Published: May 23, 2024 | Speaker: Chuck Hartman | Series: Leviticus - The Parable of Leviticus 1 - Part 17 | Scripture: Hebrews 9-10
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the writer of Hebrews uh refers to this whole Tabernacle and and he doesn't mention the temple he mentions the Tabernacle and in fact in in both Old Testament and Rabbi writings the Tabernacle is really the
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heart of the matter uh one one author refers to it as a a mobile sin that the Tabernacle was God at Mount
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Si traveling with with his people and so the Tabernacle and I know this is a little bit maybe a little bit risky to to say this
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but that's never stopped me before I know you were thinking that I heard Katherine giggle um the Tabernacle is greater than the temple
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the Tabernacle is is more where it's at um and and there's a lot of reasons for that but the writer of Hebrews does not really dwell with templed at all he
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talks about the tents the outer and the inner tent and he says these things the Holy Spirit indicates that these things and most of your Bibles say something like these things are illustrations
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these things are symbolic the word is Parable um and and it is the only place in the New Testament where the word is found and is not translated
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Parable um trying to think who exactly um Raymond Brown and I think that well we'll get to that um and and I I I Came
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Upon that many years ago um I I don't remember exactly when it was but I I preached through Hebrews I think I'd like to do that again because I think it's been 20 years uh Hebrews hasn't
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changed but I have um but I I remember coming upon that just finding that fascinating that that he chose to use that word
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that word when he had perfectly good words for symbol or illustration or type because we see them elsewhere in the New Testament we don't see the levitical system the the Tabernacle sacrificial
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system called a parable any place else and so it's been many years I've been thinking about that and and uh this study has kind of of
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course brought that out into the into the Forefront and I I think that's what the word the word should be um translated as now
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um I just came from a an optic neurologist and my eyes are dilated okay so I can't see the clock so we'll probably be till 9:30 so you okay and
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then also then also um as I find I may have a little bit difficulty so please bear with me I appreciate that
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um but but the word um really points out the idea of parable really draws us or at least it does for me to the way we
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have been taught to treat the Old Testament and the the issue that I I you know I have this reverse Paradigm Shift you know imagine if with our Advan
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um satellites and telescopes and and whatnot you know traveling in space with the with we got the Hubble up there we got Voyager going the two voyagers going out what if we
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looked back from the the realm of of Uranus or or Pluto and we realized you know what everything does revolve around
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earth well I'm not saying that's going to happen don't and the Earth is not flat so I'm not going crazy here just my eyes it's not my brain um but if that were to happen if you know science has has been if anything it is it has
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certainly been certainly been inconsistent that would be I mean what what is called a cernic revolution right that's that's kind of the the Paradigm for Paradigm shifts where the whole
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framework with which you view a particular topic is basically rebuilt around a completely different premise in this case the heliocentric versus the
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geocentric well what if we found out later on that cernus and Galileo and Kepler were actually wrong and with our greater technology we've discovered that to me was right okay again not saying
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that that is happening but that would require a reverse Paradigm Shift the data would indicate that we would be moving back to from what we thought was
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the truth but wasn't back to what we now used to think was the truth and now have found out again that it is well this analogy applies to the way Christianity
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the church has used the Old Testament because the way we use the Old Testament today is in my opinion and has been my opinion for for decades not the way Paul
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used it not the way John used it or Peter or the author of Hebrews we use it for proof texts we use it to to mine our
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apologetics to show that Jesus is the Messiah Under The Armenian assumption that once we have completely rationally proven to you that Jesus is the Messiah
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you will have no possible choice but to become a Christian right that's how it works isn't it that's how you know evidence the demands of verdict that's how it works if I show you this is a
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product of course of the Enlightenment if I show you that something that is rationally irrefutable then being a rational creature which the enlightenment has misled us to to think humans are being a
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rational creature you have no choice but to believe it doesn't work that way okay so the the the Paradigm Shift has to do
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with how we how we use the Old
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Testament the influence of dispensationalism has been very detrimental in this regard also the influence that predates dispensationalism and that is the the
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prophetic conferences the the um the constant looking to the Old Testament prophecies in order to read current events and of course to predict the end
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of the age and uh the rabbis did this too um but Christians have have not been immune long before um long before the the last two centuries uh Christians
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have I mean during any at the turn of the first the first Millennium during the Reformation during the English Civil War I mean there have been numerous occasions where otherwise
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rational sound theological Christians have prophesied the end of the age because of the events um the the wars and rumors of wars that they were
