Exodus part 2, Ex. 25 - 40.

(Part 1 is the file exodus1.doc)

EXODUS — being a simple exposition.

E. Dennett.

(Broom, 1889)

CHAPTER 17.  THE TABERNACLE.

EXODUS 25: 1-9.

WITH this chapter we enter upon a new subject — that of the Tabernacle. It is not finished until the close of Ex. 30. But this again is divided into three parts. In the first place, in the directions for the construction of the Tabernacle and its vessels and furniture, those vessels are described which manifest God. This part reaches to Ex. 27: 19. Secondly, the dress and the consecration of the priests are given, in Ex. 28 and 29. Then, lastly, the vessels of approach — i.e. those that were necessary for drawing near to God, are detailed in Ex. 30. It will be observed that some of those which manifested God — some part of His glory — are also used for approach; but if the chief design of each is remembered, confusion will be prevented, and the arrangement easily understood. Opportunity will be found, as the several parts of the Tabernacle pass under review, of indicating the meaning of each more precisely. In the mean time, the division given may help the reader to enter with more intelligence upon the study of this section of the book.

"And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take My offering. And this is the offering which ye shall take of them; gold, and silver, and "brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and shittim-wood, oil for the light, spices for anointing oil, and for sweet incense, onyx stones, and stones to be set in the ephod, and in the breastplate. And let them make Me a sanctuary, that I may dwell among them. According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." (vv. 1-9.)

There are three things in these directions to be noticed. The first is their object — which is making a sanctuary. "Let them make Me a sanctuary, that I may dwell among them." The primary idea of the Tabernacle therefore is, that it was the dwelling-place of God. As remarked upon Ex. 15: 2, God never dwelt on earth with His people until after the Red Sea was crossed — until redemption in figure was accomplished. He visited Adam in the garden, appeared to and communicated with the patriarchs; but until He had redeemed His people out of Egypt, nothing is said of making a sanctuary in which He might dwell. The Tabernacle was thus a proof of redemption, and the sign that God had brought a redeemed people into relationship with Himself, He being the Centre round whom they were gathered. Such is God's thought in redemption. He will not only, according to His own purposes, save His people, but also, according to His own heart, He desires to have them in a place of nearness, gathered around Himself — Himself their God, and they His people. We know in result how imperfectly, through the people's failure under responsibility, the desires of His heart were realized. Still He had His sanctuary in their midst, both in the wilderness and during the kingdom in the Christian dispensation His people themselves form His house; in the millennium He will have another material sanctuary at Jerusalem; and finally, in the eternal state, the holy city, new Jerusalem, will come down from God out of heaven, and form upon the new earth the tabernacle of God with men. (Rev. 21: 2, 3.) Then the counsels of God's heart will be displayed in their consummated perfection, and, inasmuch as the former things, with all the sorrows connected with them through man's sin, will have passed away, there will be nothing to hinder the full, perfect, and blessed enjoyment arising out of the unhindered flow of God's heart to His people, and their hearts to Him, and from His perfect manifestation, and their perfect worship and service. But the type of all this is found in this sanctuary, which Israel was instructed to make that God might dwell among them.

The tabernacle may, however, be viewed in another way. The house in which God dwelt must be of necessity the scene of the revelation of His glory. Hence, as will be seen when considering it in detail, every single part of it is fraught with some manifestation of Himself. As another writes, "The glories in every way of Christ the Mediator are presented in the tabernacle, not precisely, as yet, the unity of His people, considered as His body, but in every manner in which the ways and the perfections of God are manifested through Him, whether in the full extent of the creation, in His people, or in His person. The scene of the manifestation of the glory of God, His house, His domain, in which He displays His being (in so far as it can be seen), the ways of His grace, and His glory, and His relationship through Christ with us — poor and feeble creatures, but who draw nigh unto Him — are unfolded to us in it, but still with a veil over His presence, and with God not the Father." On this account the spiritual mind traces with delight the typical teaching of the minutiae of this sanctuary, learning therefrom the various measures and methods in which God has revealed Himself, and that they are only to be understood when the key of every secret they contain is possessed in the person of Christ. Remembering this will check on the one hand all flights of the imagination, and invest on the other our meditations with a new interest, inasmuch as Christ Himself will ever be before the soul.

There is yet a third aspect of the tabernacle. It is a figure of the heavens themselves. There were the court, the holy place, and the holy of holies. The priest thus passed through the first and second into the third heavens — the scene of the special presence of God. Paul speaks of being "caught up to the third heaven." There is an allusion to this significance of the tabernacle in the epistle to the Hebrews — "Seeing then that we have a great high priest, that is passed into" (literally, through) "the heavens, Jesus the Son of God." (Heb. 4: 14.) Christ is looked at in this scripture as having passed, like the Jewish high priest on the day of atonement, through the court, the holy place, into the holy of holies (all of which are symbolical of the heavens), into the presence of God.

In this connection it may be mentioned, and this is the second point, that the tabernacle was made after the pattern shown to Moses in the mount (vv. 9, 40, etc.), and was therefore the type of heavenly things. This teaching is developed in the epistle to the Hebrews. We there read of Christ as "a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (Heb. 8: 2); and again it is said, "It was therefore necessary that the patterns of things in the heavens should be purified with these" (the blood of animal sacrifices); "but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." (Heb. 9: 23, 24.) It is easily understood therefore that the tabernacle was the scene of priestly ministration; for since it was God's dwelling-place, it was also the place of the sinner's approach to God (or rather of the approach of a people brought into relationship with Himself) in the person of the priest. As a matter of fact, the high priest only entered once a year into the holy of holies (see Lev. 16); but this was in consequence of the failure of the priesthood, and in no way marred its original design. All this, indeed, together with the veil, and the exclusion of all but the priests from the holy place, will but teach, even by the contrast, the fuller and more blessed privileges which believers of the present dispensation enjoy. They have liberty of access at all times into the holiest of all, the veil being rent, inasmuch as they are perfected for ever, having no more conscience of sins, through the one offering of Christ (Heb. 10), and they draw near, not to Jehovah, but to their God and Father in Christ Jesus.

The last point referred to is the invitation addressed to the people to bring offerings of materials of which the tabernacle was to be composed. It is a bright exhibition of grace on the part of God thus associating the people with Himself in His desire to have a sanctuary to dwell in their midst. Hence it was only of willing hearts that the offerings were to be taken. This is exceedingly beautiful. God first produced the willingness, and then ascribed to them the offering they rendered. He counted upon the fellowship of the people, expecting a response to the expressed desires of His heart. The people did respond, as will be seen later on in the book, and so fully that proclamation had to be made to stay the offerings. A fine example of this was seen also in David in regard to the temple: "He sware unto the Lord, and vowed unto the mighty God of Jacob; surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob." (Ps. 132: 2-5.) If in lesser measure than characterized the king of Israel, yet the required offerings flowed out in abundance from willing hearts, hearts made willing by the grace of God, which thus enjoyed the privilege of contributing materials which, when made up according to the directions given, would form Jehovah's dwelling-place, and which separately would be employed as an emblem, and a manifestation of some ray of His glory.

The typical significance of the several materials offered will be explained in connection with their special place in the tabernacle. It will suffice now to say that they all point to Christ.

CHAPTER 18.  THE ARK WITH THE MERCY-SEAT.

EXODUS 25: 10-22.

THE ark and the mercy-seat are in one sense two distinct things, though in another they form a complete whole. They are described as distinct and separate, and it will thus be best to follow, in our exposition, the order of Scripture:

"And they shall make an ark of shittim-wood two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold; within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. And thou shalt make staves of shittim-wood, and overlay them with gold. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark; they shall not be taken from it. And thou shalt put into the ark the testimony which I shall give thee. And thou shalt make a mercy-seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy-seat. And make one cherub on the one end, and the other cherub on the other end; even of the mercy-seat shall ye make the cherubims on the two ends thereof. And the cherubims shall stretch forth their wings on high, covering the mercy-seat with their wings, and their faces shall look one to another; toward the mercy-seat shall the faces of the cherubims be. And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." (vv. 10-22.)

There are several things to be considered in connection with the typical significance of the ark. It was on the one hand a manifestation of God in Christ, and on the other the place of His throne and government in Israel.

