Good evening. My name's Jim Crooks and I'm your guest speaker tonight at the Bible Teaching Service for Brunsfield Evangelical Church.
Very grateful to Graham for asking me to share in God's Word with you.
And when I asked him what topic it would be for tonight, he said it would be one of my own choosing.
So presently I'm reading a lot in the book of Exodus and the reading for today was actually about the veil of the tabernacle,
that portable temple that God designed and that he gave as a blueprint to Moses.
And the passage is about this particular veil and the curtain that was in there.
And I thought that we could usefully spend just a short time thinking about the significance of that,
even in our own lives, and apply some teaching to us.
So without any further ado, I just want to read the passages that were on my heart.
So Exodus chapter 26 is my daily reading for today.
And in it there is one verse of relevance and it says,
And the veil shall separate for you the holy place from the most holy.
Going into Hebrews chapter 10 we read,
Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,
by the new and living way that he opened for us through the curtain,
that is through his flesh,
and since we have a great priest over the house of God,
let us draw near with a true heart and full assurance of faith,
with our hearts sprinkled clean from an evil conscience,
and our bodies washed with pure water.
Let us hold fast the confession of our hope without wavering,
for he who promised is faithful.
And let us consider how to stir up one another to love and good works,
not neglecting to meet together, as is the habit of some,
but encouraging one another,
and all the more as you see the day drawing near.
Matthew chapter 27, one verse there, verse 51.
And behold, the curtain of the temple was torn in two from top to bottom.
From top to bottom.
So that's our readings,
and we're going to try and stitch all of these things together,
reading from Exodus,
and then in Hebrews,
and then in the Gospels in Matthew.
So, first of all,
just a little bit of background about the veil.
You'll have seen from the readings that we had
that the veil, or the curtain,
was in the portable temple called the tabernacle.
Eventually, when the Jews built a temple under Solomon,
then they did put a veil in there
between the two most sacred rooms in the temple.
But here in the tabernacle,
in the reading in Exodus,
first of all,
was that a veil went in to divide two rooms,
let's see,
at the heart of the tabernacle.
In the very heart of the tabernacle,
the place reserved for the presence of God,
that was called the holiest of all.
And it was a room that was ten cubits cubed.
A cubit is from your elbow to the tip of your finger.
But ten cubits cubed.
But the room that preceded that
was the holy place,
not the holiest of all,
but the holy place.
And in that room,
they kept things like the menorah,
the lampstand,
a table of bread.
There were twelve loaves in it,
and it was changed every week.
And they also had an altar of incense.
And it was there that the priests
went in to worship God.
So there was the holy place,
and then a veil,
and then the holiest of all.
And the veil was there
to separate the two rooms.
Now, the words that are used in Exodus 26
include the word for veil,
but also include a word for a screen.
And if you like,
the meaning of the words is
one is to cover,
to keep in,
to surround,
and the other is to separate.
So if you're looking
towards the holiest of all,
then you were separated from it
by this screen,
this veil.
And if you were inside
the holiest of all,
you were contained within it.
So we've got the idea
that there is something
to be contained in,
and there are other things
to be kept out.
And into the veil
there were woven cherubim.
Cherubim were angelic creatures,
and we first read about them
in Genesis in chapter 3.
Adam and Eve were in the Garden of Eden,
and you may remember the story
of how they disobeyed God's instruction,
and they took of the fruit
of the tree of knowledge of good and evil.
And as a result of that,
they broke their communion with God.
And because all of humanity,
if you like,
were in the loins of Adam,
they were all to be born from Adam.
He was our representative head.
And because he sinned,
all of humanity
were separated from God.
And God cast them out of the garden
because of their sin
and their disobedience.
And at the entrance to the garden,
so that they couldn't enter in again,
God appointed two cherubim.
And the cherubim served as a guardian
to the garden.
So they kept what was in there
holy and separate.
And they, if you like,
preserved the holiness of God.
But also they prevented others
from breaking in.
They were guarding there.
So there was this whole idea
of separation.
And the cherubim were woven
into the veil of the tabernacle.
And it was another picture
of separation between God and man.
It must have been a beautiful sight,
this screen.
But the principle that was involved
was that of separation.
And in fact,
as God gives the instruction
to his people of ancient times,
that was the key word
to understand the whole priestly ministry.
that there was to be a separation
between that which is clean
and that which is unclean.
Between that which is holy
and that which is profane.
And there was a separation
between God and man.
And yet God provided
the system of worship
so that man could come into
the presence of God.
and could only come in,
of course,
with blood of sacrifice.
So reading the Old Testament
and discovering all of these things
is very important for us
to think about
our own relationship with God.
God in his holiness
and we in our sinfulness.
And how that a sacrifice
and blood has been provided
so that we can go into
the presence of God.
