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Redeemer Bible Church

Unreserved Accountability to Christ. Undeserved Acceptance from Christ.

The Mercy of the Tabernacle

Exodus 25:1-31:18

Introduction
The Bible is a big book. And it teaches us many things. But like any big book
that teaches us many things, some of those things are central and some are peripheral.
What we are going to talk about this morning is one of those central things.

But before I tell you what it is, you need to know something about the central
things of the Bible. The central things of the Bible are those things that the Bible can’t
do without. Take even one of them away and the message of Scripture becomes
incoherent.

So it is with the mercy of God—the subject of this morning’s message.

Now since the mercy of God is central to Scripture, we could almost literally
begin anywhere in the Bible to address it. But we’re not going to begin just anywhere,
we’re going to begin where we’ve been—in God’s instructions for the tabernacle, which,
if you’ve been here for the past couple of months you know is the Lord’s tent-home in
the desert.

Why begin here for a study on the mercy of God? Well, we’re not exactly
beginning there for a study on the mercy of God. We’ve been studying together what
the tabernacle and its instructions teach. It just so happens that this is one of the
subjects the tabernacle teaches.

In other words, I didn’t say, “I think the congregation needs a message on God’s
mercy. I think I’ll start with the tabernacle instructions!” I mean, seriously, why on earth
would I do that? How shall I put this? The seven chapters of tabernacle instructions
that run from Exodus 25:1-31:18 are not the most easily accessible passages of God’s
word.

All this is to say that I did not begin with the topic of the mercy of God and then
move to the tabernacle instructions. In fact, I did quite the opposite. I began with the
tabernacle instructions, which happen to teach us about the mercy of God. We move
from text to topic rather than from topic to text. This approach is given the fancy name
“exegetical” or “expository” preaching.

An exegetical or expository approach interprets and explains passages of the

Bible on their own terms. In this way the text gives us our topic. And as I said, our text

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(the tabernacle instructions) gives us our topic (the mercy of God), which is seen
especially in Exodus 25:10-22. Let’s turn there in our Bibles and read the text together.
10
"They shall construct an ark of acacia wood two and a half cubits long, and one
and a half cubits wide, and one and a half cubits high. 11 "You shall overlay it with pure
gold, inside and out you shall overlay it, and you shall make a gold molding around it. 12
"You shall cast four gold rings for it and fasten them on its four feet, and two rings shall
be on one side of it and two rings on the other side of it. 13 "You shall make poles of
acacia wood and overlay them with gold. 14 "You shall put the poles into the rings on the
sides of the ark, to carry the ark with them. 15 "The poles shall remain in the rings of the
ark; they shall not be removed from it. 16 "You shall put into the ark the testimony which I
shall give you. 17 "You shall make a mercy seat of pure gold, two and a half cubits long
and one and a half cubits wide. 18 "you shall make two cherubim of gold, make them of
hammered work at the two ends of the mercy seat. 19 "Make one cherub at one end and
one cherub at the other end; you shall make the cherubim of one piece with the mercy
seat at its two ends. 20 "The cherubim shall have their wings spread upward, covering
the mercy seat with their wings and facing one another; the faces of the cherubim are to
be turned toward the mercy seat. 21 "You shall put the mercy seat on top of the ark, and
in the ark you shall put the testimony which I will give to you. 22 "There I will meet with
you; and from above the mercy seat, from between the two cherubim which are upon the
ark of the testimony, I will speak to you about all that I will give you in commandment for
the sons of Israel.

The Ark of the Covenant

In order to unpack the significance of this passage, let me remind you of
something I said just a moment ago. Exodus 25:1-31:18 contains God’s instructions for
the tabernacle, which is his tent-home in the desert.

But the tabernacle is also more than a tent-home. It is the place where the holy
and transcendent God of all creation, the God who just saved the Israelites from over
400 years of Egyptian slavery would meet with his people. Look up to Exodus 25:8
and read it with me.
8
"Let them construct a sanctuary for Me, that I may dwell among them.

And because the tabernacle is the place where God would meet with the people,
this tent home isn’t just any old tent. It’s special. It’s like the White House or the
Kremlin. In fact, the form of the tabernacle was similar to the military tents for rulers in
the ANE. Think of it like this: the tabernacle is stately.