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experiencing so the two ways that the Old Testament is used currently is both proof
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texts and this is this is primarily Messianic proof text now I don't know about your Bible but my new American Standard Version that I have the Open Bible um actually has little stars in
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the Old Testament indicating that that this is a Biblical proof text that proves that Jesus is the Messiah so fortunately the Holy Spirit came down
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and put those Stars uh in there kind of like emails you star them I was finishing up the Gospel of John this
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remember connect right out of Matthew out of Egypt I have called my son well that had to do with Israel I mean that's Matthew not John but um you know uh there are a number of old of New
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Testament quotes of the Old Testament that you look back at the Old Testament passage and you think I I don't see it I don't see the connection um and then you say Well it must have been in the Hebrew
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okay that's a good way to to get around that but um blame it on the Hebrew uh so we we look to the Bible as as uh modern evangelicals we look to the
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Old Testament to help us prove that Jesus is the Messiah the second thing that we do U kind of following with that is and this is this is particularly among the dispensationalists but that is
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to um uh the the whole idea of Prophecy conferences that we uh we read the newspaper now not anymore of course but
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I guess we can use that word kind of as a euphemism for however we get our news today um with the Old Testament at our
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side and there are many that do this and many in the pulpits and churches that this is what they're looking for they're looking for the man up front to interpret the news of the day according to biblical prophecy and tell them where we are on
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God's overall Cosmic timetable okay um you don't find any of this in the New Testament in fact what Yuri pointed out is kind of proof that the New Testament
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writers did not mine the Old Testament for proof texts in order to understand how the old the New Testament writer is using the Old
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Testament we need to know both the Old Testament and the message the New Testament writer is trying to convey because he's doing it he's not
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coming up with a a theory or a Theology and then pulling in kind of like you can see in our confessions where they have proof texts you can you can read the the
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the document itself the Westminster Confession or the catechism and then after that there's going to be a a whole line of biblical references and if you have the time I don't know that anybody
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does it's kind of like read reading your mortgage no one ever does it but you could go back and look at all these texts and this will prove the point of the theology we think that that's what
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the New Testament writers did that they they looked at what Jesus did and they thought well he rose from the dead that's pretty special let's go with that and then they go back
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to the Old Testament and they show sometimes we think somewhat spirly see this proved that he was going to rise from the dead this proved that
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he was going to be sacrificed he was going to be crucified he was going to rise on the third day and we we look at the Old Testament simply as a mine of gems that will prove our new
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theology but anybody who reads Paul I think has to realize that this was not a new theology for Paul that Paul that Paul rooted and grounded his his faith
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his Doctrine I I even am reluctant to call it a theology but he grounded it in his understanding of God's revelation in the Old Testament and he quotes it
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copiously but again he does it in time in places that you think well that's not what that passage meant within its context if a preacher does that today then we're going to castigate him for
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taking passages out of context right and so the charges leveled against and this is particularly true among liberal commentators they're working from the Paradigm that the Old Testament
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really has no organic relationship to the new so that any use of the Old Testament by a new testament writer is first of all suspect and then secondly critical
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analysis will show that Paul or Peter or John are really just special pleading they they already have made up their mind on what the doctrine is about Jesus and they're pulling in these Old
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Testament passages to help convince the Jews of their own argument that is essentially the way the Old Testament is used by the church as well that is not the way the writers of
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the New Testament used the Old Testament and if it were well they would be um well they they less than honorable in that in that type of methodology it's
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really remarkable to listen to Liberal Scholars tell us what the writers of the New Testament actually did realizing that if any writer did that today purporting what they were
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writing to be the truth they would be condemned but we're not condemning the New Testament writers because they were so convinced in their mind that Jesus
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was the Messiah that in that state of mind they naturally saw the Old Testament passages in support of their new Theory that's that's the liberal higher critical View and no one ever
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stops to say well then the Bible's really not worth reading is it it's it's not Divine it's not inspired it it is simply um the New Testament is just a new
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religion that occasionally uses the old religion because it started in Judaism and therefore it had to use what it had at hand uh but then of course when it went into the Gentile realm what
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happened was it it kind of jettisoned its use and this is getting into the apostolic fathers and then up through kind of Augustine and Gregory and Beyond they stopped using the Old Testament
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pretty much pretty much altogether and they start incorporating Greek philosophy and so you can do a history of religions you can kind of follow the history of Doctrine in Christianity as