And that's where we're going
with this teaching.
But when I was in Romania,
I used to go to Romania
quite a lot.
I was in the Patriarchal Cathedral
in Bucharest.
I was on an official visit
in my capacity
as Assistant Principal
of a college
and we were meeting
with other colleges out there.
but we had an official tour
of the Patriarchal Cathedral.
And as we went in,
the guide was explaining
about the iconostasis,
that barrier, if you like,
that's presented
just behind the altar.
On that screen,
there were various icons
and it was gilded
and precious stones.
But you'll see just behind
the two men in the middle
that there was a gateway.
And there was a curtain over that.
And I remember our guide saying,
do you know,
if we're very fortunate,
we will catch a glimpse
of the Patriarch
doing some priestly activities
behind that curtain.
And you know,
it was just
too good an opportunity
for me.
And I had to explain
what had happened
in Judaism,
how that there was
a curtain,
a screen,
a veil,
a barrier,
but that when Jesus died,
as we've read,
that barrier was removed
and the way into
God's presence
was clear and plain
and available
for everyone
who wanted to come to God
through the Lord Jesus Christ.
We had an interesting conversation.
But what had happened
basically in the early church
is that those who couldn't
leave the Jewish religion behind
when they became Christians,
they wanted to take
so much of Judaism with them.
They're called the Judaizers.
And the Judaizers
had a great influence
in the early church.
And out of the early church,
of course,
both Catholic
and Orthodox movements
began
and they retained
some of the features
of the tabernacle
and the temple.
And sadly,
the screen is one of them
so that only
the priests
can go behind the screen
and administer
in the presence of God.
But as we'll see,
this is a great shame
because what happened
was that the screen
of the tabernacle
and temple
was torn literally
and symbolically
or figuratively
to show that the way
into the immediate presence
of God
was available
for all.
So,
why was it torn?
Part of Matthew's narrative
in his Gospel
includes,
of course,
the preparation
for Calvary.
And we've been remembering
that just last weekend
at Easter time.
But
underpinning
all of Matthew's Gospel
is this journey
that Jesus
is taking
from his earthly ministry,
well,
right from
his nativity
through to
his adolescence
and then
into his earthly ministry
and he's journeying
towards the cross.
And
the death
of the Lord Jesus
is part
of that narrative.
And
it is
an expected
death
and even
the Lord Jesus
says,
and Matthew
records it,
the Son of Man
is about
to be delivered
into the hands
of men
and they will
kill him
and he will
be raised
on the third day.
We also know
that the death
of the Lord Jesus
is understood
by Matthew
as being
necessary
and he includes
the words
of the Lord Jesus
or the statement
about him.
From that time
Jesus
began to show
his disciples
that he must
go to Jerusalem
and suffer many things
from the elders
and chief priests
and scribes
and be killed
and on the third day
be raised.
Matthew
also tells
us
that
in the words
of the Lord Jesus
that his death
was to be
vicarious.
That is
not on
behalf of
Jesus himself
but on
behalf of
us.
And the Lord
Jesus says,
the Son of Man
came not to be
served but to
serve
and to give
his life
as a ransom
for many.
And so
when the narrative
reaches
is the crisis
of Calvary
and the Lord
Jesus
is crucified
on the cross.
The expressions
used by Matthew
and the other
gospelers
are very brief,
very terse
because the narrative
has been building up
to that point.
But as we read
there were
some unexpected
things that happened
at Calvary
and so
we read
in Matthew's
narrative
from Matthew
and 27
verse 51
and we
read that
that the
behold
the
curtain of the
temple was
torn in two
from the top
to the bottom.
But Matthew
uses this device
to introduce
something that
is a surprise.
he uses the
word
behold
and it's
in the same
kind of way
that we would
say
and do you
know what
happened next?
And as he
presents the
death of the
Lord Jesus
he wants to
present a
very unusual
detail
and that
detail is
about the
curtain being
torn in two.
Behold
the curtain
of the temple
was torn in two
from top
to bottom.
Matthew uses
that little
word
behold
when he
introduces
surprises.