First, then, the ark may be viewed as a figure of the person of Christ. This is seen from its composition. It was made of shittim-wood, overlaid with pure gold. The shittim was a kind of acacia, a wood said by some to be imperishable. Be this as it may, it is a type of what is human; and if a wood, as some affirm, that would not rot, incorruptible, it was a most suitable emblem of the humanity of our Lord. The gold is always a symbol of what is divine. The structure of the ark, therefore, figures the union of the two natures in the person of Christ. He was "very God, and very man." "In the beginning was the Word, and the Word was with God, and the Word was God." Thereafter we read, "And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth." (John 1: 1-14.) He was thus God and man, God manifest in flesh. The contents of the ark are also significant in this connection: "And thou shalt put into the ark the testimony which I shall give thee." (v. 16.) That is, the two tables of stone, with the ten commandments written thereon, were deposited in the ark, and hence it is frequently termed the ark of the covenant (Num. 10: 33; Deut. 31: 26, etc.), because it contained the law on which the covenant was founded. But it points in a marked way to Christ. Speaking thus in the Spirit in the Psalms, He says, "Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O My God: yea, Thy Law is within My heart." (Ps. 40: 7, 8.) The testimony in the ark, therefore, exhibits the law of God in the heart of Christ; setting forth, first, that as born into this world, being of the seed of David according to the flesh, He was "made under the law" (Gal. 4: 4); and secondly, that He obeyed it perfectly. The law within the heart, indeed, brings before us the perfection of His obedience — the fact that God found in Him, and in Him alone, truth in the inward parts, a full and complete answer to all the requirements of His holiness, so that he could ever rest in Him with perfect complacency, and, as He beheld Him always doing the things that pleased Him, expressing the delight of His own heart in the words, "This is My beloved Son, in whom I am well pleased." (Matt. 3: 17.)

The rings and the staves (vv. 19 - 15) have also a voice. The object of these was "that the ark may be borne with them." (v. 14.) This shows that God's people were pilgrims in the wilderness, journeying on to the place which God had prepared for them. But the time would come when the inheritance should be possessed, and when the temple, suited in magnificence to the glory of the king of Israel, should be built. The staves, which in the desert were no to be taken from the rings of the ark (v. 15), should then be withdrawn (2 Chr. 5: 9), because, the pilgrimage past. the ark would, with the people, have entered into its rest. (Ps. 132: 8.) The staves therefore in the rings speak of Christ, with His pilgrim host, as being Himself with them in wilderness circumstances. It is Christ in this world, Christ in all His own perfectness as man — Christ, in a word in all that He was as the revealer of God; for in truth, He was the perfect presentation of God to man. "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son will reveal Him." (Matt. 11: 27.)

Secondly, the ark, with the mercy-seat and its cherubim formed God's throne on earth, in the midst of Israel. "The ark of the covenant," says one, "was the throne where God manifested Himself, if any could go in in righteousness (not, I think, separate from holiness, or taking merely duty as the measure of what was accepted), and as the seat of His sovereignty over every living man — the God of the whole earth. The law — the testimony of what He required of men — was to be placed there. Over it was the mercy-seat, which covered it in, which formed the throne, as the cherubim (formed of the same piece), which were its supporters, did its sides." God is thus spoken of in the Scriptures as dwelling between the cherubim. The cherubim are perhaps symbols of God's attributes; and hence the throne of God is sustained by all that He is. For this reason they are throughout the Old Testament connected with judicial power, because since God had to do with sinners His throne was ever judicial in its aspect. God may thus be viewed as sitting on His righteous throne between the cherubim. If it be asked, Why then, since Israel continually broke His law, were they not instantly destroyed? the answer is found (though we are anticipating the truth of the mercy-seat) in the attitude of the cherubim. As executors of the judicial power of God, they would necessarily demand the exaction of the penalty of transgression. But "their faces shall look one to another; towards the mercy-seat shall the faces of the cherubim be" (v. 20.) They thus saw the sprinkled blood on the mercy-seat, the blood that was annually put upon it on the great day of atonement (Lev. 16), whereby the claims of the throne were adequately met, and itself rendered favourable to the transgressor. Otherwise God, governing in righteousness, must have visited destruction upon His people.

It was also the place where God met and communed with Moses. (v. 22.) The meeting-place of Jehovah with His people was at the door of the tabernacle of the congregation. (Ex. 29: 42, 43.) Moses alone (save the high priest exceptionally on the day of atonement) enjoyed the privilege of meeting God, and receiving communications from Him at the mercy-seat. He was, owned in grace as the mediator. All believers now enjoy this privilege in virtue of the efficacy of accomplished redemption. But of all Israel, Moses alone was free to go on all occasions into the very presence-chamber of God. It was there God spake with him (see Num. 7: 89), and entrusted him with His commandments for the guidance of the children of Israel. It is only there that God's voice can be heard, and His mind apprehended; and whoever would become increasingly acquainted with His will must be found continually in retirement from the world, and even from believers, shut in alone with God.

If now we turn to the book of Numbers, we shall find the directions for the transport of the ark through the wilderness. "And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of the testimony with it; and shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof." (Num. 4: 5, 6.) The veil, as will be explained in its place, is an emblem of the humanity of Christ — His flesh. (Heb. 10: 20.) We have then, first, the ark; i.e. Christ, covered with the veil of His humanity. Next, came the badgers' skins, expressive of that holy vigilance by which He absolutely protected Himself from evil, as is seen, for example, in the scripture, "By the word of Thy lips I have kept me from the paths of the destroyer." (Ps. 17: 4.) Then came the cloth wholly of blue — symbol of what is heavenly. "The badger's skin was inside in this case, because Christ kept His perfection absolutely free of all evil, and so the heavenly came out manifestly." It is Christ therefore in the wilderness, and while passing through it He was ever characterized by that which is heavenly. As such, be it ever remembered, He is our example. "He that saith he abideth in Him, ought himself also so to walk, even as He walked."

THE MERCY-SEAT.

The mercy-seat, while forming the lid, and thus completing the structure of the ark, is in another sense complete in itself, and as such, from its importance, deserving special notice. It was placed "above upon the ark" (v. 21), and was therefore in the holy of holies — the scene of the special manifestation of God, and indeed, as explained, the basis of His throne. God dwells there between the cherubim. It differed from the ark in that no shittim-wood entered into its composition. It was made of pure gold, as also were the two cherubim, which were formed out of the same piece as the mercy-seat. Gold is the emblem of what is divine — of divine righteousness. If then it is considered for a moment in connection with the testimony in the ark, there is the combination of human and divine righteousness, the testimony pointing to the law — human righteousness — which was in the heart of Christ (Psalm 40), and the gold to God's righteousness, which is displayed also in Him. The mercy-seat is therefore in a peculiar manner a type of Christ. The apostle indeed applies the term directly to Him. He says, "Being justified freely by His grace, through the redemption that is in Christ Jesus: whom God hath set forth a propitiation" (a mercy-seat, literally), "through faith in His blood," etc. (Rom. 3: 24, 25.)

This allusion will be at once understood if reference is made to the action of the priest on the great day of atonement. After putting the incense upon the fire before the Lord, it is said, And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood seven times. (Lev. 16: 14.) So also he did with the blood of the goat of the sin-offering for the people. Two questions will elicit the meaning of this act. First, Why was the blood sprinkled on and before the mercy-seat? To make propitiation for the sins of the people. Being sinners they could not stand of themselves in the presence of a holy God. The blood therefore was carried in by divine direction, and sprinkled, in the manner described, on the mercy-seat to make propitiation for the people's sins; and also before the mercy-seat, but here seven times, that when the priest approached he might find a perfect testimony to the efficacy of the work. Once, as is often said, was enough for the eye of God, but in grace He vouchsafed that it should be sprinkled seven times, as a complete assurance for the eye and heart of man. What, then, secondly, did it accomplish? It accomplished atonement, satisfied all God's holy claims as against the people — yea, if we think of the blood of Christ, glorified Him fully in all that He is, and glorified Him for ever concerning the question of sin, so that He who was against us because of our guilt, is now for us because of the blood. The mercy-seat therefore speaks pre-eminently of Christ; for, as John speaks, "He is the propitiation for our sins: and not for ours only, but also for the whole world." (1 John 2: 2.) The sins of believers are gone, and gone for ever; and such is the value of the propitiation made that God can now righteously send out in His grace the gospel to the whole world, and beseech sinners to be reconciled to Him. (2 Cor. 5: 20.) Christ, we repeat, is figured by the mercy-seat; and hence we learn that God is now only approached through Him, as in the wilderness He could only be approached at the mercy-seat. But, blessed be His name, whoever does now approach to Him through Christ will find the perfect testimony to the value of His atoning work in God's presence. But observe it well, that the blood is the only ground of access. He is set forth a propitiation through faith in His blood. Believing therefore in the value of His blood, according to God's testimony concerning it, whoever comes may come boldly, nothing doubting, in the full confidence that the way is thus opened for the guiltiest and the vilest into the immediate presence of God. For "Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place, having obtained eternal redemption." (Heb. 9: 11, 12.)

The cherubim formed part of the mercy-seat. These, as already said, are symbols of the divine attributes, and, as such, of judicial power. But since God has been glorified by the blood on the mercy-seat, all His attributes are in harmony, and all are exercised on behalf of believers. In the cross mercy and truth met together, righteousness and peace kissed each other; and therefore justice is satisfied, the claims of righteousness met, so that the cherubim are favourable to the dispensation of mercy to all who approach trusting in the value of the blood. Blessed truth! All that God is, is against sin, and now all that God is, is for the believer. The blood upon the mercy-seat has wrought this mighty change.

CHAPTER 19.  THE TABLE OF SHOWBREAD.

