defect and guilt, I admit, Ishmael, Esau, and the like were cut off from adoption. For the condition had been laid down that they should faithfully keep God's covenant, which they faithlessly violated. So the answer may be divided into two parts --that God has by no means cast away the whole race of Abraham contrary to the tenor of his own covenant-- and that yet the fruit of adoption does not exist in all the children of the flesh, for secret election precedes.4

Elsewhere Calvin describes this "secret election" as eternal election:

We shall never be clearly persuaded, as we ought to be, that our salvation flows from the wellspring of God's free mercy until we come to know his eternal election, which illumines God's grace by this contrast: that he does not indiscriminately adopt all into the hope of salvation but gives to some what he denies to others. ...Ignorance of this principle greatly detracts from the glory of God, and diminishes true humility.5 

In other words, Calvin viewed secret election, the more limited degree of general election, as though it flowed from God's free election made from eternity past. Commenting elsewhere with regards to God's eternal and unchangeable plan, Calvin writes:

For the fact that God was continually gathering his Church from Abraham's children rather than from profane nations had its reason in his covenant, which, when violated by that multitude, he confined to a few that it might not utterly cease. In short, that adoption of Abraham's seed in common was a visible image of the greater benefit that God bestowed on some out of the many. That is why Paul so carefully distinguishes the children of Abraham according to the flesh from the spiritual children who have been called after the example of Isaac [Galatians 4:28]. Not that it was a vain and unprofitable thing simply to be a child of Abraham; such could not be said without dishonoring the covenant! No, God's unchangeable plan, by which he predestined for himself those whom he willed, was in fact intrinsically effectual unto salvation for these spiritual offspring alone.6 

And let's not forget that Calvin saw all of this as manifesting the gracious character of God. This view of Calvin couldn't be more clear than when he speaks as though all men are born sinful and in need of God's mercy and favor. Calvin comments:

What fellowship have we with God, when we are born and come out of the womb, except he graciously adopts us? For we bring nothing, we know, with us but a curse: this is the heritage of all mankind. Since it is so, all our salvation must necessarily have its foundation in the goodness and mercies of God.7

In the next (and final) post of this series, I will summarize all of these thoughts together. Stay tuned for the final part -- part 4.

1.  Peter Lillback, The Binding of God: Calvin's Role in the Development of Covenant Theology [Grand Rapids, MI: Baker Academic, 2001] p. 216  Italics mine. 

2.  Ibid. pp. 216-7  Italics mine.

3.  Calvin distinguishes general and special election in numerous places in his commentaries, a few of which are his commentaries on Genesis 17:7, Deuteronomy 10:15-17, Ezekiel 16:21, and Matthew 15:24.

4.  Peter Lillback, The Binding of God: Calvin's Role in the Development of Covenant Theology [Grand Rapids, MI: Baker Academic, 2001] p. 215  Italics mine.

5.  Ibid. p. 214  Italics mine. John Calvin, Institutes, Book 3, Chap. 21, sec. 1

6.  Ibid. p. 217  Italics mine.

7.  Ibid. p. 222

Your Comfort and Salvation

I recently came across a quote from John Bunyan (author of The Pilgrim's Progress) during my morning devotions, and it made me think about Jesus standing before the throne of his Father the day after he was crucified. And so I decided to post it the day after Good Friday:

  Christ stands as our advocate alone before God's bar and pleads before the Father. Whatever can rightly be charged upon us, he accepts the whole charge upon himself, acknowledging the crimes to be his own. And this, he must do. If he hides the sin, or lessens it, he is faulty; if he leaves it still upon us, we die. He must then take our iniquity to himself, make it his own, and so deliver us. Having thus taken the sin upon himself, as lawfully he may and lovingly he does -- "for we are members of his body" (it's his hand, his foot, his ear that has sinned) -- it follows that we live if he lives; and who can desire more? What comfort this is in a day of trouble and distress for sin! 

  As a sacrifice, our sins were laid upon him (Isa. 53). As a priest, he bears them (Ex. 28:38). As our advocate, he acknowledges them to be his own (Psa. 69:5). Having acknowledged them to be his own, the quarrel is no more between us and Satan, for the Lord Jesus has adopted our quarrel, and made it his. O blessed God! What a lover of mankind you are! And how gracious is our Lord in thus managing matters for us? The Lord Jesus after having thus taken our sins upon himself, and presented God with all the worthiness that is in his whole self for us; in the next place he calls for justice, or a just verdict upon the satisfaction he has made to God and to his law. Then the proclamation is made in open court, saying, "Remove the filthy garments"--from him that has offended--"and I will clothe you with pure vestments" (Zech 3). Look then to Jesus if you have sinned. Look to Jesus as an advocate pleading with the Father for you. Look to nothing else for he knows how, and that, by himself, to deliver you; yea, and he will do it in the way of justice, which is a wonder; and to the shame of Satan, which will be God's glory; and also to your complete deliverance, which will be your comfort and salvation.1

1.   John Bunyan, Works, 1:161-162