III. Nine Areas of Biblical Knowledge taken from the Tabernacle and Used for Psychology or Counseling
The two biblical ontologies which compose the individual must be understood in order for effective counseling to take place. To not understand these two ontological systems would be comparable to a person proclaiming themselves to be a mechanic, but never having studied the construction of the vehicle.
The first ontological system is composed of “soul, physical body, and spirit.” The book of Proverbs builds it message upon this system and reveals the impact that each entity has upon the other two. When one entity breaks down, it has a domino effect on the wholeness of the system causing it to collapse.
The second ontological system, which is the soul or inner person, is composed of the “mind, conscience, heart, and will.” These terms come to us through the biblical Greek vocabulary. To study this system in the OT the Hebrew word lev/levv translated into English as “heart” will be the word studied. The concepts of “mind, conscience, heart, and will” will be found in the Hebrew word and the particular entity referred to can be determined by the context.
Both systems of ontology are modeled in the tabernacle and that brings us to seeing the “conceptual value of the tabernacle in counseling.” Nine areas of study will be briefly focused upon to establish the thesis that there is conceptual value in the tabernacle for psychology and counseling.
1. The Ministry Within the Tabernacle Reveals How We Draw Near to God
The ministry within the tabernacle has long been known to reveal the ministry of Jesus Christ. Jesus is the High Priest. He is the Lamb of God. Since man was created in God’s image according to His likeness it becomes evident in NT teachings by the early church writers that they carried this teaching over into a spiritual application to the believer.
The writer of the letter to the Hebrews used the imagery of the tabernacle to establish the concept of drawing near to God and that Jesus as the High Priest is waiting in the holy place to receive us into fellowship and dialogue. The writer referred to this drawing near as the “renewed new and living way.” That way is revealed in the order of the ministry in the tabernacle.
The eight steps in the tabernacle ministry will be followed using NT references that reveal the spiritual applications by the NT writers to the believer. These eight steps constitute a biblical foundation for developing psychological studies and become the biblical foundation for solving or resolving any problem which one encounters in life. Each step has a divine/human spiritual application revealing the intimacy which the individual has with God.
A. Bring an Offering: presenting oneself unto God (Rom12:1).
B. Altar of Burnt Sacrifice: dying to Self (1 Cor 15:31).
Ultimate death to Self occurs when we come to Christ and commit ourselves to His will. There is a cross/burial/resurrection experience at this point. We become a new creation. We also become a priest or caretaker of our tabernacle/temple.
C. Laver: cleansing by the washing of the word of God (Eph 5:25).
Cleansing one’s self of wrong thoughts is accomplished by reading/hearing the word of God. This process of cleansing is identified in the NT as “sanctification.” It is a continuous daily action.
The outer court explains the NT teaching of “sanctification,” which is the primary ministry of the Holy Spirit, and the primary ministry of the believer operating through and in the realm of their spirit to set themselves apart from selfishness, the world, and Satan.
D. Lampstand: self-image and self-esteem (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18; Col 3:10).
Self-image and Self-esteem are determined by how we perceive ourselves. The right self-image which we should hold to is God’s view of the “wholeness and completion” of us. We can only have the right self- image and right self-esteem by viewing ourselves in the light of God’s word. The biblical self-image as God sees us is revealed in Song of Songs 6:4, “you are beautiful, lovely, and awesome!”
E. Table of Shewbread: develop Christ-like attitudes in the midst of our trying circumstances (Mat 5:3-12; Joh 6:50-58; 1 Cor 10:21; Heb 13:10).
We develop Christ-like attitudes by feasting on the presence of Christ in the midst of our trying circumstances. Our attitudes are shaped by our circumstances.
F. Golden Altar of Incense: presenting our requests unto the Lord (1 T / Philippians Communications/Talking: We usually contribute to this altar the spiritual of praying. However, it takes in all communications for in the midst of all communications coming out of our inner being is our conversation with God.
G. Ark: Listening for the voice of the Almighty as He responds to our requests. Hebrews 3: Communications/Listening: The skill of listening is not easily required. Neither in the physical realm, nor in the earthly realm. As we stand before the throne of grace (the ark) we hear the voice of Christ speaking to us. That which Christ will speak to us about will be in relationship to the prayers that we offered up unto Him. His voice is heard coming out of the midst of our prayers.
H. The life of the believer is one of walking in the Spirit, abiding in Christ, resting in the promises of God, and living by faith (Rom 1:17; Gal 3; Heb 10:38). The end result of this walk through the tabernacle is “wholeness, completeness, perfection.” The believer’s life becomes one of walking in the Spirit, abiding in Christ, resting in the promises of God, and living by faith.