The stateliness of the tabernacle is seen in the elaborateness and beauty of its
construction, inside and out.

Now the passage we just read is about the inside. To be specific, it’s about a
particular piece of furniture that will go in the tabernacle’s inner sanctum, called “the
Holy of Holies,” or “the Most Holy Place.” Verse 22 sums it up. Read it with me: There
I will meet with you; and from above the mercy seat, from between the two

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cherubim which are upon the ark of the testimony, I will speak to you about all
that I will give you in commandment for the sons of Israel.

And because this piece of furniture is placed in the innermost room of the
tabernacle, the place where God would be especially present with his people, it is the
most important furnishing in the place.

Now even though a lot of the language of the passage is foreign to us;
fortunately, pop culture has made it a bit more accessible. Not because we now use the
word “cubit” to measure wood for home improvement projects, but because a very
famous movie has made it so. The movie’s called Raiders of the Lost Ark. Exodus
25:10-22 are the instructions for that ark.

So when Indiana Jones’ nemesis is dressed up in High Priestly attire and he’s
standing over the Ark of the Covenant, the ark you’re looking at is a faithful replica of
what’s described here in Exodus 25.

Now, you may ask, “Why is it called an ark? Isn’t an ark a boat (like Noah’s
ark)?” Actually, the word ark that’s used here in Exodus 25 is different from the one
used in Genesis 6-9. Still, it’s true that in both cases, both in Noah’s case and in
Moses’ case, an ark is essentially the same thing—it’s a box. In Noah’s case, of
course, the box was gianormous and it was covered inside and out with tar so that it
would not be a sunken box. But the box we read about here is a lot smaller.

Verse 10 says that it was two and a half cubits long, and one and a half
cubits wide, and one and a half cubits high. Now I’ll answer a question made
famous by Bill Cosby: What’s a cubit?

Well, a cubit is the distance from the tip of your middle finger to your elbow,
roughly 18 inches. It was a standard of measurement in the Ancient Near East, a built-
in ruler. So the Ark of the Covenant was a box 3’9” long, 2’3” wide, and 2’3” high.
Incidentally, this is roughly the same shape as a king’s footstool, the place where an
Ancient Near Eastern king would rest his feet while sitting on his throne.

Now because this box/footstool/ark was to be placed in the inner sanctum of the
Lord’s tabernacle, it was not to be ordinary. It was to be extraordinary! Reread verses
11-15 with me.
11
"You shall overlay it with pure gold, inside and out you shall overlay it, and you
shall make a gold molding around it. 12 "You shall cast four gold rings for it and fasten
them on its four feet, and two rings shall be on one side of it and two rings on the other
side of it. 13 "You shall make poles of acacia wood and overlay them with gold. 14 "You
shall put the poles into the rings on the sides of the ark, to carry the ark with them. 15
"The poles shall remain in the rings of the ark; they shall not be removed from it.

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The Ark of the Covenant was to be covered with pure gold. And not only was
the box itself to be covered with pure gold, but its built-in transportation system was
also to be made of pure gold. That’s what the rings and the poles were for.

So inside and out of the ark was to shine with regal splendor—it was to be a
golden footstool for the King of all kings, the true and living God.

Now read verse 16: You shall put into the ark the testimony which I shall
give you. So the ark is a gold-plated box. And inside this gold-plated box the Israelites
were called to put something; it’s called the testimony. The testimony is another word
for the stone tablets that contain the Ten Commandments, which are the terms of the
covenant that God the king made with his subjects, the people of Israel.

This, too, has parallel in the practices of the ANE (ANCIENT NEAR EAST), as the
terms of covenants made between kings and their people were written on two tablets,
one of which was placed in the shrine of their gods.

So putting the testimony into the ark makes perfect sense. It shows that this
tent isn’t just any old tent; it is the stately residence of the King of the universe.

