Following the leading of God’s presence in the cloud, the Israelites would stop in their journey to the Promised Land, set up the tabernacle, and then the tribes would pitch their camps around it—three tribes on each side. The Presence of God would descend into the Most Holy Place and take up residence in the midst of His people.
There was one dominant tribe on each of the four sides of the tabernacle. According to Numbers 2, who were these four dominant tribes?
Num. 2:3 (East):
Num. 2:10 (South):
Num. 2:18 (West):
Num. 2:25 (North):
Notice that each dominant tribe flew its own “standard,” or special flag, to designate who they were. While the Scriptures are not explicit in describing what was on each flag, there is an interesting tradition—loosely based on the tribal characteristics described in Genesis 49 and Deuteronomy 33—that assigns one of the four faces to each of the four compass points. “According to rabbinical tradition, the standard of Judah bore the figure of a lion, that of Reuben the likeness of a man or of a man’s head, that of Ephraim the figure of an ox, and that of Dan the figure of an eagle; so that the four living creatures united in the cherubic forms described by Ezekiel were represented upon these four standards.”—Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, (Peabody, MA: Hendrickson, 2011), vol. 1, p. 660.
It is possible to read too much into tradition, of course, but it is still interesting to compare this ancient tradition with the Bible’s description of the New Jerusalem. An interesting pattern emerges: there are gates representing three tribes on all four sides of the city (Rev. 21:12, 13).
The descriptions of both the camp of Israel and the New Jerusalem underscore one crucial fact: God intends to pull humanity close to His throne. The book of Revelation teaches us that “the Lord God Almighty and the Lamb are its temple” (Rev. 21:22, NKJV).
Of course, we don’t live in the camp of Israel. But how can we, in our own lives now, draw close to the presence of God?
Supplemental EGW Notes
God gave a clear and definite knowledge of his will to Israel by especial precepts, showing the duty of man to God and to his fellow-men. The worship due to God was clearly defined. A special system of rites and ceremonies was established, which would secure the remembrance of God among his people, and thereby serve as a hedge to guard and protect the ten commandments from violation. . . .
God’s people, whom he calls his peculiar treasure, were privileged with a two-fold system of law; the moral and the ceremonial. The one, pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other, given because of man’s transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other. From the creation the moral law was an essential part of God’s divine plan, and was as unchangeable as himself. The ceremonial law was to answer a particular purpose of Christ’s plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ.—“The Law of God,” Advent Review and Herald of the Sabbath, May 6, 1875, par. 3, 4.
The gift of Christ is the highest possible pledge of help in all our trouble and victory in all our conflicts. In Christ is the strength of His people; for all power is given unto Him in heaven and in earth. Let us as a people who have had great light remember that Christ sits among His people as a refiner and purifier of silver. He is continually cleansing the hearts of those who engage in His service as workers together with God. He will work through every soul. He is continually cleansing the hearts of those who are willing to be cleansed, separating the pure from the impure.—Letter 195, 1899, par. 12.
A period of about half a year was occupied in the building of the tabernacle. When it was completed, Moses examined all the work of the builders, comparing it with the pattern shown him in the mount and the directions he had received from God. “As the Lord had commanded, even so had they done it: and Moses blessed them.” With eager interest the multitudes of Israel crowded around to look upon the sacred structure. While they were contemplating the scene with reverent satisfaction, the pillar of cloud floated over the sanctuary and, descending, enveloped it. “And the glory of the Lord filled the tabernacle.” There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion the people beheld the token that the work of their hands was accepted. There were no loud demonstrations of rejoicing. A solemn awe rested upon all. But the gladness of their hearts welled up in tears of joy, and they murmured low, earnest words of gratitude that God had condescended to abide with them.—Patriarchs and Prophets, pp. 349, 350.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.