So for
instance
in the
narrative
of the
nativity
an angel
appears
and warns
the holy
family
not to go
to Egypt
because
Herod was
plotting
to kill
the children
and then
when the
Lord Jesus
comes to
be baptized
Matthew
uses another
behold
there was
a voice
from heaven
and exactly
the same
is used
in Matthew
17
there it's
another voice
well it's
the same
voice from
heaven
it's the
same one
God
the Father
but it's
the record
of a
voice from
heaven being
used
and then
the Lord
Jesus
uses it
as well
in his
own words
as he
ends
his
earthly
ministry
and he
says to
his
disciples
behold
although I'm
going away
do you know
what happens
next
I am with
you
always
and so
Matthew
uses this
to if you
like accent
to highlight
that's what
is going to
happen here
is something
that's very
significant
and this
tearing
of the
temple
curtain
is very
significant
he includes
the detail
that it's
torn
from top
to bottom
that it's
a very
deliberate
act
that something
that may
have been
required
like a
covenant
a promise
a legal
contract
has been
torn
into
from the
top
to the
bottom
and it
implies
that God
himself
has torn
the veil
that the
veil which
he instructed
to be made
for the
tabernacle
and which
he instructed
to be made
for the
temple
is now
done away
with
it's rendered
obsolete
and it is
torn
in two
it's not
just a little
bit torn
but it is
torn up
if you like
and it is
completely
separated
that the
both sides
of the
curtain
now hang
listlessly
and redundantly
on both
sides
of the
entrance
into the
holiest of
all
and what
God is
demonstrating
is that
in the
death
of the
Lord
Jesus
this
planned
sacrifice
of the
son
of his
love
that this
is a
significant
world event
and that
there is
the turning
of history
about
on this
pivot
and to
symbolise
that
the
temple
curtain
was torn
in two
so it's
not just
that there
is a
literal
tearing
but there
is a
symbolic
doing away
with barriers
that there
were between
God and
man
that which
had to be
contained
within
that which
had to be
held out
has been
done away
with
and now
God
stands in
all his
majesty
and his
glory
in all his
grace
and his
mercy
and he
is saying
I'm
available
to everyone
and that
is the
theological
significance
so I
just want
to do
highlight
two
lessons
around
that
simple
principle
and the
lesson
first of
all
is simply
that when
Matthew
records
this
tearing
of the
temple
then
Matthew
is
demonstrating
that the
heavens
are now
open
for God
to declare
that Jesus
was the
Son of
God
just as he
did as he
tore aside
the heavens
in chapter 3
verse 17
and in
chapter 17
verse 5
of Matthew's
gospel
so now
God
tears
aside
everything
that stands
in the
way
and he
declares
that the
Lord Jesus
was the
Son of
God
and that
he was
making
sacrifice
on behalf
of God
and the
curtain
is permanently
opened
and so
standing
at the
cross
not in
the temple
but standing
at the
cross
here is
the voice
of a
centurion
not the
voice of
God
himself
but the
voice of
a Roman
centurion
not a
Jew
but a
Roman
and he
says
truly
this was
the
Son of
God
and God
has spoken
fully
and finally
in his
Son
and in
the death
of his
Son
God
reveals
completely
and beautifully
all his
love
and he
reveals
his very
heart
and he
reveals
everything
that he
desires
so although
the Lord
Jesus
and his
life
are of
great
significance
to us
in the
gospel
and that
there's a
build up
to this
point
here we
have the
full
demonstration
of the
love of
God
the God
who so
loved the
world
that he
gave
his
one
and only
Son
the second
lesson is
just simply
this and it
was really
taken from
our reading
in Hebrews
that in
Jesus'
death
and in
his
broken
body
symbolized
by the
torn
curtain
as well
that this
is the
means by
which
anyone who
would have
access to
the presence
of God
must come
to Christ
must come
to Calvary
must have
their sins
dealt with
there because
Jesus as the
Lamb of God
has presented
the blood of
the sacrifice
in the holiest
of all
and his
sacrifice has
been accepted
and the way
unto God
is forever
made clear
and there is
no more
sacrifice for
sins
there is
nothing
that humanity
can do
to earn
God's
favour
God in
his mercy
and his
grace
provided
the
Lord
Jesus
and his
sacrifice
on Calvary
has given
full satisfaction
to a
holy God
and so the
writer to the
Hebrews as he
goes on to
explain the
significance
of this
access to
God
he says
that we
can have
confidence
to enter
the holy
places
and so he
encourages us
with what
I've called
at another
time
a salad
sermon
because it
always begins
with letters
he says
letters
draw near
to God
do you know
we ought not
to be flippant
about this
at all
but what
was a
privilege
that was
not granted
to millions
upon millions
throughout all
of human
history
access was
only granted
to one
person once
a year
and with
the blood
of a
sacrifice
the high
priest
in Israel
he alone
could go
behind the
curtain
once a
year
but now
that curtain
is done
away with
our high
priest
is there
permanently
for us
interceding
for us
and because
he is there
because he
has taken
away the
curtain
then we
can draw
near
to God
I
usually
describe
prayer
as one
of the
most
portable
items
in all
of the
world
you don't
have to
carry it
with you
in some
kind of