But the ark isn’t finished when the testimony is placed inside. This box needs a
lid. And it gets one in verses 17-22.
17
"You shall make a mercy seat of pure gold, two and a half cubits long and one
and a half cubits wide. 18 "you shall make two cherubim of gold, make them of
hammered work at the two ends of the mercy seat. 19 "Make one cherub at one end and
one cherub at the other end; you shall make the cherubim of one piece with the mercy
seat at its two ends. 20 "The cherubim shall have their wings spread upward, covering
the mercy seat with their wings and facing one another; the faces of the cherubim are to
be turned toward the mercy seat. 21 "You shall put the mercy seat on top of the ark, and
in the ark you shall put the testimony which I will give to you. 22 "There I will meet with
you; and from above the mercy seat, from between the two cherubim which are upon the
ark of the testimony, I will speak to you about all that I will give you in commandment for
the sons of Israel.

Verse 17 calls the lid the mercy seat, which is why I began this morning by
saying that this passage teaches us something about the mercy of God. In fact, in
verses 17-22, the box top is called the mercy seat seven times. And verse 22
expressly indicates that it is above the mercy seat that the Lord will meet with his
people.

So the box is equivalent to God’s footstool and the lid to his throne. In fact,
cherubim (angelic beings), mentioned five times in verses 18-22, were customarily
engraved on the thrones of the kings of the ANE.

With that said, let’s pause for a moment to reflect on the mercy seat itself.

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The Mercy of the Mercy Seat

The fact that God’s throne is called a mercy seat provides clear teaching about
the character of God. God is merciful. Later in Exodus, when God reveals himself in a
special way to Moses, we hear God say this about himself, that he is “compassionate
and gracious, slow to anger, and abounding in lovingkindness and truth” (Exodus 34:6).

And yet, even though God is merciful, you could have easily expected his throne
to be called the judgment seat. Because in the same passage that God proclaims his
compassion and grace, his patience and love and faithfulness, he also says this: “Yet
He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the
children and on the grandchildren to the third and fourth generations” (Exodus 34:7).

God is a just God; he never lets guilty people go free. And yet, at the same time,
he is merciful; he is willing not to treat people as their sins deserve. How is this
possible?

Well, turn with me to Leviticus 16 to find out. Leviticus 16:2-3, 5-6, 14-16, 34.
2
The LORD said to Moses: "Tell your brother Aaron that he shall not enter at
any time into the holy place inside the veil, before the mercy seat which is on the ark, or
he will die; for I will appear in the cloud over the mercy seat. 3 "Aaron shall enter the holy
place with this: with a bull for a sin offering and a ram for a burnt offering.
5
"He shall take from the congregation of the sons of Israel two male goats for a
sin offering and one ram for a burnt offering. 6 "Then Aaron shall offer the bull for the sin
offering which is for himself, that he may make atonement for himself and for his
household.
14
"Moreover, he shall take some of the blood of the bull and sprinkle it with his
finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle
some of the blood with his finger seven times. 15 "Then he shall slaughter the goat of the
sin offering which is for the people, and bring its blood inside the veil and do with its
blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of
the mercy seat. 16 "He shall make atonement for the holy place, because of the
impurities of the sons of Israel and because of their transgressions in regard to all their
sins; and thus he shall do for the tent of meeting which abides with them in the midst of
their impurities.
34
"Now you shall have this as a permanent statute, to make atonement for the
sons of Israel for all their sins once every year." And just as the LORD had commanded
Moses, so he did.

Isn’t this amazing? Nothing quite like spattered animal blood to add ambiance to
your home! I mean, why make such an ornate, beautiful, stately piece of furniture, only
to sprinkle blood on it once a year? Well, the answer is in the phrase that we saw three
times in the verses we read from Leviticus 16: make atonement.

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This leads us back to the mercy seat itself. The term translated mercy seat in
Exodus 25 is derived from a Hebrew word that means “to cover over sin,” “to make
atonement.” Thus the throne of God is the place where sin is covered. It, therefore,
seems no accident that the lid that literally covers the ark is also figuratively the place
where sin is covered, where sin is atoned for.

Clearly, then the mercy of God is not something that is dispensed for free. It
costs something—in this case receiving the mercy of God costs the life of an animal
whose death represents what should happen to the worshipper—he should die for his
sins. He is guilty. And God never lets the guilty go unpunished. But what he can do,
how he can maintain both his justice and his mercy is to provide a place where
atonement can be made through a substitute, which in this case is an animal. So the
blood of the animal is sprinkled on the mercy seat to atone for the people’s sins.