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it developed and and you can see that the Paradigm the Paradigm shifted that there was a time when the Old Testament was God breathed
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profitable for instruction and Repro right it that was the scriptures that Paul was referring to right there wasn't a new testament yet so there was a time
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when the Old Testament was the the the garden out of which the New Testament Doctrine grew but then as we move into the second and third Century that that becomes forgotten with
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the destruction of Jerusalem in ad 132 by the Romans under hadrien Judaism becomes kind of a isolated and
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insulated rinic insulated rinic teaching it becomes a an ethnicity more than a than a religion because the Temple's gone of
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course ad70 and now Jerusalem's gone and the Jews are are scattered to the winds and yet they preserve their identity as
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Jews but but not their really not their religion their religion becomes um moralistic and very legalistic Torah
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becomes their Temple and that's that's clear in in uh in almost all of the re rebic writings Christianity at that point has been uh jettison it has been
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broken off from Judaism it's no longer viewed as a sect within Judaism and therefore it's no longer under the protective umbrella that Judaism um enjoyed under the Roman Empire but
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also it it seems to have cut itself loose from the Jewish scriptures and you get a lot more of
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Plato coming into Augustine who was himself a himself a neoplatonist and then in the in the 13th century with Thomas aquinus Aristotle comes
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in and so Greek philosophy becomes um really the the the atmosphere of Christianity from about the thir
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Century on Yuri what we
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inions judism seems to be the most lethargic they don't anyone they're always on the defens it seems like they have their hands up against Christians
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Muslims or against Hindus wherever they are but they're never going to the Muslim to the Muslims to the Christians to the Hindus to Pro to get more of
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themselves no they don't they in fact that's not actually new um rinic Judaism after ad 132 was Notorious notoriously
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non- Evangelistic uh and and yet they would they would uh accept Gentile converts but they would not pursue them and ethnic
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and ethnic identity became Supreme through Abraham so even prelit were second class citizens because they were not physically descended from Abraham Isaac
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and Jacob so there was there's a tangible shift in um you know when Jesus says you you travel thousands of miles to make one proelite um they didn't even do that from the second century on and
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they really don't do that today uh and of course what they call reformed Judaism which is not conservative it's liberal it's the exact reverse of
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reformed Christianity um they don't even really believe any of that stuff only the the Orthodox Jews still believe in Torah but that is that is their Temple
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is Torah that is their salvation uh so that that point aside that's kind of okay um Judaism went its own way and then Christianity instead of holding
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fast to the testimony of the revelation of God in the Old Testament they allowed Greek philosophy to to to sink in to come in and this is
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really evident and I'm not saying it was all bad um but athanasius in the early 4th Century in the defense of the of of the deity the
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full deity of Jesus Christ brought in words uh homo usas um uh what are some of the other um the the idea of being of being the
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same as God not just similar the idea of of prapon a person an actual personality these are Greek words these are Greek terms that are that are uh replete
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within Greek philosophy and athanasius was was in that whole realm in in Alexandria in Egypt which was by of course Alexandria one of a million
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alexandrias named after that humble man Alexander um he was immersed in that and so it was natural for him but it was also natural for Aras it was natural for
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the whole Council of NAA to argue now in terms of Greek philosophy rather than terms of Old Testament scriptural
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Revelation okay um and so this this Paradigm Shift Paradigm Shift happened and it's been it really has been the uh
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the the basic way that the church has looked at the Old Testament for most of the last 2,000 years and and even when you get to the the Reformation you know you you read Luther's commentaries and
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even Calvin's and yeah they'll they'll deal a little bit with the actual text but they spend a whole lot more time showing how this text points to Jesus
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everything points to Jesus everything is fulfilled in Jesus which as we as I've said before that may or may not be so but it is a it is a paradigm under
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which we are burdened that we're not reading the Old Testament as a parable we're just looking and picking and choosing verses
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that we can either I mean there's there is another use that I should put up here it's it's somewhat minority in the history of the church but it is a new
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yeah that that's a common view I I've shared this story before but uh Sunday School in Oklahoma City very many years ago Angela and I were were um newly married um and I remember the Elder who was teaching saying that you know the
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the Old Testament has nothing to teach us in the New Testament Church that we have no it it it you know closed it's it's done it's shut off why why even
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bother okay so if if it is so shut off why did the New Testament writers quote so much from the Old Testament and how can we
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understand the manner with which they quoted and the meaning that they're deriving from the Old Testament if we spend no time in the Old Testament okay