EXODUS 19: 23-30.

THE ark, with the mercy-seat and the cherubim, was the sole occupant of the holy of holies. Nothing else was to be found in the immediate dwelling-place of God. But passing from without through the veil (supposing for a moment the erection of the tabernacle) the holy place is entered — the scene of the customary service of the priest. There were three vessels here — the table of showbread, the candlestick of pure gold, and the altar of incense — though the last is not yet described. It is the first of these in order as here given — the table of showbread — that we have now to consider.

"Thou shalt also make a table of shittim-wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. And thou shalt make unto it a border of an handbreadth round about, and thou shalt make a golden crown to the border thereof round about. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. Over against the border shall the rings be for places of the staves to bear the table. And thou shalt make the staves of shittim-wood, and overlay them with gold, that the table may be borne with them. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal; of pure gold shalt thou make them. And thou shalt set upon the table showbread before Me alway." (vv. 23-30.)

The composition of the table is the same as that of the ark. It was made of shittim-wood, and overlaid with pure gold. (vv. 23-25.) The meaning, therefore will be the same — the shittim-wood presenting that which is human, and the gold that which is divine. It is then Christ, Christ in His human and divine natures as combined in His one person. This indeed is the beauty of everything connected with the tabernacle. It is Christ everywhere, Christ in Himself or in some of His varied perfections and glories.

The bread on the table. It is in the book of Leviticus that we find. the particulars of the loaves — "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto Him of the offerings of the Lord made by fire by a perpetual statute." (Lev. 24: 5-9.) (1) The loaves or cakes were made of fine flour. This at once points to the meat-offering which, in like manner, was made of fine flour, with the addition of oil and frankincense. (See Lev. 2) No leaven is mentioned, whereas in the two wave loaves (Lev. 23: 17) leaven is expressly specified — for the obvious reason that, in this case, the loaves represent the church, and therefore leaven — emblem of evil — is found in them. But the fine flour is a type of the humanity of Christ, and hence the loaves of the showbread are without leaven, He being holy, harmless, undefiled, absolutely without sin. (2) The loaves were baked. They set forth therefore Christ as having been exposed to the action of fire — the judgment of God's holiness by which He was searched and tested when upon the cross, and found to answer, and to answer perfectly, its every claim. (3) They were twelve in number — six in a row. So on the shoulders of the high priest, there were the names of six tribes on the one, and the names of six tribes on the other. The loaves equally point to the twelve tribes of Israel. The number twelve signifies administrative perfection of government in man, and thus there were twelve tribes, twelve apostles, twelve gates, and twelve foundations in the holy city, new Jerusalem. (See for an illustration of this meaning Matt. 19: 28.) The twelve loaves may then be taken to represent Israel in its twelve tribes; and this will give us, in connection with the significance of the number twelve, God revealed in Christ in association with Israel (for Christ was of the seed of David, and heir to his throne — Luke 1: 32) in perfection of government. This will be displayed according to the predictions of the prophets (e.g. Psalm 72) in the millennium. But the loaves were on the table, and hence, on the other hand, Israel is seen in association with Christ before God. (4) Another thing should be noticed. "And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord." (Lev. 24: 7.) The frankincense typifies the sweet fragrance of Christ to God. Observe therefore that Israel in its twelve tribes is ever presented before God, covered with all the fragrance of Christ, and maintained there through all the night of their unbelief in virtue of what He is, and of what He has done — the sure promise of their future restoration and blessing. Hence the loaves were to be set in order "before the Lord continually, being taken from the children of Israel by an everlasting covenant." (Lev. 24: 8.) They may be unfaithful, as they have been, but God cannot deny Himself; He abideth faithful, and as a consequence, though they have been scattered throughout the world because of their unbelief, He will yet perform His counsels of mercy and truth, and gather them from the four corners of the earth, and reinstate them in their own land in fulness of blessing — blessing which will be established in and secured by Him who is symbolized by the showbread table.

An illustration of this may be gathered from the border of the table: "And thou shalt make unto it a border of an handbreadth round about, and thou shalt make a golden crown to the border thereof round about." (v. 25.) It is very clear that the object of this border was to maintain the loaves in their position; and if the ornamental crown of gold be taken as an emblem of the divine glory of Christ, the lesson taught will be, that Israel is secured in its position through Christ before God by all that He is as divine.; nay, that His divine glory is concerned in their maintenance in it, as well as in preserving them. for all the blessing which He Himself has secured, and on which they will therefore one day surely enter. But there is more than Israel's position in this symbol. It embraces in principle that of every believer. There in the holy place, ever before the eye of God, covered with the grateful fragrance of the frankincense, he is seen in Christ. It is indeed the perfect presentation of the believer to God. In other words, it is our acceptance in the Beloved.

We may now consider the bread as food for the priests: "And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto Him of the offerings of the Lord made by fire by a perpetual statute." (Lev. 24: 9.) Feeding indicates identification and communion with the thing fed upon. This is expressly brought out by the apostle Paul in his teaching concerning the Lord's table. "The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, one body; for we are all partakers of that one bread." (1 Cor. 10: 16, 17.) It was the same with the priests. For example, they ate also of the sin-offering in certain cases (Lev. 6: 26), and thereby identified themselves with it. Feeding therefore upon the showbread is a symbol of the fact that Christ, as the Priest, ever identifies Himself with Israel before God. It was only to be eaten, it will be remarked, in the holy place. It is, then, Christ, in communion with the thoughts of God, identifying Himself with the twelve tribes in the exercise of His priesthood. This brings before us a very blessed aspect of truth. That He is the High Priest of this dispensation all admit; but it is not sufficiently borne in mind that, notwithstanding Israel's unbelief, He identifies Himself with them before God in His priestly office, and that He will come out of the holiest, into which He has entered, as Melchizedek and be a Priest upon His throne over a willing people. "The Lord shall send the rod of Thy strength out of Zion: rule Thou in the midst of Thine enemies. Thy people shall be willing in the day of Thy power, in the beauties of holiness from the womb of the morning: Thou hast the dew of Thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." (Ps. 110: 2-4.)

Then we have the provision for the journey: "And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. Over against the border shall the rings be for places of the staves to bear the table. And thou shalt make the staves of shittim-wood, and overlay them with gold, that the table may be borne with them." (vv. 26-28.) The children of Israel were pilgrims in the wilderness, and hence the tabernacle and all its furniture were made for them. in this character, and accompanied them in all their wanderings. Christ is ever with His people; and the very rings and staves, equally with the table itself, composed of gold and shittim-wood, point to Him as the God-man. But it is in the book of Numbers that the details for the transport of the table, when on the march, are given. "And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: and they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers' skins, and shall put in the staves thereof." (Num. 4: 7, 8.) The inner covering, it will be observed, is a cloth of blue — symbol of what is heavenly; next, a cloth of scarlet — scarlet being an emblem of human glory or Jewish royalty; and outside came the covering of badgers' skins — a type of protection from evil as a consequence of holy watchfulness. Regarding the whole, the table with its showbread as Christ in association with Israel, to be hereafter displayed in perfection of administrative government, the meaning of this arrangement will be apparent. The cloth of blue was immediately upon the gold; i.e. the heavenly character of Christ was in intimate association with what He was as divine. The scarlet next — royalty, or human glory, because being in the wilderness the time for its manifestation had not yet arrived. That will be connected with the kingdom at His appearing. The badgers' skins are therefore outside, as concealing His human or royal glory, and as expressive of that holy vigilance which guarded Him on every hand from evil while in wilderness circumstances.

All the vessels connected with the table were made of gold (v. 29), all significant of that which was divine, as befitted the service of the One who was really God manifest in flesh, and who will be confessed in the future day of Israel's blessing as their Lord and their God. It will thus be seen that every detail, as well the whole table, speaks of Christ. May our eyes be opened to perceive every aspect of His person and work as presented to us by the Spirit of God!

CHAPTER 20. THE CANDLESTICK OF PURE GOLD.

EXODUS 25: 31-40.

AFTER the table of showbread follows the candlestick. The altar of incense, though belonging to the holy place, is omitted here, because it was a vessel of approach, rather than of display; and, as already pointed out, everything connected with the manifestation of God is given before that which was needed to come into His presence is described. Unless this distinction is borne in mind, instead of order and method, all will seem to be confusion.

"And thou shalt make a candlestick of pure gold; of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. And six branches shall come out of the sides of it: three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side: three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower; so in the six branches that come out of the candlestick. And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick. Their knops and their branches shall be of the same; all of it shall be one beaten work of pure gold. And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. And the tongs thereof, and the snuff-dishes thereof, shall be of pure gold. Of a talent of pure gold shall he make it, with all these vessels. And look that thou make them after their pattern, which was showed thee in the mount." (vv. 31-40.)