Each spiritual step through the tabernacle is critical. If the believer attempts to bypass one step he/she will not be able to move into the next step. The end goal of this walk through the tabernacle is to stand in the presence of God and hear His voice address you concerning your situations.
When the eight steps of ministry within the earthly tabernacle are given their spiritual application in the life of the believer, we begin to see and understand the “renewed new and living way” which Christ has established for a believer to come into the presence of God in order to hear the voice of God in addressing the believer concerning their situations in the light of His written word.
2. The Ontology of the Trichotomous Individual in the Creation Account is Revealed in the Trichotomous Structure of the Tabernacle
The first system of ontology relating to our being is that of “soul, physical body, and spirit.” This is found in the creation account of Genesis 1:26 and 2:7. Many students of the scriptures view these passages as presenting only two entities of being. The soul is clearly presented in Genesis 1:26 as the creation of the soul was done on the sixth day of creation. And then the soul is clearly identified in 2:7 by the statement that man “became a living soul.” The physical body is clearly identified in 2:7 by the statement that God took dust from the ground and molded (formed, fashioned) a man. The word Spirit/spirit is not mentioned in either passage, thereby, leaving the interpreter to determine if the human spirit is part of the creation process. However, the phrase “God breath into the nostrils of man the breath of life and man became a living soul” reveals the impartation of the spirit unto man that enabled him to become a living soul. Life is in the spirit. In Genesis 7:22, the “breath of life” is identified as the “breath of the spirit of life.” The Spirit/spirit is identified as the essences of life. When Jesus died on the cross, at the point of His death, His spirit returned unto the Father. When Jesus brought healing to the young girl, her spirit returned unto her.
The question remains, What about the spirit impartation to Eve? The rib taken from Adam’s side had life in it. That allowed the rib to impart life to the rest of the body of Eve.
In the OT the phrase “breath of His nostrils” is identified as the Spirit as God in (Eze 37:8-10; 14). And when God breath into the soul, the soul began to live. These verses reveal the “intimacy” that God has with His creation, which “intimacy” is the underlying message in the NT message concerning the relationship of the believer with God. Jesus, Paul, Hebrews.
The trichotomous structure of the tabernacle reveals the trichotomous ontology of being and the impact of the various entities of that being upon itself.
The book of Proverbs addresses the impact these three entities have upon each other. In the way in which the Hebrew writers did their psychology, we find that the OT books of Job, Ecclesiastes, and Song of Songs emphasize this ontology of being. Job concentrates on the suffering of the physical body. Ecclesiastes emphasizes the suffering of the spirit. And Song of Songs emphasizes the suffering of the soul.
The dichotomous position views the individual composed of “soul/spirit and physical body.” Other ways of stating that position would be “non-material and material” or “spiritual and physical.” This is not an opposing position to the trichotomous view, but simply does not allow for one to develop an understanding of the various entities, which the Bible does. It also prevents one from seeing the true meaning and intent of the physical model of ontology which God gave in the tabernacle for developing an understanding of Himself, the believer, and the relationship of the two.
The tabernacle reveals the interactions of this trichotomous. Problems can be solved by understanding this interaction and the impacts of these entities upon each other.
3. Structure of the Ark Reveals, by the Functional Aspects of its Various Entities, the Structure and Functionality of the Personality of Being
The second ontological system relating to our being is that of “mind, conscience, heart, and will.” This is the structure of the soul, or inner person. The Hebrew vocabulary had only one word, lev/levv, to identify this inner person in a state of wholeness.
We do not encounter this Hebrew word in the creation account until Genesis 6:5. There the reference is to the “heart” of the Lord God and man.
The four entities which make up the ark (ark, testimony, mercy seat, cherubim) have a corresponding likeness in function to the structure of personality (mind, conscience, heart, will) as revealed in the NT.
As with the terms used to identify the ontology of being, so the terms used to identify the ontology of the personality of being, and they are not synonymous in meaning, nor do they overlap in their meanings. They are precise in their meanings and usage.
The tabernacle reveals the functionality of this psychological structure. As God did not reveal in the creation account the physical systems that make up the physical body, neither did He reveal the psychological systems in the creation account that make up that system. However, medical science has revealed the various systems of the physical systems of the physical body, and God has revealed in His word the various psychological systems which make up the inner person, or the soul.
The structure of the ark in the holy of holies and the role of each part of that structure is a model of the personality of being and reveals the functional characteristics of each entity of the inner person. The corresponding likeness is seen in the ark (box) representing the mind; the law placed in the box representing the conscience; the mercy seat representing the heart; and the cherubim representing the will.