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another thing another way you can look at it and I don't think this is entirely the entire Bible is the self-disclosure the self-revelation of God but if we look at the
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Trinity we see that the what we who we call the father is primarily disclosed and manifested in the Old Testament now
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that's not to say the Son and the spirit are not there they are Psalm 2 for or yeah Psalm one um they they are there as well but not to the extent of God
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disclosing in himself from creation on the New Testament of course reveals to us the son Messiah Jesus but also
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reveals to us the person and the work of the Holy Spirit Well if we only have the New Testament are we going to derive an
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accurate and useful understanding of of the godhead or are we just going to shortcircuit it and say you know that is the the god of the Old Testament you
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know he was harsh and retributive and legalistic and then Jesus the loving son has intervened for us holding back the Wrath of the father that would otherwise
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flood down upon us I mean that's that's the way that's the way it's been preached the Puritans preach that way the reformers preach that way um itinerant preachers the laws often
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preach that way um and it was actually taught in the early church that the god of the Old Testament is not the God and father of our Lord Jesus Christ that was
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the teaching of marcion in the second century and what did he want to do with the Bible Well he wanted to cut out the Old Testament completely and he was only satisfied with a few of Paul's letters
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and Luke I think the Gospel of Luke so only the ones that were more you know uh philosophical and and intellectual I do not know how he accepted Paul because
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again Paul is IMM immersed in the Old Testament and and I do firmly believe that we cannot understand Paul without understanding the Old Testament so we we come to Hebrews 9 and we see that
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of the levitical Tabernacles system and and when I say at least that that is really understating the meaning of Leviticus 1-10 because the Tabernacle was the
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microcosm of the entire life of Israel for the next 1500 years okay it was not just once in the desert this was the relationship of God with his
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people that was as significant if not more significant even than Mount Si because this was not just God giving a law this was God dwelling with his
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people and his people with him so I I can't uh I really can't overstate the significance of the Tabernacle to the overall and this is
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where biblical theology I think will come in because it's one of the threads the Tabernacle itself was an image of image of creation creation was itself an image of
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the Tabernacle and the temple because it was God dwelling with man it was a fellowship that that existed and then it existed in in a different um manner
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because of sin but it was all looking backwards but also looking forward to the to the consummation of this relationship between God and his people
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so there's so much that's that's in there um that you could spend a long time I think in in the pedok digging out
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the it is a m but but it's a mind of of truths regarding the overall plan and purpose of God not just proof texts to show that Jesus is the Messiah okay
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we're not looking at this as if we can we can rationally prove it to be true we know it to be true because of the faith that God has put in us through the Holy Spirit but the truth of it deepens and
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broadens as we dig deeper into the Old Testament I hope that's been the case as we've gone through Leviticus um it certainly has for me in studying it in depth U just seeing for example the connection
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between the peace offerings and the Lord's Supper okay that that that table Fellowship is is just looming larger and larger in in my view
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in terms of of the relationship between God and his people so this Paradigm uh it needs to shift we we need to understand that the Old Testament is
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not a mine of proof text somebody has her hand up oh sorry but we couldn't
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unless I don't know I I I've read I've read several articles about that very same question can we understand the Old Testament without the new well certainly not fully not fully
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but the just lived by faith right in the Old Testament and so no they you can't read you should not read the New Testament
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back into the old that's an acronis and I think it blocks your understanding of the deeper meaning of the true meaning of that passage but I think what we're what we like to do is we like to pick
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the tomatoes without planting a tomato plant you know we we're not really interested in the plant and the roots from which the fruit grows and we're
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happy just to eat the fruit and enjoy it and I guess that's okay I'm not saying that you have to be versed in the Old Testament to be saved but you know after you know using
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the example of a tomato plant uh after a couple of years you don't get as many tomatoes do you because you haven't been paying attention to the soil right you
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haven't been paying attention to the strength of the plant and and therefore you're not you're not going to reap the fruit after a while and I think that's that's a problem I have with many many
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churches but also many pastors um that they'll stay at a
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level forever and not feel that that's a problem you know that it's it's like you know you have a child who grows to three years of age and then no more and you
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think that's not a problem you know he's cute not at three um get him up to eight or nine please it's a problem you know that they're not developing and when
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you're dealing with a with an infinite Eternal God at what point you say I know enough I've reached I've attained Perfection that's okay no more you know we do sing uh there's a chus of one of