First of all, we have the form of the candlestick. If the description be carefully read, it will be seen that the candlestick had seven branches; i.e. a central shaft with three branches springing out from either side. (See vv. 31, 32, also Ex. 37: 17, 18.) There were, therefore, seven lamps upon the one candlestick. The number seven also plays an important part in its ornamentation. There were "three bowls made like unto almonds" in each of the six branches (v. 33), and "four bowls made like unto almonds" in the candlestick (v. 34); i.e. in the central stem from which the branches sprung. The number seven is thus a marked characteristic.

The next thing for consideration is the material of which it was made, and the character of its light. As in the mercy-seat, so in the candlestick, there was nothing but pure gold. (v. 31.) No shittim-wood is found in its structure, and hence nothing human is prefigured by it. All is divine. From Ex. 27 we gather that the light was fed by "pure oil olive beaten for the light, to cause the lamp to burn always." (v. 20.) Oil in Scripture is ever a symbol of the Holy Ghost. The apostle thus says of believers, "Ye have an unction from the Holy One" (1 John 2: 20); and Paul speaks of our having been anointed." (2 Cor. 1: 21.) Putting therefore these three things together in their typical meanings — the number seven, the gold, and the oil — the result is that the significance of the candlestick is, - Divine light in its perfection in the power of the Spirit. It is God giving the light of the Holy Ghost, and this is displayed in its sevenfold perfection. In addressing the Church in Sardis, the Lord speaks as having "the seven Spirits of God "; i.e. the Spirit in His perfection (as indicated by the number seven) and energy (Rev. 3: 1); and we read also of "seven lamps of fire burning before the throne, which are the seven Spirits of God." (Rev. 4: 5.)

What, then, it may now be inquired, was the purpose of the candlestick? This would seem to have been twofold. First, it was set in the holy place "over against the table." (Ex. 26: 35; Ex. 40: 24.) It thus stood opposite to, and threw its light upon, the table of showbread This therefore it may be inferred was the object in its being thus placed. Now the table of showbread symbolizes, as explained in the last chapter, the manifestation of God in man (Christ) in perfection of administrative government; and the twelve loaves on the table represent Israel, and also in principle believers of this dispensation, in association with Christ before God. The light of the candlestick shining, then, upon the table is the Holy Ghost bearing testimony to the future display of administrative perfection in Christ, when He shall have taken His power, and shall reign from the river unto the ends of the earth; likewise to Israel's (as well as the believer's) true place in connection with Christ before God. These truths may be obscured or forgotten on earth, but there in the holy place before the eye of God they are fully displayed, and exhibited by the perfect light of the Spirit. But secondly, the light was for the illumination of the candlestick itself. "And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. And Aaron did so; he lighted the lamps thereof over against the candlestick, as the Lord commanded Moses." (Num. 8: 1-3.) That is, giving out the light of the Holy Ghost, reveals the beauties of (or beautifies) the vessel through which it is displayed. A perfect illustration of this is seen in the transfiguration of our blessed Lord, when, as we read, "His face did shine as the sun, and His raiment was white as the light." (Matt. 17: 2.) It was ever so throughout the whole of His blessed pathway for those whose eyes were opened (see John 1: 4; John 2: 11); but on the mount His beauty was manifestly displayed. So also in the case of Stephen. We read that he was "a man full of faith and of the Holy Ghost," and that "all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." (Acts 6: 5, 15.) It is so with every believer in the measure in which the light of the Holy Spirit — Christ, indeed, shines out through his walk and conversation.

But it may be further asked, What answers on earth to the perfect light of the Spirit as symbolized by the seven-branched candlestick in the holy place? Christ when here answered to it perfectly. He was thus the light of men, the light of the world, etc. (John 1: 4; John 8: 12.) Never for one moment was the light of the Spirit obscured in Him; it shone purely and steadily, illuminating the darkness through which He passed with its blessed, life-giving radiance throughout the whole of His life. He was a perfect vessel. After His departure from this scene, and His ascension,. the church was constituted the light-bearer. (Rev. 1: 20.) That is her character, however grievous her failure — a failure which will finally issue in her utter rejection as the vessel of testimony upon earth. (See Rev. 3: 16.) The individual believer answers to it also in the measure in which he presents Christ in his walk and ways. Paul thus writes to the Philippians, "Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation (generation), among whom ye shine as lights in the world." (Phil. 2: 14, 15.)

It is also interesting to observe how the light was maintained. "And the Lord spake unto Moses, saying, Command the children of Israel, that they bring unto thee pure oil olive, beaten for the light to cause the lamps to burn continually. Without the veil, of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning, before the Lord continually: it shall be a statute for ever in your generations. He shall order the lamps upon the pure candlestick before the Lord continually." (Lev. 24: 1-4; also Ex. 27: 20, 21.) First, the children of Israel were to bring the pure oil olive. This will point to the responsibility of God's people on earth, the vessel in which it was to be displayed — Israel then, now the church. Aaron was to order the lamps. By this is taught that the light of the Spirit, in its display, can only be maintained by the priestly care and intercession of Christ. He alone could use "the tongs thereof, and the snuff-dishes thereof," for both alike were made of pure gold. (v. 38.) Every ray of light that shines out below, whether through the church or the individual believer, is but the answer to His priestly work. In this connection, it may be remarked that the oil olive was to be "beaten" for the light (Ex. 27: 20), and that the candlestick itself was to be made of "beaten" work. This may point to the fact that the intercession of Christ is grounded upon the efficacy of His work on the cross, the term "beaten" shadowing forth the sufferings of Him, by whose stripes we are healed.

Lastly, notice the duration of the light. It was to be "from the evening unto the morning." The lamp is for the night; and all through the night of Israel's unbelief, until the day dawn, and the shadows flee away, the golden candlestick is to be ordered before the Lord. The testimony to their true place is maintained all through the weary years of the darkness of their unbelief by the intercession of Him whom they have rejected and crucified. But at last He Himself shall be for them "as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." (2 Sam. 23: 4.) The hope of the Christian is more immediate; for "the night is far spent and the day is at hand." But while waiting, may our lamps — fed with the true oil, and ordered before the Lord continually — shine out ever more brightly until the Lord's return!

CHAPTER 21. THE CURTAINS OF THE TABERNACLE.

EXODUS 26: 1-14.

THE last chapter closes with an injunction to obedience. Man's thought or design must have no place in God's house. There His authority must be upheld and acknowledged as supreme. This is a principle of the last importance; and is accordingly asserted again and again in the course of these communications. Having then reminded Moses that the pattern shown him in the mount must be ever kept in view, the Lord proceeds to instruct him concerning the composition, size, etc., of the curtains which were to form the tabernacle, the tent, and their coverings.

"Moreover, thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubim of cunning work shalt thou make them. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another. And thou shalt make loops of blue upon the edge of the one curtain, from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. And thou shalt make fifty taches of gold, and couple the curtains together with the taches; and it shall be one tabernacle.

"And thou shalt make curtains of goats' hair, to be a covering upon the tabernacle: eleven curtains shalt thou make. The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one. And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle. And a cubit on the one side, and a cubit on the other side, of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it. And thou shalt make a covering for the tent of rams' skins died red, and a covering above of badgers' skins." (vv. 1-14.)

There are, it will be seen, four sets of curtains. The first is termed the tabernacle (vv. 1-6); the second — those made of goats' hair — is named the tent (vv. 11, 12); and the remaining two are called simply "coverings." Three terms (and it is so also in the original) are applied to the four sets of curtains; viz., "the tabernacle" to the innermost of all, "the tent" to the second, and "coverings" to the outermost two — those made of rams' skins dyed red, and those made of badgers' skins.

Following the order of the scripture, the inner set — the tabernacle — may be first considered. These are made of four materials — fine twined linen, blue, purple, and scarlet. Besides this, there were cherubim embroidered (see margin) upon them. It is in these materials that their typical teaching lies. The fine twined linen is a symbol of spotless purity. The priests were on this account clothed with it (Exodus 28: 39-43); and on the great day of atonement Aaron was dressed in this material (Lev. 16: 4) that he might typify the absolute purity of the nature of the One of whom he was but the shadow. In the New Testament the fine linen is spoken of as the righteousnesses of saints. (Rev. 19: 8.) The blue is always a symbol of what is heavenly — the very colour pointing unmistakably to this significance. The purple is emblematic of Gentile royalty. The gospel of John, for example, records that when the soldiers, with coarse brutality, were mocking the claims of Jesus to be the King, they put on Him a purple robe. (John 19: 2.) The scarlet sets forth human glory, and it may be at the same time, Jewish royalty. David thus speaks of Saul having clothed the daughters of Israel in scarlet with other delights (2 Sam. 1: 24) — as expressive of the dignity he had put upon them; and in Matthew's gospel, where Christ is specially presented as the Messiah, He is said to have been clothed by the soldiers in scarlet, ere they bent their mocking knee before Him, and cried, "Hail, King of the Jews!" (Matt. 27: 28, 29.) Applying all this to Christ the significance is most striking. It gives Christ in the absolute purity of His nature, Christ in His heavenly character, Christ as King of Israel (and, as King of Israel, invested with all human glory), and, last of all, Christ as reigning also over the Gentiles. The last two features coalesce, because when Christ shall sit upon the throne of His father David, it will be the period of His world-sovereignty, when all kings shall fall down before Him, and all nations shall serve Him. (Psalm 72: 11.) It is therefore Christ as He was as Man in this world, and Christ as He will be in the future display of His glory in this world, as Son of David, and as Son of man. But there is another thing. Cherubim were embroidered on these curtains. Cherubim have been explained to signify judicial authority. This gives an additional representation of Christ — of Christ as having authority to execute judgment also, because He is the Son of man. (John 5: 27.) It is thus a full display of what Christ was essentially as Man, and of His glories and dignities connected with the earth. Blessed were those who, admitted in the exercise of their priestly office within the precincts of the holy place, had the privilege of gazing upon these varied displays of the excellencies and glories of the Christ of God!