In fact, mercy wouldn’t even be mercy if there were no possibility of judgment.

Put differently, you can’t even understand mercy unless you understand what it means
to be guilty. Let me explain.

If I were to murder someone and if I were to be punished to the fullest extent of

the law, then you would say I received justice, that I got what I deserved, right? Well,
what if I were to murder someone and the judge were to say to me, “Even though you
deserved to be punished to the fullest extent of the law, I am not going to have you
punished.” This is mercy. Mercy is to be treated not as our sins deserve; it is to be
treated the opposite of the way we ought to be treated.

So unless there is a sense of guilt, unless there’s a possibility of judgment, mercy

doesn’t make any sense. If you’re not guilty, you don’t deserve judgment, and if you
don’t deserve judgment, I can’t show you mercy.

Now the example I just gave of the judge rather arbitrarily showing me mercy
when I deserved punishment, is not a perfect analogy to God’s mercy (none are). It is
similar in the sense that by the mercy of God we are not treated as our sins deserve,
but it is vastly different in the sense that in order to receive God’s mercy a price must be
paid, justice simultaneously must be satisfied. That’s why God required animals to be
sacrificed on the Day of Atonement that we read about in Leviticus 16.

But when it comes to animal sacrifice, there’s something that the New Testament
book of Hebrews says that we need to add, something implicit in the whole idea of
animals sacrificed for people’s sins. Turn with me to Hebrews 10:1-4.
1
For the Law, since it has only a shadow of the good things to come and not the
very form of things, can never, by the same sacrifices which they offer continually year
by year, make perfect those who draw near. 2 Otherwise, would they not have ceased to
be offered, because the worshipers, having once been cleansed, would no longer have
had consciousness of sins? 3 But in those sacrifices there is a reminder of sins year by
year. 4 For it is impossible for the blood of bulls and goats to take away sins.

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Verse 4 is the key: For it is impossible for the blood of bulls and goats to
take away sins. It is impossible. Verse 1 says that these sacrifices were shadows, or
symbols, of the one sacrifice whose blood would actually atone for our sin—look down
to verses 11-12.
11
Every priest stands daily ministering and offering time after time the same
sacrifices, which can never take away sins; 12 but He, having offered one sacrifice for
sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD,

Jesus is the sacrifice for sin that actually takes care of it. The blood of bulls and
goats that we read about in Leviticus 16, the blood that was sprinkled on the mercy seat
every year was never sufficient to remove sins. It was meant to anticipate annually
what God would accomplish once and for all through the work of Jesus Christ on the
cross.

The Apostle Paul says essentially the same thing in Romans 3:25. Turn there
with me and let’s read the text together.
25
whom God displayed publicly as propitiation in His blood through faith. This
was to demonstrate His righteousness, because in the forbearance of God He passed
over the sins previously committed;

Notice the word translated propitiation. I defined this word for you last time. So
let me do it again.

The term propitiation is used theologically to refer to what happened to God’s

wrath, anger, and hatred for sin when Jesus died on the cross. By his death, Jesus
absorbed in himself God the Father’s wrath for our sins. Jesus’ death, therefore, turned
God’s disposition of wrath toward us into a disposition of favor. That’s propitiation.

But Paul’s understanding of propitiation here carries a nuance. The term

translated propitiation comes from the Greek that means “place of propitiation,” or
“place of atonement.”1 This is the identical Greek word that is used in what’s called the
Septuagint (LXX), the Greek translation of the Old Testament that was used at the time
the New Testament was written. This is the identical Greek word that is used in LXX for
the word mercy seat in Exodus 25.

So what Paul is saying here in Romans 3:25 is that, through his death Jesus
became the true mercy seat, the true place of atonement, the final place of propitiation.
It is in Jesus Christ that the mercy of God finds its clearest and most profound
expression.

Guilt before Mercy

But I think that there is something that rubs us the wrong way as we read this.
Perhaps “rubs us the wrong way” is too strong. At least it creates a rub for us. You

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see, I think that we have a hard time getting excited about God’s mercy toward us in
Jesus Christ because we do not have a very strong sense of guilt.

