In 1 Kings 7.51, the word for “completed” (ended, finished) is “shalem” and when it says all the work was “completed” (v’tishlam) it indicates why he was named Solomon. God completed his work of the six days of creation through him, says Berman. What did Yeshua say as his last word on the cross? He said, “It is finished (nishlam). Let’s look at some words now. Solomon’s name was “Shelomo”, “shalem” means completed or finished, “v’tishlam” also means completed and “nishlam” means finished. You can see the common root in these words.
The concept of “evening” (erev) has an allusion to “chaos and disorder.” The word for “morning” (boker) alludes to discernible order. The Lord infused his design into the creation. On the seventh day, erev (evening) and boker (morning) are omitted because his work was completed.
We mentioned earlier about the word “rest” or “menuchah.” It is loosely translated as “rest.” This concept links the Sabbath and the Sanctuary in the following ways. The word “menuchah” implies not the cessation of rigorous activity, but a state of being that stems from “completion” (Ovadiah Soforno, 16th century scholar in a commentary on Exo 20.11). So, when God rested it means he had completed the creation on the Sabbath. What does that mean to us? How does this apply?
We are to “rest” on the Sabbath. It is not a rest, such as a nap, although you can. This concept carries the idea that your week is now complete, and you accomplished what you needed to accomplish, no “loose ends.” We need to have an end to the week. We need to have peace about where the work left off. Following the Sabbath, we begin a new week. We need to come to that understanding when we look at the concept of resting on the Sabbath.
The sense of “rest” or “menuchah” as a completion is exhibited in both the Mishkan and the Temple. When David moves the Mishkan and the Ark to Jerusalem, he declares that God should come to his “resting place” (l’menuchataycha) in Psa 132.8. God replies, “This is my rest forever (menuchati)” in Psa 132.14. When Solomon brings the Ark into the Holy of Holies, he brings out this concept of “rest” (menuchah) in 2 Chr 2.6-41 with “l’nuchaycha.”
There is a whole commentary on this but we will not spend a whole lot of time on that, but in Heb 3.7 we have a quote from Psa 95.7-11 and it goes all the way to Heb 4.11. It is Paul’s commentary on “rest” (completion). The passage tells us we have other levels of menuchah. The Sabbath is a menuchah, the Temple was a plcae of menuchah, the land of Israel is a menuchah, the Messianic Kingdom is a menuchah (Sabbath of God), and there is a menuchah in Messhiah as a believer. So, let’s go back to Exo 31.12-17, and keep in mind that it is purposefully put here as he is talking about the Mishkan/Temple.
The Sabbath was one of the pillars of kedusha, and the Mishkan/Temple was another pillar of kedusha. Balance is a major thems in the Scriptures. We will never be “stable” without it. The verses say, “And the Lord spoke to Moses saying, ‘But as for you, speak to the sons of Israel, saying, “You shall surely observe my Sabbaths; for this is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you (he gave them a kedusha). Therefore, you are to observe the Sabbath, for it is holy (has a kedusha from Gen 2.4) to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people (no work on the Mishkan). For six days work may be done, but on the seventh day, there is a Sabbath of complete rest, holy (a kedusha) to the Lord. Whoever does any work on the Sabbath day shall surely be put to death. So the sons of Israel shall observe the Sabbath, to celebrate (enjoy the rest and completion) the Sabbath throughout their generations as a perpetual covenant. It is a sign between me and the sons of Israel forever, for in six days the Lord made heaven and earth, but on the seventh day he ceased (completed), and was refreshed (ceased from working).'”
Now let’s go to Exo 35.1-3 where it says, “And Moses assembled all the congregation of the sons of Israel, and said to them, ‘These are the things that the Lord commanded you to do. For in six days work may be done, but on the seventh day you shall have a holy (kedusha), s Sabbath of complete rest to the Lord; whoever does any work on it shall be put to death. You shall not kindle a fire (a work fire for the Mishkan or any other work) in any of your dwellings on the Sabbath day.'” Where was the work for the Mishkan done? There were no factories. The term “kindle a fire” can mean several things, not necessarily “to cook.” Don’t start work fires at home for the Mishkan is the intended meaning. Remember, the commands are purposefully put here because he is talking about building the Mishkan.
Did God have an afterthought here and say, “I better tell them about the Sabbath again.” Or did he plan on saying this at this time, before we reach the portion about the Golden Calf? We believe it is here on purpose because the Sabbath and the Mishkan/Temple are linked.
There is another interesting note on the word “holy.” When it is referring to God in Leviticus, it is spelled in Hebrew with a vav (kof, dalet, vav, shin). When it is referring to man it is spelled without the vav (kof, dalet, shin). This tells us that the kedusha of man will never equal the kedusha of God, so man’s kedusha is diminished. So, now we are going to talk about the Ark of acacia wood. In Exo 25.10-22 we have a description of the Ark of the Covenant. You will notice right off that when the Lord gives the instruction for the Mishkan in Exo 25.8-9, he begins to give the description of the items of the Mishkan, and he begins from the the Holy of Holies and the Ark (inside), and moves outward.
When Josephus gives a description of the Temple, he comes from the south, then moves through the Soreg, enter through the Eastern Gate to the Court of the Women. He moves through into the Holy of Holies. What does this tell us? The Mishkan is like us (1 Cor 6.19-120; Jer 7.4; Mal 4.1; 1 Pet 2.1-3) and it is built from the inside, moving out. But when we approach God and come into his presence, we come from the outside, moving in. We encounter the anointed priest at the door (Yeshua as Messiah), then we come to the altar (cross). Then we come into the Heichal and the Shulchan Ha Lechem Ha Pannim (The Table of the Bread of the Faces, the Word of God, God’s provision). Then we come to the Menorah (understanding) and the Mitzbayach Shell Zahav (The Golden Altar, prayer). Then beyond the paroket (veil) we come to the Ark (the throne of God, where the commandments are). This is how we come to the Lord.
But many stop at the Golden Altar (prayer). They have a problem moving beyond the veil to the Ark with those commandments in there. They have a problem with that “servant” business. They say, “All I need is Jesus” (the anointed priest at the door) or they say, “All I need is back out there on the Altar” (the cross). But when it comes to the Ark of the Covenant they say, “I want the mercy but I don’t want what is down there in that box!”
However, in the Brit Chadasha (New/Renewed Covenant) it says that the Torah will be written on our hearts. Are we following the tavnit (blueprint) he gave us on how to approach him? How does a believer today react when he encounters these symbols? Will they follow God’s blueprint given to Moses? Many Christians say “Following the Torah (the blueprint) is legalism.” We have heard this many times. But our response is, “But God calls it obedience.” How is our Mishkan set up?
When things don’t go right, we need to make sure things are set up “according to the pattern (blueprint)” as stated in Exo 25.9. Is everything in order and in the right place? We need to ask ourselves, “Have I got fire on my altar (Is the lamb/Messiah there? Is there bread on my table (studying and feeding on the Word of God)? Is my Menorah still lit (understanding)? Is there incense on my altar (prayer)? Are the commandments in my ark (heart)?
In Part 45, we will pick up here and continue to talk about concepts associated with the Ark.