The dimensions of the curtains are not without meaning. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure." (v. 2.) Now 28 = 7 x 4; and consequently the length is seven times four; and the breadth, being also four cubits, divides the length into seven; i.e. 28 / 4 gives 7. Seven and four are thus characteristic. Seven is the perfect number, being absolutely indivisible excepting by itself, and the highest prime number; and four is that of completeness on earth — as seen, for example, in the four corners of the earth, four winds, four-square, four gospels, etc. The dimensions of the curtains will then betoken perfection displayed in completeness on earth; and such a meaning could only be applied to the life of our blessed Lord. The curtains of the tabernacle consequently speak of the complete unfolding of His perfections as Man when passing through this scene.

We have, next, their arrangement and number. Five curtains were "coupled together one to another," so that there were two sets of five — as there were ten in number. Ten is the number of responsibility towards God, as, for example, in the ten commandments (see also Exodus 30: 13, etc.), and five is responsibility towards man. (See Gen. 47: 24; Num. 5: 7, etc.) We are thus taught that Christ as Man met the whole of His responsibility both towards God and towards man, that He loved God with all His heart, and His neighbour as Himself — going as to this, we know, even infinitely beyond. And He was the only One by whom these responsibilities were fully and perfectly discharged.

Then the couplings have likewise a voice. There were fifty loops of blue and fifty taches of gold, by which the curtains were connected. Remembering that blue is the heavenly colour, and that the gold is divine, and that the two numbers of ten and five, which have just been explained, enter into the composition of the fifty, we learn that the heavenly and divine character of our blessed Lord secured the perfect adjustment of His twofold responsibility as Man towards God and man; or that they were perfectly united by His divine and heavenly energy. These meanings, the reader is cautioned, are suggestions, but suggestions which are worthy of devout consideration in the light of Scripture, and which, if examined in the presence of God, cannot fail both to be interesting and profitable.

(2) The curtains of goats' hair. These came next to, immediately above, those which are denominated the Tabernacle, and formed the tent. This covering points also to Christ — "to His positive purity, or rather to that severity of separation from the evil that was around Him, which gave Him the character of prophet — severity, not in His ways towards poor sinners, but in separation from sinners, the uncompromisingness, as to Himself, which kept Him apart and gave Him His moral authority, the moral cloth of hair which distinguished the prophet." In confirmation of this interpretation, Zechariah says, "And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment (margin, a garment of hair) to deceive," etc. (13: 4; compare Matt. 3: 4.) The dimensions of these differ from the curtains of the tabernacle of the same width, they were two cubits longer — thirty cubits instead of twenty-eight — and there was one more curtain. While unable to suggest any typical value to the numbers, the reason of their larger size is yet evident. They were to extend beyond, on all sides, so as completely to protect the tabernacle curtains. "And the remnant that remaineth of the curtains of the tent e. the goats' hair curtains), the half curtain hat remaineth, shall hang over the backside of the tabernacle. And a cubit on the one side, and a cubit on the other side, of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it. (vv. 12, 10.) The meaning will be, then, that Christ in all that He was, as symbolized by the inner curtains, was guarded by that perfect separation from evil which sprang from His positive and absolute purity. He could therefore challenge His adversaries with the words, "Which of you convinceth Me of sin?" (John 8: 46.) Yea, He could say to His own, "The prince of this world cometh, and hath nothing in Me." (John 14: 30.) So complete was His moral separation from all evil that He could even touch the leper and not be defiled.

The couplings of the curtains were of brass instead of gold. The colour of the loops is not mentioned. Brass in this connection would seem to signify divine righteousness, not, as seen in the gold, according to what God is in Himself, but as testing man in responsibility. This will be shown more fully when the brazen altar comes to be considered. The aptness of this significance in connection with goats' hair curtains will be at once apprehended. It brings before us Christ as morally separate from sinners, but tested by divine righteousness in His path all through His earthly sojourn — and tested, it need scarcely be added, only with the result of discovering that He answered perfectly its every claim.

(3) Above the "tent" — i.e. the goats' hair curtains — were two coverings; first, one of rams' skins dyed red, and next, another of badgers' skins. The ram was chosen as the consecration offering in connection with the setting apart of the priests to their office. It is called "the ram of the consecration." (Ex. 29: 27.) Dyed red will point very evidently to death. The meaning therefore is entire consecration, devotedness unto death; and where was that ever seen in its perfection except in the One who humbled Himself, and became obedient unto death, even the death of the cross? The badgers' skins are an emblem of that holy vigilance exhibited in His walk and ways, which preserved Him from all evil. Jerusalem is said to have been "shod with badgers' skins," the provision the Lord had made to protect her from evil in her walk. The vigilance so symbolized is often expressed in the Psalms: "By the word of Thy lips I have kept me from the paths of the destroyer;" and again, "Thy word have I hid in mine heart, that I might not sin against Thee." The coverings therefore likewise proclaim the perfectness of the One whom they typify. At the same time it must not be forgotten, that the features they portray ought to be seen in every believer. For in all that Christ was in His walk through the world He is our example. If therefore we admire the perfections and excellencies that were displayed in Him, we should remember that He is set before us as the standard of our responsibility.

"My Saviour, keep my spirit stayed

Hard following after Thee;

Till I, in robes of white arrayed,

Thy face in glory see."

If for a moment the Tabernacle is supposed to be complete, it will be seen that the badgers' skins only met the outward gaze. But the priest who enjoyed the privilege of entering the holy place, saw the full beauty of the fine twined linen, the blue, the purple, and the scarlet, and of the embroidered cherubim. It was Christ without and it was Christ within; but it was Christ without as seen by the natural eye — discovering no beauty that man should desire Him; and it was Christ within as seen by the eye opened by the Spirit of God; Christ therefore as the chiefest among ten thousand, and as the altogether lovely.

CHAPTER 22.  THE FRAMEWORK OF THE TABERNACLE.

EXODUS 26: 15-30.

THERE are several distinct things comprised in this section. First, the framework of the Tabernacle, with its foundations, is described.

"And thou shalt make boards for the tabernacle of shittim-wood standing up. Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board. Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle. And thou shalt make the boards for the tabernacle, twenty boards on the south side southward. And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons. And for the second side of the tabernacle on the north side there shall be twenty boards, and their forty sockets of silver; two sockets under one board, and two sockets under another board. And for the sides of the tabernacle westward thou shalt make six boards. And two boards shalt thou make for the corners of the tabernacle in the two sides. And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners. And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.

"And thou shalt make bars of shittim-wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. And the middle bar in the midst of the boards shall reach from end to end. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold. And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount." (vv. 15-30.)

Attending carefully to the particulars given, it will be seen that the number of the boards constituting the tabernacle, was forty-eight. There were twenty for the south side (v. 18); twenty for the north side (v. 20); six for the sides of the tabernacle westward (v. 22); and two for the corners of the tabernacle in the two sides (v. 23) — making the total of forty-eight. Then observe that each of these boards had two tenons (v. 17); and each tenon had for its base, or foundation, a socket of silver. (v. 19, 25.) In addition there were four sockets of silver underneath the pillars for the beautiful veil (v. 32); so that there were one hundred sockets of silver underneath and supporting the framework of the Tabernacle.

(1) Beginning then at the foundation, the typical teaching of the sockets of silver may be first considered. Leaving, however, their full exposition until the subject is reached in chapter 30, it will suffice now to indicate its outlines. We find, then, that when the people were numbered, every man was to give half a shekel of silver as a ransom for his soul unto the Lord, that the rich should give the same as the poor, and the poor the same as the rich; and that this "atonement" money was appointed for the service of the tabernacle. (Ex. 30: 11-16.) In another scripture, it is stated that the sum thus given amounted to one hundred talents, and one thousand seven hundred and seventy-five shekels; and that the hundred talents were used for the sockets of the boards, etc., and the rest for hooks for the pillars, etc. (Ex. 38: 28.) It is thus evident that the silver sockets, being made up of the ransom money, are a figure of atonement, of the blood of Christ, which He gave as a ransom for many. (Matt. 20: 28.) It is in allusion to this, and to Numbers 31: 49-54, that Peter writes to Jewish believers, "Ye were not redeemed with corruptible things, as silver and gold." (1 Peter 1: 18.) The blessed truth is therefore taught that God's dwelling-place is founded upon redemption, the redemption which has been effected through the precious blood of Christ. But God's dwelling-place is now composed of believers, and hence the church as such, and every individual believer as forming part of the church (for every Israelite of the required age was represented in the atonement money), are placed before God upon the sure and efficacious foundation of accomplished atonement. The ground of the standing of every believer is the precious blood of Christ, and hence he appears before God in all its unspeakable and infinite value.