The week before last I was watching an episode of CSI about a group of mainly
teenagers who went around Las Vegas beating up tourists for fun, one of whom, not a
tourist, but a local husband and father of two, they beat to death. At the end of the
show, the main characters were in their locker area discussing what had happened. I
took time to transcribe it because I thought that it was quite insightful. Listen:

Warrick: Who raises these kids?

Nick: Hangin’ out with the wrong crowd in the wrong town. I’m telling ya, a fake
ID in Las Vegas is like having a…a free ticket on the hell train. Sex, drugs,
gambling, no adult supervision, 24/7. By the time they’re 21 they’ve done and
seen it all.

Warrick: ….I grew up in Vegas. I didn’t turn out so bad, did I?

Nick: (dryly) Yeah, that was pre-Mirage…back when you were a little squirt goin’
to the casino playin’ the arcade games. No…Vegas is a different animal now.
Warrick: Yeah, these kids need to beat people up in the street to be entertained.
They just need some good discipline. They need a….their grandmother whoopin’
their [rear end] like… like I had.
Nick: Yeah…a good slap.
Sara: You know it kinda sounds like you guys are blaming everybody but these
kids. I mean you don’t get a bye just ‘cuz you grew up here or your parents were
on drugs or… Those kids were perfectly capable of telling the difference between
(pause) a wild night out and beating somebody to death.
Grissom: The truth is a moral compass can only point you in the right direction,
can’t make you go there. Our culture preaches that uh you shouldn’t be
ashamed of anything you do any more. And unfortunately this city is built on the
principle that there’s no such thing as guilt. “Do whatever you want, we won’t
tell.” So without a conscience there’s nothing to stop you from killing someone.
And evidently you don’t even have to feel bad about it.

You probably know that the tag line for Las Vegas tourism is “What happens in
Vegas, stays in Vegas.” Now I don’t think that this speaks only for Las Vegas, but for
our culture generally. It could be the tag line for our society as a whole. We lack a
community sense of guilt and shame because we have so numbed our consciences by
our sinful indulgence.

And don’t think that when I say “our culture” or “our society” I am excluding you
and me. To the contrary, this is our culture and our society. The Lord has placed us
here and we are a part of it. These cultural sins, these social sins, also called
worldliness, are alive and well in the church…because they’re alive and well in our
hearts. We have indulged ourselves for so long that we’ve become less and less
sensitive to our sins.

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And there’s something else that’s going on with the “What happens in Vegas,
stays in Vegas” attitude—it is not simply that we have become a culture that preaches
that you shouldn’t be ashamed of anything you do any more, or that there’s no such
thing as guilt—it’s that we’ve ironically used these strategies to cover deep guilt and
insecurity. In the absence of the atoning cover of the mercy seat, we’ve created our
own…one of which is to say that sin isn’t sin anymore and that there is absolutely
nothing to be ashamed of.

Drugs and alcohol and sex are still excellent guilt suppressants. We try to drown
our guilt.

How about this? Have you ever done something like this yourself or with your
kids? When we move to address how they feel about some sin, they want to change the
subject, to think about something else so that they don’t have to feel guilty any more.
How about TV or toys or vacations or going shopping or playing golf or teaching Sunday
school? They can all be substitute mercy-seats. We want to show ourselves mercy.
We even tell ourselves that the problem with our continued guilt is that we’ve never
forgiven ourselves. But self-forgiveness is no mercy seat, it’s just a man-centered way
of covering our sins. The reality is that we cannot, no matter what we do for good or ill,
remove our guilt.

Our guilt is real and it’s there just below the surface. But we have become
excellent at suppressing it. And so we have a very difficult time appreciating God’s
mercy in Jesus Christ.

Toward Appreciating (and Appropriating) God’s Mercy

So what do we do? Well, we need to get in touch with our guilt. We need to feel
guilty before God. But, of course, not so that we can be guilt-ridden and insecure.
Quite the opposite. The reason we need to get in touch with our guilt is so that we can
appreciate how much we need the mercy of God and embrace it. We need to stop
saying in so many ways that “What happens in Vegas, stays in Vegas.”