Using that physical model of the inner person and the NT teachings of each entity of personality (mind, conscience, heart, and will) an understanding of personality problems can be develop. The Hebrew word lev/levv translated as heart in the OT also reveals biblical understanding concerning the inner person.
Problems can be solved by understanding the interaction and impacts of these entities in the psychological system. Personality problems can be labeled and listed as:
Mind Problems These internal problems manifest themselves in an attitude of one who presents themselves as “knowing it all.” It is an attitude that is manifested when knowledge overcomes the balance of self, making one too sure of themselves, or creating a pride problem.
Conscience Problems These internal problems manifest themselves in a “holier than thou” attitude. It is the manifestation of problems relating to choosing a standard for living that is achieved, and then leaving the individual thinking that they have risen above others.
Heart Problems Heart problems manifest themselves in one of two ways, or in both ways at the same time. One way is in how one “thinks,” or in a cognitive manifestation. If the inner person is sharp in their perception of life issues, there is a tendency to override others and intimidate them. Another manifestations of heart problems is in the effective domain, where emotions and feelings override the better judgment of a person. Emotions and feelings can drive a person in the wrong direction, and they can suffocate a person in hurt and wounded feelings.
Will Problems These problems manifest themselves in two different arenas. One is the “strong-willed” person who runs over others to get their way, and the other is the “weak willed” person who cannot get a grip on themselves and falls to their passions and addictions of the flesh.
These internal problems were meant to be eliminated by the inner person through the spiritual exercise of death to self, and kept under control by the spiritual walk through the tabernacle ministry. This walk begins with death to self and a resurrection that enables one to “walk in newness of spirit” and “serve in newness of spirit.”
4. Trichotomous Structure and Functionality of the Tabernacle Reveals the Threefold NT Teachings of Sanctification, Justification, and Glorification
The ministry within each courtroom presents the threefold ministries that the NT writers build upon: sanctification in the outer court; justification in the inner court; and glorification in the holy of holies.
The intended goal of each ministry in each courtroom is to bring us into the presence of God. To be in the presence of God is to hear from Him. In that moment of hearing there is a teaching ministry being carried on by the triune God. He uses His written word as the textbook for instructing His children in His ways and judgments.
Sanctification is the ministry of setting something or someone apart for service unto God. In the tabernacle this is explained by the act of bringing oneself as an offering, putting self to death, and then keeping that inner person clean by continuously and intently reading the word of God.
This is the ministry of the Holy Spirit and the ministry of the soul operating through the human spirit in the spiritual world or the heavenlies.
Justification is the ministry of being declared right and then put into the process of being made right. There are three ministries within the inner court that explains this act of justification. The lamp stand presents the light of God that helps the believer sees who they truly are. The believer cannot live life based upon how they view themselves for they meet with discouragement on all sides. The Bible reveals how God views His children and how He desires that His children adopt His view of them.
The table of shewbread represents the spiritual body and blood of Christ that the believer feast upon in the midst of their trying circumstances. This feasting is what enables the believer to develop Christ-like attitudes in the midst of the misery.
The golden altar of incense represents the prayers which the believer offers up unto God.
This is the ministry of Jesus Christ and is the ministry of the soul operating through the physical body in a physical world.
Glorification is the ministry of being honored by another person speaking to us. It is the voice which we hear from the heavenlies that confirms to us that we are in the presence of God. This is the ministry of the Father and is the ministry of the soul upon itself.
5. The Furnishings in the Tabernacle Reveal the Intimacy of the Divine/Human
This biblical teaching is probably the most awesome teaching in the Bible. The “intimacy” of the relationship of the divine/human is sensed by humanity, but lost to its perceptive vision. That which makes the individual viable is the very presence of God in its being, yet, this knowledge is lost to the world due to the darkness that veils the human mind, until the gospel of Christ pulls this veil back and allows the light of Jesus Christ to shine forth into the soul of the individual.
The “intimacy” of the divine/human is revealed in the tabernacle by the wood furnishing being overlaid with gold. The wood is symbolic of the human and the gold is symbolic of the divine. This imagery points to the presence of God in the life of the individual, even though the presence of God goes unrecognized by the individual. It is the act of faith on the part of believer that allows God to reveal this most awesome realty of life to the soul of man.
6. The Structure of the Inner Court and the Holies of Holies Reveals the Intimacy Between the Soul and the Flesh
An understanding of the NT teaching of the psychological “flesh” can be developed from the intimate connection between the inner court and the holy of holies, which were under one roof signifying the close tie between the soul and the physical body.