Now, as explained, there were one hundred of these sockets — i.e. ten times ten. Ten is the number of responsibility towards God. The blood of Christ therefore, as represented by the silver, has met the highest expression of our responsibility God-ward, — has made an atonement adequate — fully adequate — to all God's claims, and thereby cleared us completely and for ever. Well might the soul, in the perception of this perfect work, joyfully exclaim -

"On Christ the solid Rock I stand,

All other ground is sinking sand."

(2) The boards; and first as to their material, form, and length. They were made of the same materials as the ark, and the table of showbread — of shittim-wood, overlaid with gold (vv. 15, 29.) They therefore refer primarily to Christ; but also, as will be seen, to the believer. Each board had two tenons — which fitted in their respective sockets of silver. Two in Scripture is the number of adequate testimony: as, for example, "In the mouth of two or three witnesses shall every word be established." (2 Cor. 13: 1; Deut. 19: 15.) Each board contains therefore in itself an adequate testimony to the value and completeness of the atonement on which it rests. (Compare 1 John 5: 6.) The length of each was ten cubits. (v. 16.) This again points to responsibility God-wards — in this case applicable to believers. Having a standing before God on the ground of redemption, responsibility is never to be forgotten. The standing indeed is the measure of it; and accordingly each board was ten cubits in length.

Together, as we have seen, they were forty-eight in number — i.e. twelve times four. Twelve is administrative perfection; and four is completeness on earth. The whole number therefore will be administrative perfection displayed in all its completeness in Christ, or, if the boards are taken in connection with the divine dwelling-place, through the house of God. The former will be witnessed during the millennium; and, in one aspect, the latter too, as Christ will not reign apart from the church. The two numbers, twelve and four, are thus characteristic of the holy city, the New Jerusalem. It may be, that the Pentecostal church at Jerusalem, organized under the twelve apostles, was a passing shadow of this administrative perfection.

One thing more is noticeable — the provision made for their security when standing in their silver sockets. There were five bars of shittim-wood on either side, running through rings of gold (vv. 26-29); and the boards were, in addition, coupled at the corners by rings (v. 24.) The ring is a symbol of security — there being no end to it; and consequently, since the bars were to strengthen and secure the framework, the two together may well signify eternal security. And this both the church and the individual believer enjoy. Concerning the former, the Lord Himself said, "Upon this rock I will build My church; and the gates of hell shall not prevail against it" (Matt. 16: 18); and of the latter, "My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My hand." (John 10: 27, 28.)

The boards completed, they are then to be set in their places. And remark that, once again, Moses is admonished to do everything according to the pattern he had been shown in the mount. It was to be truly an "example and shadow of heavenly things," and consequently there was no room for human thoughts or imaginations. Obedience was the part of Moses, and faithfulness in the execution of the heavenly design. So now fidelity to the word of God, obedience to every part of it, is what God requires from believers in connection with His church. Once admit human regulations, human authority, and the church ceases, in so far, to be a true witness for God. This is the third time that this injunction has been given — showing the importance of obedience in the eyes of God.

CHAPTER 23.  THE BEAUTIFUL VEIL, ETC.

EXODUS 26: 31-37.

THE framework of the Tabernacle, considered in the last chapter, comprised the Tabernacle proper; i.e. the holy place, and the most holy. Outside of this, as will be seen in due course, there was the court of the Tabernacle, completing the threefold division. But inside the framework there were only these two — the holy place and the holy of holies. So far, however, this division has not been shown; but provision is now made for it in the direction given in the following scripture concerning the veil.

"And thou shalt make a veil, of blue, and purple, and scarlet, and fine twined linen, of cunning work: with cherubims shall it be made: and thou shalt hang it upon four pillars of shittim-wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

"And thou shalt hang up the veil, under the taches, that thou mayest bring in thither within the veil, the ark of the testimony: and the veil, shall divide unto you between the holy place and the most holy. And thou shalt put the mercy-seat upon the ark of the testimony in the most holy place. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. And thou shalt make for the hanging five pillars of shittim-wood, and overlay them with gold, and their hooks shall be of gold and thou shalt cast five sockets of brass for them." (vv. 31-37.)

(1) There are several distinct points in the description of the veil to be considered. As to its materials, it will be perceived that they correspond in every particular with those of the curtains forming the Tabernacle. (Ex. 26: 1.) As in these, therefore, so in the veil, it is Christ who is presented — Christ in what He is as to His nature and character, Christ in what He will be as Son of man and Son of David in the future glories of His millennial reign, and Christ, moreover, as Son of man invested with supreme judicial power. There is one difference to be noted. In the curtains of the Tabernacle the fine twined linen comes first; here the blue has the precedence, and the fine twined linen comes last. The reason is that the curtains display Christ in connection with the earth, and hence the absolute purity of His nature is the first thing declared; whereas the veil shows Christ rather in connection with heaven, and consequently the blue — His heavenly character — is prominent. The interpretation of the veil is found in the epistle to the Hebrews: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh." (Heb. 10: 19, 20.) From this two things may be gathered. First, that just as the veil in the Tabernacle concealed the scene of the immediate presence and manifestation of God, so the flesh of Christ, Christ in incarnation, concealed from the natural eye the presence-chamber of God. He was God manifest in flesh; but His flesh, at the same time, was calculated to blind the eyes of men to this astounding fact. The second is, that just as the veil was the only way into the most holy place, so Christ is the only way to God. He thus said to Thomas, "I am the way, and the truth, and the life: no man cometh unto the Father, but by Me." (John 14: 6.)

The supports of the veil were threefold. There were, first, the pillars, then the hooks, and lastly, the sockets of silver. (v. 32.) The pillars were of shittim-wood, overlaid with gold — as seen in the boards, etc. This symbolizes, as shown more than once, the person of Christ in His two natures, human and divine — as the God-man. The lesson then is — inasmuch as the veil was supported by these pillars — that everything in redemption depends upon the person of Christ. If He had not been man, He could not have died for our sins; and if He had been only man, His sacrifice could not have availed for all His people. But being God and man He could make propitiation for the sins of His people and for the whole world. (1 John 2: 2.) The whole value of His work flows from His person; and hence the importance of holding fast the true Scriptural teaching on this point, and of guarding this most blessed doctrine on every hand. If the truth of the person of Christ could be undermined, the whole fabric and structure of redemption would be endangered. Hence the care and, it may be added, the delight of the Spirit of God to testify to it in every shape and form, in figure and type, as well as in distinct words. The hooks were of gold. Gold is divine righteousness. If then, as shown, everything in redemption depends upon the person of Christ, it is equally true, as seen in the fact that the veil was suspended upon these hooks of gold, that everything likewise depends upon the display of God's righteousness in Christ. Or it might be affirmed more directly still, that Christ holds the place of the way to God in divine righteousness. For since He glorified God on the earth, and finished the work which He gave Him to do, God's righteousness was seen in raising Him from the dead, and setting Him at His own right hand. All that God is, is concerned, and righteously concerned, in placing and sustaining Him in the position He thus occupies. The sockets were of silver — figure of the blood of atonement. This carries us down to the foundation of all — the work which Christ wrought out on the cross. These two things — the blood and the veil — are conjoined in the passage already cited from the Hebrews. God will never have it forgotten that the cross is the foundation of everything, of the blessing both of the church and of Israel, as well as of the reconciliation of all things. And the delight of His own heart in what Christ is and has done, is sufficiently revealed in the fact, that every minute thing in connection with His sanctuary points to the one or the other — all alike revealing, if in different aspects, Christ and His work.

The position of the veil is most important. "And thou shalt hang up the veil, under the taches, that thou mayest bring in thither within the veil, the ark of the testimony: and the veil, shall divide unto you between the holy place and the most holy." (v. 33.) It thus shut off, as before explained, the holiest of all, in which the ark of the testimony — the throne of God on earth — was placed, so that none might enter there, save Aaron once a year on the great day of atonement. (Lev. 16) And what, it may be asked, was the meaning of this? The answer may be given in the words of Scripture: "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." (Heb. 9: 8.) If then, on the one hand, as we have seen, the veil, as a figure of Christ, teaches the blessed truth that it is through Christ alone that access can be obtained to God, the veil in itself, on the other hand, speaks of distance and concealment. God indeed could not fully reveal Himself, could not righteously go out to the sinner, or bring the sinner in to Himself, until the question of sin should be taken up and settled once and for ever. This Christ did, and, as a consequence, immediately that He gave up the ghost, the veil of the temple was rent in twain from the top to the bottom. (Matt. 27) The veil therefore in the Tabernacle showed that the way into the holiest was not yet made manifest, and by that, not only proved that the question of sin was not yet dealt with, but also that the people were sinners, and as such unfit for the presence of God. Both gifts and sacrifices were offered on their behalf, but these could not make them that did the service perfect, as pertaining to the conscience, or they would have possessed an indefeasible title to enter the holiest. No; it was not possible that the blood of bulls and of goats should take away sins; and hence, with guilt bound upon their consciences, they dared not come into the presence of a holy God; and He (be it said with all reverence) could not go out to them, for God in His holiness is a consuming fire.

