“This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3
An examination of Revelation 15.
Introduction:
This chapter is the preface to the pouring out of the seven final plagues (Rev. 16).
15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished.
The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe.
The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27).
The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space.
2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying,
If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!”
Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”.
“Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26)
The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7):
“From on high he sent fire,
sent it down into my bones.
He spread a net for my feet
and turned me back.
He made me desolate,
faint all the day long.” –Lamentations 1:13
The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19).
The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers).
The Song of Moses:
It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption.
“Then Moses and the sons of Israel sang this song to HaShem, and said,
“I will sing to HaShem, for He is highly exalted;
The horse and its rider He has hurled into the sea.
2 “HaShem is my strength and song,
And He has become my salvation (Yeshua);
This is my G-d (Elohim), and I will praise Him;
My father’s G-d, and I will extol Him.
3 “HaShem is a warrior;
HaShem (Merciful) is His name.
4 “Pharaoh’s chariots and his army He has cast into the sea;
And the choicest of his officers are drowned in the Red Sea.
5 “The depths cover them;
They went down into the depths like a stone.
6 “Your right hand, O HaShem, is majestic in power,
Your right hand, O HaShem, shatters the enemy.
7 “And in the greatness of Your excellence You overthrow those who rise up against You;
You send forth Your burning anger, and it consumes them as chaff.
8 “At the blast of Your nostrils the waters were piled up,
The flowing waters stood up like a heap;
The depths were congealed in the heart of the sea.
9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil;
My desire shall be gratified against them;
I will draw out my sword, my hand will destroy them.’
10 “You blew with Your wind, the sea covered them;
They sank like lead in the mighty waters.
11 “Who is like You among the gods, O HaShem? (Mikhael)
Who is like You, majestic in holiness,
Awesome in praises, working wonders?
12 “You stretched out Your right hand,
The earth swallowed them.
13 “In Your lovingkindness You have led the people whom You have redeemed;
In Your strength You have guided them to Your holy habitation.
14 “The peoples have heard, they tremble;
Anguish has gripped the inhabitants of Philistia (Palestinian).
15 “Then the chiefs of Edom (Red: sins like scarlet) were dismayed;
The leaders of Moab (Who’s your father: son of incest), trembling grips them;
All the inhabitants of Canaan (subjugated) have melted away.
16 “Terror and dread fall upon them;
By the greatness of Your arm they are motionless as stone;
Until Your people pass over, O HaShem,
Until the people whom You have purchased pass over.
17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14),
The place, O HaShem, which You have made for Your dwelling,
The sanctuary, O HaShem, which Your hands have established.
18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18
The Song of the Lamb:
It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him.
“And they sing a new song, saying,
‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation.
You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.
Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13
This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16).
Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son.
In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father.
“Great and marvellous are Your works, (Psalm 111:2)
O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty);
Righteous and true are Your ways, (Psalm 145:17)
King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations)
4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9)
For You alone are holy;
For all the nations will come and worship before You, (Isaiah 66:23)
For Your judgements have been revealed.” (Zechariah 14:9-16)
This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil.
We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14).
The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son.
5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened,
Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle.
The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth.
6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes.
In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d.
The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d.
7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever.
“One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise.
8 And the Sanctuary was filled with smoke from the glory of G-d and from His power;
The glory of Hashem is described in the same way in the book of the prophet Isaiah:
“I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
“Holy, holy, holy is HaShem Shaddai;
the whole earth is full of his glory.”
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4
Yeshua Himself is likened to the K’vod (glory) of G-d:
“This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3
The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4).
And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished.
This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter.
“Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35
Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom.
We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest.
Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love.
When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again.
I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me.
It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies.
Shalom aleichim, Peace Himself is with you.
© Alastair Brown 2015
Introduction:
This chapter is the preface to the pouring out of the seven final plagues (Rev. 16).
15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished.
The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe.
The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27).
The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space.
2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying,
If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!”
Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”.
“Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26)
The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7):
“From on high he sent fire,
sent it down into my bones.
He spread a net for my feet
and turned me back.
He made me desolate,
faint all the day long.” –Lamentations 1:13
The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19).
The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers).
The Song of Moses:
It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption.
“Then Moses and the sons of Israel sang this song to HaShem, and said,
“I will sing to HaShem, for He is highly exalted;
The horse and its rider He has hurled into the sea.
2 “HaShem is my strength and song,
And He has become my salvation (Yeshua);
This is my G-d (Elohim), and I will praise Him;
My father’s G-d, and I will extol Him.
3 “HaShem is a warrior;
HaShem (Merciful) is His name.
4 “Pharaoh’s chariots and his army He has cast into the sea;
And the choicest of his officers are drowned in the Red Sea.
5 “The depths cover them;
They went down into the depths like a stone.
6 “Your right hand, O HaShem, is majestic in power,
Your right hand, O HaShem, shatters the enemy.
7 “And in the greatness of Your excellence You overthrow those who rise up against You;
You send forth Your burning anger, and it consumes them as chaff.
8 “At the blast of Your nostrils the waters were piled up,
The flowing waters stood up like a heap;
The depths were congealed in the heart of the sea.
9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil;
My desire shall be gratified against them;
I will draw out my sword, my hand will destroy them.’
10 “You blew with Your wind, the sea covered them;
They sank like lead in the mighty waters.
11 “Who is like You among the gods, O HaShem? (Mikhael)
Who is like You, majestic in holiness,
Awesome in praises, working wonders?
12 “You stretched out Your right hand,
The earth swallowed them.
13 “In Your lovingkindness You have led the people whom You have redeemed;
In Your strength You have guided them to Your holy habitation.
14 “The peoples have heard, they tremble;
Anguish has gripped the inhabitants of Philistia (Palestinian).
15 “Then the chiefs of Edom (Red: sins like scarlet) were dismayed;
The leaders of Moab (Who’s your father: son of incest), trembling grips them;
All the inhabitants of Canaan (subjugated) have melted away.
16 “Terror and dread fall upon them;
By the greatness of Your arm they are motionless as stone;
Until Your people pass over, O HaShem,
Until the people whom You have purchased pass over.
17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14),
The place, O HaShem, which You have made for Your dwelling,
The sanctuary, O HaShem, which Your hands have established.
18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18
The Song of the Lamb:
It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him.
“And they sing a new song, saying,
‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation.
You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.
Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13
This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16).
Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son.
In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father.
“Great and marvellous are Your works, (Psalm 111:2)
O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty);
Righteous and true are Your ways, (Psalm 145:17)
King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations)
4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9)
For You alone are holy;
For all the nations will come and worship before You, (Isaiah 66:23)
For Your judgements have been revealed.” (Zechariah 14:9-16)
This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil.
We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14).
The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son.
5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened,
Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle.
The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth.
6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes.
In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d.
The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d.
7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever.
“One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise.
8 And the Sanctuary was filled with smoke from the glory of G-d and from His power;
The glory of Hashem is described in the same way in the book of the prophet Isaiah:
“I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
“Holy, holy, holy is HaShem Shaddai;
the whole earth is full of his glory.”
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4
Yeshua Himself is likened to the K’vod (glory) of G-d:
“This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3
The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4).
And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished.
This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter.
“Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35
Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom.
We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest.
Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love.
When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again.
I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me.
It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies.
Shalom aleichim, Peace Himself is with you.
© Alastair Brown 2015
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