special box
or in
beads
or in
any
artifact
but you
carry it
in your
heart
and anywhere
you are
in the
world
and at
any time
of the
day or
night
and in
any
circumstance
we can
pray
to God
we can
draw near
to God
he is
permanently
forever
near to
us
and for
we who
have come
to know
forgiveness
of sins
at Calvary
and have
professed
faith in
the Lord
Jesus
Christ
we have
this means
to draw
near to
God
at any
time
and in
any
place
and so
we're
encouraged
to do
that
just this
week
one of
the young
brothers
that I
walk
alongside
when he
was talking
about
confessing
sin
and
seeking
God's
help
to know
victory
in his
life
he said
then what
do we
do
Jim
then what
do we
do
and of
course
all I
could say
was
well we
are in
the presence
of God
and we
abide
there
we need
to take
time
to know
the presence
of God
with us
to be
silent
before him
not always
to be
making
requests
but in
that
position
that
place
of
quiet
solitude
and silence
and serenity
before God
to give in
to the
worship
that we
must feel
and just
to be
in his
presence
we're also
encouraged
to
let us
hold
fast
unwaveringly
let us
hold
unwaveringly
to our
confession
of faith
because there
is one in
the heavens
who represents
us
one who
is there
all of
the time
because we
can avail
ourselves
of his
presence
and his
help
at any
place
and in
any
time
then we
have
grace
to help
in time
of need
we profess
our faith
to a
watching
and a
listening
world
and in
silence
and sometimes
with speech
we are in
the presence
of God
to gain
all the
strength
that we
need
for daily
living
and to
live
consistent
lives
before
him
and then
we're also
encouraged
to do
let us
stir one
another
up to
love
and good
works
now the
old rendering
of that
in the
King James
version
of my
youth
was
let us
provoke
one another
well let's
provoke one
another to
love and
to good
works
but the
meaning is
made much
more clear
here isn't
it
stir one
another up
we've not
to provoke
one another
but we've
to stir
one another
up
to love
how do
we stir
love
well we
stir up
love by
loving people
first and
then we
encourage them
to step
out and
love others
not to
love us
back in
return but
for them
to love
others and
that is the
loving life
of the
Christian
of sacrifice
for others
and also
we are to
embark on
a life of
good works
of course
faith is
the gateway
to the
presence of
God
we can't
come to
God by
any other
means
we cannot
work for
his grace
and favour
in our
lives
but once
we come
by faith
our faith
must be
demonstrated
by our
good works
we must
show the
evidence
of the
revolution
that has
happened
in our
lives
and lastly
as we
consider
the torn
veil
and our
continual
drawing near
to God
then we
are to
also
meet
together
to
encourage
one another
in the
faith
that has
been so
difficult
hasn't it
during the
Covid
restrictions
but
things will
come back
to normal
but I
would certainly
hope and
pray that
things aren't
going to be
the old
normal
but that
we really
are enthused
by meeting
together
by corporate
worship
by fellowship
together
by loving
deeds and
loving language
that we will
be able to
use amongst
one another
and so
we've got
this principle
that we
have been
taught by
the torn
veil
that it's
access to
God
completely
the coronavirus
has been
there and
there's been
no access
to all
kinds of
things
but that
never affected
our access
to God
nor can
anything
affect our
access to
God
and just as
we think
then about
that torn
veil
again
it's to
remember
that the
way into
the very
presence of
God
is
completely
free
and open
it's an
immense
privilege
and we
should avail
ourselves
of it
to draw
near to
him
to hold
fast
to
have
consistent
profession
of our
faith
to
demonstrate
love
for each
other
and to
reflect the
revolution of
God in
our hearts
by our
good works
and then
also to
be meeting
together to
encourage one
another in
the faith
may God
bless you
as you
enjoy the
presence of
God
let's briefly
pray
Father thank
you for
this incredible
design in the
tabernacle
and then in
the temple
and we thank
you Father
that it
comes right
through to
the gospels
and also the
epistles
we thank
you for
the unity
of the
book
and for
this
unintended
consequence
in some
ways
or coincidence
that there
is a
veil that
is to
be torn
and symbolising
the way
into God
is made
free
to all
that you
are accessible
by all
through the
Lord Jesus
and through
what he did
in Calvary
Father we
pray
that we
might use
this most
portable
of gifts
and that we
will pray
without ceasing
that we
will have
lives that
are
worshipful
we pray
that our
lives will
be
marked by
a closeness
to you
that we
will be
consistent
in our
profession
of faith
and we
have hope
through
the curtain
to be
one day
in your
immediate
presence
and we
thank you
Father
that we
will be
able to
stir one
another up
to love
and good
works
and as we
continue to
meet together
we pray
our Father
it will be
for your
glory
as we
encourage
one another
in our
faith
and we
pray for
your blessing
towards this
end
we give
you thanks
in Jesus
name
Amen
Thank you
very much
for listening
and I do
trust that
the Lord
will encourage
your hearts
as you
serve him
to draw
near
we have
confidence
to enter
the holy
places
God bless