The existence of the veil therefore reveals the contrast between the position of Israel and that of believers. Israel was shut out, never had access into the holiest; Moses, owned in grace as the mediator, and Aaron as the high priest, once a year, were alone permitted to enter. But now every believer enjoys this precious privilege. (See Heb. 10: 19-22.) The veil is rent; for "Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place, having obtained eternal redemption." (Heb. 9: 11, 12.) Inside the rent veil is therefore our only place of worship; and we can enter with all boldness, because Christ by one offering hath perfected for ever them that are sanctified. Nor should another contrast be forgotten. Even when Aaron did enter the holiest, he was not in the presence of God as the believer now is. God was only revealed then as Jehovah; but now believers know Him as their God and Father. Hence the apostle says, "Through Him (Christ) we both have access by one Spirit unto the Father." Eph. 2: 18 see also John 20: 17.) While therefore we are filled with admiration at the wisdom of God, as seen in the depicted glories and adumbrations of Christ in the Tabernacle, we are constrained to bow before Him with adoring praise as we learn, by contrast, the grace that has brought us into the full enjoyment of all here typified, and of even larger blessings than these.

(2) The arrangement of the holy furniture follows. (vv. 33-35.) It will be needful to remember once again that the altar of incense is not yet described, because it is a symbol of approach (and hence belongs to the last division of this section). The articles given are all symbols of display. Leaving on this account, for the present, any detailed exposition, a brief notice may be given of the arrangement in this scripture. The ark, first of all, was to be put into the holiest, and the mercy-seat upon the ark of the testimony — with "the cherubim of glory shadowing the mercy-seat." Nothing else was found in the most holy place, because, as before explained, it was the scene of the presence and manifestation of God. There, dwelling between the cherubim, He was approached with the incense from off the golden altar, and with the blood of the sacrifices on the day of atonement; and there Moses stood to receive communications for the people. The beautiful veil shut it off from the holy place. It was therefore the inner compartment of the Tabernacle. Outside the veil, in the holy place, the table of showbread and the candlestick were arranged; the former on the north, and the table on the south side. To borrow the language of another, "Outside the veil were the table with its twelve loaves and the golden candlestick. Twelve is administrative perfection in man; seven, spiritual completeness, whether in good or evil. The two are found outside the veil, inside which was the most immediate manifestation of God, the Supreme, but who hid Himself, as it were, in darkness. Here was light and nourishment; God in power in union with humanity; and God giving the light of the Holy Ghost. Therefore it is that we have twelve apostles attached to the Lord in the flesh, and seven churches for Him who has the seven Spirits of God. The twelve tribes were, for the time being, what answered externally to this manifestation. It is found in the new Jerusalem. The primary idea is the manifestation of God in man and by the Spirit." And these two truths are connected — shown to be connected by the relative positions of the table and the candlestick; the light of the candlestick indeed ever testifying to the truth embodied in the table of showbread

(3) The last thing connected with this part of the subject is the "hanging for the door of the tent." This "hanging" shut off the court of the Tabernacle from the holy place, and formed the doorway into it. It occupied the same position in reference to the holy place, as the beautiful veil did in respect of the holy of holies. When therefore the priests came from the court (not yet described), they passed through this "hanging" into the holy place to accomplish their service. Its materials correspond with those of the beautiful veil. But there is one important difference. There were no cherubim embroidered on the "hanging." Otherwise it was the same; and hence the typical teaching of the one will apply to the other. What, then, is the significance of the omission of the cherubim? These, it will be remembered, set forth the Son of Man in His judicial character. The "hanging," then, equally with the veil, is a figure of Christ — with His judicial character carefully excluded. The reason is obvious. In the "hanging" He is presented in grace, to those that were without, as the way into the position and privileges of priests, as the way into the presence of God in this character. The pillars are also made of the same material, as well as the hooks; and point likewise to the person of Christ, and to divine righteousness, as accomplished and displayed in Him at the right hand of God. But there are five pillars instead of four. This may arise from what has been already stated — that the "hanging" is Christ in presentation to the world in race, and thus brings with it the thought of responsibility man-wards. The sockets were of brass instead of silver. Brass, as ever, is divine righteousness testing man in responsibility. This will be more fully explained in the next chapter; but it is easily understood that Christ presented in grace, is Christ presented to, and hence a test of, responsible man. The moment, however, the question of his sins is settled, not only before God, but also for his own conscience, Christ is become for him the way into God's presence. Thereafter everything is socketed in silver, for he stands now upon accomplished atonement; in Christ he has redemption through His blood.

Everything still portrays Christ. It may be, and undoubtedly is, difficult to interpret some of the minute details; if, however, Christ is before the soul, some ray of His glory will soon be discovered. Let there but be patience and conscious dependence, combined with watchfulness against the activity of the mind, and the Spirit of God will delight to unfold these shadows to the souls of His people.

CHAPTER 24.  THE BRAZEN ALTAR.

EXODUS 27: 1-8.

PASSING outwards from the holy place, the first thing met, when the Tabernacle and all its arrangements were duly ordered, was the laver. But this is omitted here for the same reason that the altar of incense was not described in the last chapter. It was a symbol of approach, and not of display; and consequently the brazen altar is next given. This, as will be seen, had a peculiar character. It was a manifestation of God, and, at the same time, was the meeting-place between Him and the sinner. It is in this aspect the boundary of His display; i.e. He does not go out in manifestation beyond this limit; for, meeting the sinner here, the sinner (i.e. the priest acting on his behalf), when everything is prepared, has the liberty from this point of passing in, and would thenceforward need the symbols of approach.

"And thou shalt make an altar of shittim-wood, five cubits long, and five cubits broad; the altar shall be foursquare; and the height thereof shall be three cubits. And thou shalt make the horns of it upon the four corners thereof; his horns shall be of the same: and thou shalt overlay it with brass. And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass. And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof. And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar. And thou shalt make staves for the altar, staves of shittim-wood, and overlay them with brass. And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. Hollow with boards shalt thou make it; as it was showed thee in the mount, so shall they make it." (vv. 1-8.)

Before entering upon the uses of the altar, it will be necessary to explain its typical meaning. The shittim-wood is found here equally with the ark, the table, etc. But it was overlaid with brass instead of gold. Brass, indeed, is its characteristic. Now brass is divine righteousness, not like that symbolised by the gold according to what He is in Himself, suited, that is, to the divine nature, but as testing man in responsibility. It has always allied with it, on this account, a certain judicial aspect, inasmuch as, meeting man in responsibility, it of necessity judges him because he is a sinner. The altar as a whole, then, is God manifested in righteousness. Hence it formed the meeting-place between God and the sinner; for as long as the sinner is in his sins, God can only meet him on that ground, where he is as under responsibility. The altar consequently was the first thing that met the sinner's eyes when coming up out of the world into the court of the Tabernacle. But then it was an altar — and as such was a symbol of the cross of Christ. When the sinner therefore came to the altar, when he came believing in the efficacy of the sacrifice, though the altar tested him in responsibility, he found that all his sins were gone, and that he could stand before God in all the sweet savour of the sacrifice which had been consumed there. Its very position displays this character. It was just outside of the world, and just inside the court. So when Christ was rejected, He was cast out of the world — lifted up above it, when nailed to the shameful tree. But there on the cross, as on the altar in figure, He met and bore the whole of man's responsibility "went down under all God's holy judgment against sin, and so abundantly answered to every claim of His glory, that the fire fed gratefully upon the sacrifice, which, totally consumed upon the altar, went up as a sweet savour of acceptance to God. It was the burnt-offering, and not the sin-offering which was placed upon the brazen altar. The sin-offering was burnt without the camp. The brazen altar teaches rather what God found — His part — in the death of Christ; and it is not until we have learnt this truth that we can draw near with holy boldness into His presence.*

*It should never be forgotten that while the burnt-offering sets forth God's part in the death of Christ, it was yet accepted for the offerer to make atonement for him. (Lev. 1: 4.)