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the songs fill me till I want no more and every time I sing that I think well that should never be and maybe that's how you interpret it just keep filling me because how could we ever be filled
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with God to till we not want no more you know that that's that's a real problem when you feel like you know I I know what I know and that's enough for me I'm
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not suggesting that we challenge everything that we know and always keep everything in an upheaval but are we really saying you know job we read that that all of the incredible works of God
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are but the fringes of his ways the depth are past finding out well does that mean we don't look does that mean we stop looking that's not honestly
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that's not that's not human Okay mankind is constantly looking further and further out into the cosmos and down into the depths of the Sea and the depths of atoms right we we're not
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satisfied as a race as a people with saying we know enough that's it now some people are but as a race we're not and I think that's that's part of what the the
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writer of Ecclesiastes says that God has set eternity in the hearts of every man and yet so that his ways are past finding out okay so are we ever going to Rel re reach the doxology of Romans
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11 you know over the depths of the riches of the wisdom of God how unfathomable you know how unsearchable does that mean Paul wasn't even looking how did he find out that
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the depths of God's wisdom are unfathomable because he's trying to dive them he's trying to Fathom them and he realizes that to the glory of God and yet to a to
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an increasing satisfaction to our own minds and souls his he is past finding out and yet what we do find out about him can be deeper and
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deeper and always true it's not that we weren't true before but we are truer and truer as we dig deeper and deeper into God's
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revelation of himself I think that's true also in nature I think Romans 1 tells us that and and Psalm 19 show us that creation is a testimony of God and
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I don't think that that you know when I when I read about the discoveries I mean I think it's fascinating that on June 3r the planets are going to Lin up I'm kind of geeky that way I I just think that
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kind of stuff is is glorious that the these are not things that that that that we look at that do anything but declare the glory of God and His Majesty so that
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that's that's a digression but I think it it does kind of tie back into this and that is that that we need
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from which the New Testament
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grows not to the exclusion of the New Testament um I I've said this before I I and this is personal I am I'm not a big fan of preaching in the Old Testament uh
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I think it's very hard to do um and it's and if if you do it canonically you'll find that you're in the New Testament all the time right because you're trying to
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preach the preach the full counsel what God has done and he has done in Jesus Christ what the Old Testament foreshadows and yet I think it is very
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important to read and to study the Old Testament so that the New Testament becomes richer and deeper as we recognize that this is not a new religion this is the fruition this is
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the outcome of the true religion that we read about in the Old Testament and we can see that this is not God example dispensation this is not God trying something new called The Church age that
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that is a that is a Blasphemous and heretical statement to say that God tries things and when they fail he shuts down that dispensation and tries
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something new uh you know I I hope you you you've you've gotten to past that because that's that's bad ju guu there all right so um
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Yuri from what I've heard in dispensational churches unless you're
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Jon you either end up trying to like Isaiah either historically what already happened or you half of your sitting in the Millennium right exactly you're either in the past describing what already happened or you're in the
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in the Messianic proving that Jesus is the Messiah or you're off in the Millennium telling everybody what's going to happen when you're not here anyhow so yeah that's that's true that's how the Old Testament is used but even
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within reformed camps even within reformed commentaries it it is it is becoming much more common but there was an ERA uh really from the re Reformation on into
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the 1900s where again the difference was not that great between how an Armenian used the Old Testament and how for example you know the the whole idea of dividing
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the law between civil ceremonial and moral where does that come from okay it comes from trying to make the Old Testament into the image of the
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new and realizing well well that's good it's a good moral code we should live by it and it actually ends up moralizing Christianity which is very destructive
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to Christianity um so uh even reformers I don't think have used the Old Testament very well but I do think that there is has been a a reverse Paradigm
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Shift over the past generation about 50 years or so where where people are uh especially New Testament Scholars are more and more recognizing that the way
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the New Testament writers are using the Old Testament is entirely organic it is not synthetic at all does that make
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that make sense one of
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calls at least when Jesus tells Parables very frequently the stories he tell of own own story that exist by itself and secondly it is not always easy to see
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exactly how what he says in his story correlates to whatever he was asked some of them are pretty obvious but then they're some about you know the king does this whatever the servant take the
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master and it's like but the Master's supposed to be God like doesn't it doesn't map on exactly yeah Parable has a life of it own the parable has a life of its own it has I mean it could be used often