The dynamics of this relationship is spoken of as being the works of the flesh, since it is the inner person expressing itself through the flesh. Some behavior patterns are simply the physical flesh being acted upon by the inner person and the physical body becomes a part of the impact, such as eating and drinking and sex. These are a combination of the soul and the physical body. While some behavioral expressions are due to the action of the inner person and these are manifested through the physical body, such as anger, jealousy, spoken words. These are more of a psychological nature.
These psychological dynamics can be studied when it is seen in the tabernacle that the ark in the holy of holies represents the soul and the inner court represents the physical body where the soul expresses itself through self-image, attitudes, and communications.
7. The Goal of the Spiritual Applications within the Tabernacle is the Wholeness of the Believer
The goal of the ministry within the earthly tabernacle is the “wholeness, completion, perfection” of the individual. That wholeness consist in the individual being aware of the person of the triune Godhead dwelling in that person.
The state of “wholeness, completion, perfection” is the message in the Book of Hebrews. This wholeness has to do with the new creation, where the believer becomes a new creature. To develop the psychology of this wholeness is to develop an understanding of “intimacy” for intimacy is the relationship of the divine/human.
The use of this concept in counseling is based upon the teaching of the tabernacle in those parts of the tabernacle furnishings made from wood and overlaid with gold. The wood is symbolic of our humanity and the gold symbolizes divinity. A person is not whole until there is recognition of the divine in his/her being.
That brings us to the role of the word of God in that intimacy. The awareness of that intimacy is related to our programming ourselves with the word of God. The word of God is alive and energizing.
It is in that intimacy that the triune God takes the word of God to instruct the believer in their life situations. It is this dynamic that the counselor should have as a goal for the counselee.
Wholeness, completeness, perfection includes the redemption of the soul, body, spirit operating in junction with the indwelling God. This wholeness includes a proper functioning of the individual in faith and love. This wholeness includes the intimacy that the believer has with the indwelling God as manifested by abiding in Christ Jesus and being filled with the Holy Spirit.
8. The Priesthood of the Believer as Seen in the Tabernacle
There are many roles by which the individual is understood by. Family roles, job roles, sports role, etc. One role by which the NT writers understood the believer was that of “priest.” The Apostle Paul does not use this term, but by association of his phrase of the believer being the temple of God, it can be seen that the believer is in this temple as the priest of God.
It is from the writings of the Apostle Peter and John that the community of believers are identified as priests. And as priests, the believer has certain formalities to perform, which are understood by the spiritual application of the role of the priest in the OT.
The church has always held to the teaching of the “priesthood of the believer,” but has made very little attempt to expound on this concept. It is the priest in the OT tabernacle that gives the church the imagery needed to develop this biblical concept.
There are a number of subjects that need to be developed in psychological studies that stem from the imagery of the priest in the tabernacle.
In counseling the need for the counselee to understand their role as a priest over themselves brings home the reality of the individual being responsible for their own actions. The written word of God spells out what those actions should be.
9. Jesus Christ as High Priest is Revealed in the Tabernacle
The purpose of the triune Godhead dwelling in the inner life of the believer is manifested in teaching, comforting, strengthening, fulfilling, actualization, and witnessing. In the Book of Hebrews the teaching of Jesus Christ being the High Priest is one half of the message. The other half deals with how the believer relates to the High Priest.
The psychology that lies behind this concept of the high priest over the tabernacle moves along the lines of the intimacy that the believer has with his/her Creator/Redeemer/High Priest. The role of Jesus as the Creator is well established in the writings of the Gospel of John and Paul’s letter to the Colossians. His role as the Redeemer is what the message of the NT focuses mostly on. His role as the High Priest is helping to maintain the believer in daily living.
The psychology that lies behind this concept comes out of the tabernacle and focuses on the intimacy of the divine/human.
The counseling that can build on the concept of Jesus Christ as the High Priest is the counseling that is the key as to whether the counselor is successful or not in helping others with their problems.
For a person to think that they are in charge of themselves apart from any outside impact from the divine, who resides within them, has been led astray in dealing with life issues. The counselor, above all else, must understand that they are not the final answer to another person’s life, and not even their own. That position will always be held by the High Priest. And the role of the High Priest as the maintenance person over our lives is due to His Lordship over our lives.
All that came out of the Mt. Sinai event, such as the law, sacrifices, offerings, positions of tribal locations have spiritual applications which become foundational for developing a biblical psychology to be used in counseling, teaching, and daily living.