And how do we do that? The answer is to measure your life by the yardstick of
Scripture. A great place to begin is with the central command of the whole Law: “You
shall love the Lord your God with all your heart and with all your soul and with all your
mind and with all your strength” (Deuteronomy 6:5). Then go to the second most
central commandment: “You shall love your neighbor as yourself.”2

How many ways do you and I violate these commandments? If you’re honest
with yourself your answer will be: “How much time do you have?” All the demands of
God hang upon these. Every other violation is in someway a violation of one or both of
these.

1. Have you set up an idol in your heart? Have you been longing for or living for
something or someone other than God? You haven’t loved the Lord supremely.

2 See Romans 13:9-10.

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And if anyone has ever gotten in the way of what you’re longing for or living for,
you’ve probably broken the second greatest commandment as well.
2. Have you ever tried to worship the Lord on your own terms in your own way
according to your own standards? Then you’ve broken the greatest
commandment.
3. Have you ever taken the Lord’s name in vain by pursuing your glory or fame or
renown or acclaim rather than his? Then you’ve broken the greatest
commandment.
4. Have you ever thought that you could earn your way to a relationship with God,
by being a so-called “good person”? Have you ever as a Christian adopted a
merit mentality, thinking that your obedience was earning you salvation points
with God? Then you’ve broken the great commandment of the Law. When you
rest from your works in Christ, then you honor the God who works for you.
5. Have you ever disobeyed your parents, given them “the look,” taken an attitude
with them, refused to help them financially when it was in your power to do so—
and did so just for spite? Then you’ve violated the second greatest
commandment.
6. Have you ever murdered someone? How about murdered them in your mind
and heart? Hated them, disdained them, condescended to them? Then you
have not loved them as yourself.
7. Have you ever committed adultery? How about lust? Have you ever had
feelings of or entertained illicit sexual thoughts? Then you have not loved your
neighbor.
8. Have you even stolen anything in your life, even rubber bands or 3X5 cards from
the office? Have you ever taken wages under the table? Have you ever
permanently “borrowed” something from your neighbor? Then you have not
loved him as yourself.
9. Have you ever perjured yourself in court or to a police officer? Have you ever
lied, exaggerated, fibbed? Then you have broken trust and you have not loved
your neighbor.
10. Have you ever inordinately desired something so that you became fixated on it—
your neighbor’s boat or car or house or toys or wife or kids? Then you have not
loved your neighbor as yourself.

And, of course, since it is God who gives every command, those oriented toward
your neighbor as well as those oriented toward himself, every violation of a neighborly
command is simultaneously a violation of the demand to love him with all you are.

Conclusion
Listen, we need to admit we’re guilty before God. We need to get in touch with
our guilt! But again, this is not so that we can walk around loaded down with guilt.
Absolutely not! What we learn from the theology of the mercy seat as it’s fulfilled in
Christ is that we don’t have to carry our own guilt any more.

The point of focusing on our guilt, therefore, is to show us our need for the mercy
of Christ. We need to be like the tax collector of Luke 18, who stood outside the temple

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(where the ark was) beating his breast and saying, “God, be merciful to me, the sinner”
(Luke 18:13). He was a tax collector, the ancient Palestinian version of a pedophile.
He knew he was guilty before God and therefore he needed mercy.

But above all he knew where to go—he went to God and said, literally, “God, be
mercy-seated to me, the sinner.”3

And we’re in the best possible position to know where to go with our guilt. Unlike
the tax collector of Luke 18, we live on the other side of the crucifixion.

Come to Christ with all your guilt and shame. He will show you mercy, ultimate,
true, permanent mercy. He will cleanse you from a guilty conscience.

We need the mercy seat so badly. Admit your guilt. Stop suppressing it through
various means. And run to Jesus Christ, your mercy seat. Amen.

Redeemer Bible Church

16205 Highway 7
Minnetonka, MN 55345
Office: 952.935.2425
Fax: 952.938.8299
info@redeemerbiblechurch.com
www.redeemerbiblechurch.com
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3 i`la,skomai

Exodus 25:1-31:18: The Mercy of the Tabernacle © 2006 by R W Glenn