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times it could be used as as a moralistic lesson but it often doesn't necessarily quickly uh explicate what it is that that he's been
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asked and and even the disciples recognize that and he quoted from Isaiah you know that that um hearing or listening they will not hear and what
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was the other uh they will not see their hearts will grow hardened you know that that The Parables for the unrepentant for the for the non-elect were actually hardening rather
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than softening
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you're never yeah um Parable parables are not allegories I I I I confirm that I I think however we're going to look at that briefly this evening that
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allegorical interpretation of Parables has has been a staple within the church throughout its history to try to to read a parable as it as it were an allegory
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and I do want to put that up on the board because I think that's important because one of the things I want to to do tonight is okay this is where we started 16 weeks ago Leviticus as
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Parable all right so we've gone through the first 10 chapters which is essentially the establishment of both the Tabernacle and the ironic priesthood how is that to be interpreted
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parabolically because the writer of Hebrews says the holy spirit is instructing us okay and that's in verse 9 verses 8 and N of Hebrews 9 so it's
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the Holy Spirit who who is interpreting the parable of the two tents the outer tent and the inner tent clearly it is oriented without a doubt Around Jesus
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Christ but so often because it's mentioned that the high priest only goes into the inner Temple inner tent once a year it it's frequently that entire
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passage is then centered around the day of atonement which goes to the cross and the know here we go we we've shortcut it to to Jesus and what he did on the
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cross but if you go back and read Hebrews he goes everywhere with it he goes to Libations and Washings and even the red hepher which had nothing to do with the day of atonement he talks about
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the daily ministrations of the priests in the outer tent he only mentions the inner tent in one verse but then of course he calls Jesus our great high priest which is right but there's so
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much more it's so much richer it's it's like The Parables of Jesus in that they're they're they're Vivid they're imaginative you can picture them they're living it's not
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just one point so let's let's move on to that because I think that's a very important point when we look at parabolic let's call it the the
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hermeneutics yes isn't yes isn't what Hebrew is trying to understand
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represented newest Jesus Christ Holy Spirit absolutely that is what he's trying to do and I think that's what he's doing what I'm trying to get at is we can't do that with
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him unless we're as well-versed in the Old Testament as he was we jump to the end we jump to the
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conclusion which I'm not saying that that's horrible okay as long as it's the right conclusion you know you don't necessarily have all the right premises if you get the right conclusion then Happy are you right but is that where we
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want to want to be what how does he get there also if we are going to defend the hope that we have within us then we're going to have to explain how the New Testament writers
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came up with this stuff and I've already said that has been under serious attack for the last several hundred years how did they come up with this well it was per you know it was their own imagination and they they pulled in
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these illegitimate Old Testament paradigms and passages that really didn't mean that at all because you can look at the litical system and look at it from that
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perspective and and I would I would argue to some extent that just standing in the Tabernacle and watching them do what they're doing you are not
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necessarily going to conclude death on a cross and Resurrection the third day right but the writer of Hebrews got there how did he get there I want to get
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there with him I want to be able to read what he's writing and say yeah I see how you're harvesting this truth
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from truth that's that's the goal okay for me it's not just to take the last chapter and say okay it all works out in the end that's all I need to know I I just don't think that's I don't think that's what
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the Holy Spirit who is guiding us into all truth is just giving us the conclusions and again 2 Timothy
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3:16 was not written about the New Testament certainly it applies to the New Testament but where do we come off cutting the Old Testament out of that verse when that was the only Bible
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that Paul knew when he wrote that verse is is that not a fair contention again I can't see very well so if you are frowning or or you know if I don't if you're furring your brow I don't know
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that you're just a bit of blobs to me and you look good said when my oldest brother tells me you look good thanks Rick
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um all right so hermeneutics of of Parables well we've already talked about the one and that is
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allegorical okay now in an allegory every element of the parable has a has a meaning and you your goal is to seek the deeper meaning of the text by correctly
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finding the individual connections uh between the the the components of the parable and what they represent and I
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have an example um see page
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268 great example of this both in both cases uh both instances is the parable of the prodigal son and we're going to be talking about that the the framework of that Parable because it's very uh paradigmatic it
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it's the kind of the framework of many parables but the the parable of the prodigal son has been um fairly tortured by allegorical
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interpretation over the over the years
