Seeing the parallels of the means of grace in tabernacle worship and new covenant worship gives us a greater appreciation of all that Christ won for us in His mediation, as the writer of Hebrews reminds us: the High Priest of the order of Melchizedek—Jesus (Hebrews 7:17)—entered the Most Holy Place, into the presence of God, to make atonement with His own blood on the mercy seat (Hebrews 9:21).

If you are around a Reformed church long enough, you will probably hear the term means of grace. This refers to the divinely established ways we encounter and commune with God as we learn and experience His grace through Christ’s redemption. These include the ability to hear the Word as it is read (1 Tim. 4:13) and proclaimed (Rom.10:14–17), the avenue to God in prayer (Col. 4:13) and supplication through Christ (John 14:13), and the sacraments or “visible words” of the Lord’s Supper (1 Cor. 11:26) and baptism (Acts 22:16; Eph. 5:26). But do we think about these means as benefits themselves, reflecting the level of intimacy and access we have to God won for us by Christ and His covenant? One way to appreciate these means is to reflect on the parallel means of grace before the era of the New Testament church. When we see the parallels, it can make us even more grateful for the benefits of the new covenant won by Christ’s work.

Old covenant worship looked different from new covenant worship. When reading Exodus and Leviticus, perhaps some of us have longed to see the majesty and immanence of tabernacle and temple worship of the old covenant. It certainly communicated the glory and grandeur of God in relation to His people. Tabernacle worship also communicated the deep divide between God and His people. Tabernacle worship communicated the majesty and eminence of God. Between the people of God and His presence were barriers of curtains and veils. People communed with God, but through intermediaries of priests. All the elements of our communion with God and seeing of grace were there, but placed behind walls of separation. The tabernacle itself was divided into three main sections. The courtyard contained a large altar for sacrifice (Ex. 27:1–8), along with a basin for the priests to wash in before and after sacrifice (Ex. 30:17–21). While not directly parallel, one is reminded of the image of washing in baptism as one sees the basin communicating a similar necessity of cleansing to enter the presence of God. God’s holy presence was demonstrated by the whole tent of the tabernacle, where only the priests could enter the next section of the Holy Place.

The Holy Place contained its own means of worship seen in the lamp to give light (Ex. 25:31–40). One thinks of the image of light in the Word written (especially Ps. 119:105: “Your word is a lamp to my feet.”) and ultimately to the Word made flesh in Christ (John 1:1–3, 14). The Holy Place also contained a table where “the bread of the Presence” sat until the priest would eat and enjoy table fellowship with God (Ex. 25:30). This table of communion with God was not with all of God’s people, but only for the priests to eat on behalf of the people. The final item in the Holy Place of the tabernacle was another altar before a curtain, an altar of incense (Ex. 30:1–10). This was a place of prayer, and as the prayers of the priest would be given for the people, the incense would rise up, symbolizing the words being taken to heaven, much like the incense bowls symbolizing the prayers of the saints in Revelation 5:8. Occasionally, sacrifices would be offered there, as reconciliation needed to be made for the priest, who was the representative of the people, to be in the presence of God.

Read More