If we consider now the uses of the altar, further instruction upon this point will be gleaned. It was pre-eminently, as just stated, the altar of burnt-offering (Lev. 1) Besides this, parts of the meat-offering, of the peace-offering, and indeed of the sin-offering, were also burnt upon "the altar of burnt-offering." (See Lev. 2: 2; Lev. 3: 5; Lev. 4: 10) Without entering at this time into the specific characteristics of these several sacrifices, it will be enough to say that they shadow forth different aspects of the death of Christ; and it is therefore in the combination of all, that we learn the infinite value, and the unspeakable preciousness of that one sacrifice which they typify. The brazen altar tells therefore of Christ, of that one sacrifice of Christ when He through the eternal Spirit offered Himself without spot to God. When the sinner (an Israelite) therefore brought a sacrifice, he owned by that very act that he could not of himself meet God's righteous claims, that he was a sinner, and as such had forfeited his life; and hence it was that he brought another life to be offered up in his stead. Coming thus, he identified himself with the sacrifice, as shown by putting his hand upon its head. (Lev. 1: 4, etc.) If he brought a sin-offering, the fat only of the inwards, etc., of which was burnt upon this altar (see Lev. 3), when he put his hand upon its head, his guilt was transferred (in figure) to the offering, and it was consequently burnt as an unclean thing — charged with the offerer's sins — outside the camp. If it were a burnt-offering, by the same act of laying his hand upon the head of the victim he became transferred, as it were, into, completely identified with, all the acceptance of the sacrifice. Two things were thus effected. On the one hand, his sins were put out of God's sight; on the other, he was brought before God in all the acceptance of Christ. Thus, if the altar tested man in righteousness, it revealed the grace that had provided a perfect sacrifice on his behalf; so that God could meet him in grace and love, as well as in righteousness, and give him a title to stand in perfect acceptance in His holy presence. The very size of the altar illustrates this truth. It was five cubits square. It was responsibility man-wards completely displayed and met in the cross of Christ.

How abundant then the encouragement which God gives to the sinner! The claims of His throne, His government, have been met by the altar; for the blood has been sprinkled upon it, and the sacrifice has been consumed. He can therefore receive in grace and in righteousness every one that in faith approaches the altar; and it is to announce these glad tidings that the gospel is sent forth into every land. The cross of Christ is the meeting-place now between God and the sinner. It is on the foundation of what was accomplished there that He can be just and the Justifier of every one that believeth in Jesus. There is no other ground on which He can bring the sinner into His presence. If the Israelite rejected the brazen altar, he shut himself out for ever from the mercy of God; and, in like manner, whoever rejects the cross of Christ, shuts himself out for ever from the hope of salvation.

The horns of the altar may also be considered. There were four — one on each corner. (v. 2.) In certain cases the blood of the sacrifice was sprinkled upon these, as, for example, in the sin-offering for the ruler or for one of the common people. (Lev. 4: 25, 30, etc.) The horn is a symbol of strength. When therefore the blood was sprinkled upon the horns, the whole strength of the altar (and it was displayed in all its completeness) which had been against, is now exercised on behalf of the sinner. The horns of the altar became thus a place of refuge, an inviolable sanctuary, for all who were rightfully under their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2: 28); but inasmuch as he had no claim upon it, for he was a murderer, he was slain. This is like the sinner who, in his extremity, would fain claim the benefits of the death of Christ to escape the judgment, though he is still alienated in heart from Him. But wherever there is trust in the value of the sacrifice which has been offered to God upon the altar, there is no power in earth or hell that can touch the soul that rests under its shelter and protection.

"The soul that on Jesus hath leaned for repose,

I will not, I will not, desert to its foes;

That soul, though all hell should endeavour to shake,

I'll never, no never, no never forsake."

It will be interesting to look for a moment at the provision for the journey detailed in Numbers 4: "And they shall take away the ashes from the altar, and spread a purple cloth thereon: and they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, and the fleshhooks, and the shovels, and the Masons, all the vessels of the altar; and they shall spread upon it a covering of badgers' skins, and put to the staves of it." (vv. 13, 14.) The purple cloth was put immediately upon the altar. Purple is royalty, and this makes the interpretation evident. It is the sufferings of Christ — as seen in the altar, — and the glories that should follow, as shown by the purple. The cross first, and then the crown. But the altar was in the wilderness, and hence the badgers' skins were without, covering up the purple. The time for the assumption of the royal glory of Christ had not yet arrived. In the meantime the badgers' skins — emblem of that holy vigilance which guarded Him from evil while passing on through the wilderness in rejection, and while waiting for the time of His kingdom, were alone seen.

The vessels of the altar were all made of brass, in harmony with its characteristic feature. The staves wherewith the altar was to be borne were of shittim-wood and brass, as the altar itself. Finally, Moses is again reminded that the pattern shown him in the mount must be his guide. The wisdom of God alone could devise the altar which was to embody so many blessed truths. A king Ahaz, enamoured by the beauty of the Syrian altar, may reject the altar of God (2 Kings 16); but it was the ruin of him and of all Israel. (2 Chr. 28: 23.) So now men may refuse the preaching of the cross of Christ, finding in it, according to their thoughts, either a stumbling-block or foolishness, and choose an altar for their worship which meets their own aesthetic tastes, and which will not therefore offend the prejudices of the natural man; but, as in the case of Ahaz, it can only end in their everlasting ruin. God only can prescribe the suited way and method of access to Himself.

CHAPTER 25.  THE COURT OF THE TABERNACLE.

EXODUS 27: 9-19.

THE brazen altar having been prescribed, the court of the Tabernacle follows. This, it will be remembered, was the open space surrounding the Tabernacle, enclosed by hangings of fine twined linen, as detailed in this scripture. It formed the third division — when considered as a part of, or rather as connected with, the Tabernacle proper. In this, as shown before, there were the holy of holies, the innermost compartment; then, passing outward, the holy place; and then the court which is here given. This is also a manifestation of God — teaching how that Christ is ever before the mind of the Spirit in every part of the sanctuary; and that Christ is thus the only key to unlock its mysteries.

"And thou shalt make the court of the tabernacle for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: and the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be hangings of an hundred cubits long and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver. And for the breadth of the court on the west side shall be hangings of fifty cubits; their pillars ten, and their sockets ten. And the breadth of the court on the east side eastward shall be fifty cubits. The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three. And on the other side shall be hangings fifteen cubits; their pillars three, and their sockets three. And for the crate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework; and their pillars shall be four, and their sockets four. All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass. The length of the court shall be an hundred cubits and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass. All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass." (vv. 9-19.)

It appears from this description that the court of the Tabernacle was one hundred cubits long, and fifty cubits broad. (vv. 9-13.) It was made as follows: first, there were twenty pillars on each of the two sides, north and south (vv. 10, 11), and ten pillars at each of the two ends, east and west — the pillars on the east side, the side of entrance, being made up of three on each side of the entrance, and four for the hanging of the gate of the court. (vv. 12-16.) Altogether there were sixty pillars. On these pillars — or, to speak exactly, on fifty-six of them — excluding the four which were for the hanging of the gate — were suspended the fine twined linen which formed the court. Of this there were one hundred cubits on each side, fifty cubits at the west end, and thirty on the east (vv. 9-15) — altogether two hundred and eighty cubits. The gateway, at the east end, was composed of blue, and purple, and scarlet, and fine twined linen, wrought with needlework — the same in every respect as the hanging for the entrance into the holy place — and was twenty cubits in length. The sockets of the pillars were all of brass, and the hooks and the fillets for the hanging were of silver. (v. 17.) The typical teaching of these things will be perceived to spring from their twofold symbolical presentation of Christ and of the believer.

The fine twined linen is an emblem, as shown more than once, of the spotless purity of Christ, of the positive purity of His nature. Here it may be seen in another way. The measurement of these hangings of fine twined linen was two hundred and eighty cubits. In the curtains of the Tabernacle (Ex. 26: 1, 2) there were also two hundred and eighty cubits — there being ten curtains, and each curtain being twenty-eight cubits in length. The measurements of these two were therefore equal. The curtains of the Tabernacle present Christ, Christ in His nature and character, and Christ in His future glories and judicial authority; but as so presented He was for the eye of God, and for the eye of the priest. As such He could not be seen from without, only from within. The fine twined linen hangings present Christ also, but not so much to those within as to those without. They could be seen by all in the camp. It is therefore the presentation of Christ to the world, Christ in the purity of His nature. He could thus challenge His adversaries to convict Him of sin; Pilate had to confess again and again that there was no fault in Him; and the Jewish authorities, though they sought with eagle-eyed malice, failed to establish, or even to produce, a single proof of failure. Not a single speck could be detected upon the fine twined linen of His holy life, His life of practical righteousness which flowed from the purity of His being.

There is another thing. These hangings were five cubits high (v. 18); and their lengths at the two sides one hundred cubits, and at the two ends fifty and thirty cubits. These latter numbers can all be divided by ten and five. Accepting then the power of these numbers as responsibility towards God, and responsibility towards man, it follows that the spotless purity of His life sprang from His perfectly meeting this twofold responsibility. He loved God with all His heart, and His neighbour as, yea, more than, Himself. To those therefore whose eyes were opened these curtains proclaimed the coming of One who should perfectly answer in His life and walk to every claim of God.