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um okay this particular um author writes until this Century most interpreters uh treated The Parables as detailed allegories assuming that most or all the
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individual characters uh or objects in the parable stood for something other than themselves namely uh spiritual counterparts that enabl the story to be
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read on two levels so this this was very common again is and you may have heard it especially it's very common within charismatic teaching and that is that
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there's the surface level of the Bible that's what you read and there's there's moral lessons there and you can you know you can do something with that but then there's a deeper level there's a there's
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a level that the spirit leads you to that that opens up a channel directly to God now it's a form of gnosticism is what it is and allegory fits very well
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with gnosticism so for example in the story of The Prodigal Son the ring that the father gives the prodigal might
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represent Christian baptism now he's quoting from actual commentaries here okay so the ring repres represents Christian baptism the banquet of course
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is the Lord's Supper The Robe could reflect reflect immortality and the shoes God's preparation for journeying to Heaven that's a mild one okay um you
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you read Luther on the three wise men and you think man you've been inhaling um because they they they they just they just got into this
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stuff because the interpretation the allegory interpretations vary so widely from one another the scholars have moved away
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from that the the uh the evidence against this type of hermeneutic is is self-evident that we don't all arrive at anywhere close to the same
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interpretation of the components and so later on in the especially the 19th century the late 19th century into the 20th we come to the Other
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the Other Extreme and that is that the um Parable has one and only one interpretation
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the seeds well he interpreted yeah it's interesting because he he interprets the seed and he interprets the plots yes he does right
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but even when he does that and that's one of the rare times he interprets a parable keep that in mind okay he very rarely interprets a parable and he does that for his disciples he didn't do it
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publicly so they were able and and I'm glad that he did um but that doesn't mean there has been uniform agreement on what that Parable means even Jesus words even with Jesus words because um if you
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look at that Parable and depending on your view of soteriology um either one of the four plots represents actual regenerate
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people or um three of the four represent regenerate people but some that Fall Away pretty much everybody's agreed that that the ones that the the birds ate up
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you know they they got transp Ed and pooped and I guess they grew up someplace else another the ands that's because Jesus literally says field is
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the world right number of people say it's the church it's the church yeah right that's because the church has a lot of Tears in it we have to justify that yeah not getting rid of them okay
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so we have these two extremes um but if we look at the parable of the prodal son we do see three main characters the father and the two sons and that structure
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which is called triatic is very common over 60% of Jesus's parables are triatic in structure so I I put I'm trying to you
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know this last L I'm going to try to treat the Tabernacle as a parable okay and if we look at the triatic structure as a parable we do see in the first 10
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chapters of Leviticus three groups or three characters certainly Yahweh is one of them and of course he often is
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represented by the master or the king or the father in many of the New Testament Parables we we see that connection and we're meant to see that
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connection as we move through the parable of the Tabernacle moves with us it is not static it is dynamic Okay so
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so if if we're going to look a little bit at this triatic structure because I think that this is um this is kind of central to the idea I think it
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think it applies to the to the pentat took in general this is kind of provisional um I'm young
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yet it seems to me that the writing the Books of Moses are the core of the Old Testament when we get to Malachi he says remember Moses Isaiah he says to the law
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and to the testimony if they do not speak from these there is because there is no Light Within them so the the pentat took I know it can be difficult reading but it it's really it's not only
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the first self-disclosure of Yahweh the true God it it is the core that the prophetic and historical and even the wisdom writings will now or
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Orient themselves around it again this is provisional the Paradigm Shift we've talked about continuity and
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discontinuity between the Old and New Testament dispensationalism Testament dispensationalism Advocates uh serious discontinuity covenantalism on the other side Advocates very serious continuity
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and you you sometimes wonder why did Jesus even come it's it's so continuous well what if we actually have a change
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core from the law and the pentet took to the gospel and Jesus Christ now that's that's just something to to kind of think about because when we get into biblical the that's like an ordf okay that's really what we're going
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to be searching is if what we're dealing with between the two Testaments it's not from falsehood to truth it's not from legalism to Grace okay we've already talked about that I think we understand
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that God's choosing of Israel and giving the law was incredibly graceful graceful okay not that he did it well but you know was full of grace it wasn't it
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wasn't legalism it wasn't a different means of earning salvation it was salvation graciously given to the children of Abraham so we're not exchanging truth falsehood for truth or
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law for Grace but we are exchanging Moses for Jesus are we not and it sure seems like Paul is exchanging the law for grace even though
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the law was good and righteous it's not the center anymore okay the core of of this whole uh Cosmic Dynamic is has been
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changed with the death pardon me type antitype kind of yeah it is type and antitype yes it is and and of course you know you you say okay we've received the antitype why bother with the type but
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but my intention is we do not understand the meaning of the antitype if we do not understand the meaning of the type and the deeper we understand the type the deeper we understand the
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antitype they're they're just they're still inseparably linked and you can see that that's why Paul deals with the law and with Moses so much in his writings he doesn't simply jettison it and says
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that's all done we're going to start new we don't start new but we do it's it's really analogous to the new heart that Sinners receive in
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regeneration he takes out the Heart of Stone and puts in a heart of Flesh well it's like he took out the tablets of the law and put them with a new tablet of
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the regenerate heart
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Aon I sat back and thought you know this would be would be was saying it was incorrect concerning the Law's application would be solved if you just stood back and remembered that God did not take us immediately out of
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our flesh nor out of the world and therefore it is inappropriate to even think that the law would suddenly be finished with it he said the law would not be finished with until all is
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accomplished and there's a clear overlap there that goes down to many levels of our of our life well that that is absolutely true I agree with you uh but I also think there's there's
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something in the scriptures that's even clearer and that is the New Covenant in Jeremiah 31 what's he going to do he's going to write the law on our hearts okay so he doesn't say he's going to
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abolish the law he's going to write it on our hearts so really it's not a matter of the laws gone any more than it was a matter that there was no Grace in the Old the Old Testament that that's the Paradigm that
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is completely wrong and not biblical um what we're seeing is a complete change of core the core cannot be the law
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anymore and that doesn't mean the law doesn't take its place but there's a new core and that new core is the New Creation in Jesus Christ right now that
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new core is also the inner tent that inner tent like the garden the holy of holies that's it that's where
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God is and so man's greatest good and God's greatest glory is when those two are united that's the purpose of God
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that's where biblical theology takes us when we can see the warp and the Woof of scriptural Revelation rather than just different segments of the
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tapestry and and this is where we're headed so when we look at the Tabernacle as a triadic structure I think that this is a fair um Triad in terms of the
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characters involved in Leviticus 1-10 now obviously the congregation is not a major player but it's also majorly there
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right there are sacrifices for there are Torah of the offerings for the congregation and then the congregation is called to the Tabernacle for the inauguration of the sacrificial system
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so you can't write the the congregation out so what we're dealing with then is um at first and I'm going to use the Eraser uh you may just want to quickly
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rewrite it as you go but we start with this okay and the triatic relationship looks
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this that's Sinai right you go up we'll stay here here you find out what God has to say and then come down and tell us is that is that
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fair so this triatic structure is Si and it's the beginning of the Tabernacle as well in fact Mo of chapters one through
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before we get to chapter 8 and N it's it's really all Moses Moses is hearing from the Lord and he's telling Aaron what to do and he's the one who's
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washing Aaron and he's the one who's clothing Aaron and he's the one who is consecrating the furniture of the Tabernacle right so it's the the the the
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um the triatic structure then looks like that but as we move along there is a change and again I I think this this
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also teaches us a deeper meaning of what Paul means when he says the law was a a Taskmaster or a school Master a
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pedagogue leading us to Christ okay the the Mosaic I'll use the word dispensation but the Mosaic Paradigm was never intended to
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continue and and that is extremely important because that that points away from uh from Moses because Moses is never called a
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second Adam you know Moses is never up lifted up into any type of mediatorial position between God and man he is mediatorial
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between God in Israel but he's he's not the Big Kahuna and and so we're going to see as we look at we go through the
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parable we see that a change has taking place and now Aaron
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and by the end of chapter 10 it's all Aaron not it's not to say that Moses you know dies in chapter 11 and has nothing more to do but U his his role in terms of the
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of the Tabernacle has has ended and now Aaron is the one who who is doing but Aaron is now doing something different we also
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add the uim and thumim we now have a provision by which the congregation can inquire of Yahweh
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through the high priest okay now that's not to say that they could not inquire of Yahweh through Moses I don't know that we have very many examples of them actually doing so
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but we do not have the mention of the uim and thumim and actually inquiring of Yahweh until we get to the ironic High PRI priesthood so that is a part part of
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the furniture of the high priest's