Doc Notes The Garments of Aaron (Part 49)



Gentle Reader,



In the preceding study we pointed out how that the interpretation and application of the typical teachings found in the Pentateuch concerning Israel’s priesthood calls for heavenly wisdom and guidance. In the light of the Epistle to the Hebrews it is clear that there are many points of contrast as well as comparison. But that which it is most important to see is, that when commenting there, on the types of Exodus and Leviticus, the Holy Spirit has expressly declared that the entire ritual of the Tabernacle was "a figure for the time then present" (Heb. 9:9), that it was "a shadow of good things to come, and not the very image of the things" (10:1). They were not given to Israel as a model for Christians to imitate, but as a foreshadowing of spiritual things which find their fulfillment in Christ Himself. The holy places made with hands were "figures of the true," that is of "Heaven itself" (Heb. 9:24). A true apprehension of this is our only safeguard against the sacerdotalism and ritualism which the flesh so much delights in. After the advent, death, resurrection, and ascension of Christ, the shadows must vanish before the substance. As one has well said, "To imitate a revival of that which God Himself has set aside by a fulfillment perfect and glorious, is audacious, and full of peril to the souls of men. It is not even the shadow of a substance; but the unauthorized shadow of a departed shade." It is failure to observe this which has wrought such confusion and havoc in Christendom, resulting in the denial of that which lies at the very foundation of Christianity.



Under the Mosaic economy, the priests were a special class appointed to minister unto God on behalf of the people. They enjoyed privileges which were not shared by others. Theirs was a nearness to Jehovah peculiar to themselves. They were vested with an authority and were permitted to do that which was not given to those whom they represented. But at the Cross a radical change was brought about. The old order ended, and a new one was inaugurated. Judaism ceased, and Christianity was introduced. Two symbolic actions gave plain intimation of this. First, in Matthew 26:65 we are told, "the high priest rent his clothes," which was expressly forbidden by the law, see Leviticus 21:10. God permitted this to show that Israel’s priesthood was ended—clothes are only torn to pieces when there is no further use for them. Second, the rending of the veil (Matthew 27:51): the barrier into God’s presence no longer existed for His people.



In Hebrews 5 and 7 the Holy Spirit has carefully called attention to a number of contrasts between the priesthood of Aaron and that of Christ. One of the things which qualified Israel’s high priest to officiate in that office was that he could have compassion on them that were ignorant or out of the way, because he himself was compassed with infirmity (5:2); but the Christian’s High Priest is "Holy, harmless, undefiled, separate from sinners" (7:26). Again, in Hebrews 5:3 it is pointed out that Israel’s high priest needed to offer sacrifice for his own sins: but Christ was "the Holy One of God," and "knew no sin." Again, the priests of the house of Levi were made "without an oath" (7:21), and in consequence, some of them were cut off from the priesthood, as in the case of Nadab and Abihu, and Eli’s line; but Christ was made Priest with an oath, "by Him that said unto Him, The Lord swear and will not repent, Thou art a priest forever after the order of Melchizedek (7:21). Finally, Aaron was made a priest after the law of a carnal commandment (i.e., that which pertained to mortality), but Christ "after the power of an endless life" (7:16).



In view of these differences, and of the exalted superiority of Christ’s priesthood over the Aaronic, we are told, "for the priesthood being changed, there is made of necessity a change also of the law" (Heb. 7:12); that is, in its narrower sense, a "change" in the law pertaining to the priesthood; in its wider sense, a "change’ concerning the ceremonial law. It is important to note that no part of the ceremonial law was given to Israel till after the priesthood was established. Thus, this "change of the law" signified a change of dispensation and everything that pertained to the priesthood.



Now, it is this "change" in the law pertaining to priesthood which the Papacy, and all who are infected by its sacerdotal spirit, sets aside. Romanism is largely a revival of Judaism, plus the corruptions of Paganism. It is a deliberate and pernicious repudiation of what is distinctive in Christianity. It is a wicked denial of the perpetual efficacy of the one offering of the Lord Jesus. Rome perpetuates the Levitical order, claiming that her priests, like Aaron and his sons, are specially authorized and qualified to go to God on behalf of their fellow-men. But 1 Peter 2:5, 9 affirms that all believers are now "priests," and that all of God’s people alike enjoy liberty of access into the Holiest (Heb. 10:19, 22). As another has truly said, "The feeblest member of the household of faith is as much a priest as the apostle Peter himself. He is a spiritual priest—he worships in a spiritual temple, he stands at a spiritual altar, he offers a spiritual sacrifice, he is clad in spiritual vestments." That spiritual temple is Heaven itself, which he enters in spirit through the rent veil; that spiritual altar (Heb. 13:10) is Christ Himself—the altar which "sanctifieth the gift" (Matthew 23:19); that spiritual sacrifice is praise unto God (Heb. 13:15.).



Coming now to the robes of Israel’s high priest we would call attention once more to the order of Jehovah’s instructions to Moses. In Exodus 29 we have an account of the consecration of Aaron and his sons to their holy office. But before this is given, in Exodus 28, a description is furnished of the various garments they were to wear. First, the vestments of the high priest are detailed, and then those of Aaron’s sons. The anointed eye may easily discern the propriety of and the reason for this. Typically, the garments foreshadowed the manifold glories of Christ, the great High Priest, which glories and perfections manifested His fitness for that office. The holy garments of Aaron were "for glory and beauty": they gave dignity to his person, being suitable apparel for his position. In figure they pointed to Christ in all His perfections with the Father before He was "consecrated" to His work for us.



"And thou shalt make holy garments for Aaron thy brother for glory and for beauty" (v. 2). With this should be compared Leviticus 16:4, "He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments." There were two sets of clothing provided for Israel’s high priest: the one mentioned in Leviticus 16 was what he wore on the annual Day of Atonement. Then he was robed only in spotless white, foreshadowing the personal righteousness and holiness of the Lord Jesus, which fitted Him to undertake the stupendous work of putting away the sins of His people.



It is worthy of note that the garments of Aaron which were "for glory and for beauty" were just seven in number. "And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office" (28:4). In addition to the six articles mentioned here, is the "plate of pure gold" on which was engraved the words "Holiness to the Lord" (v. 36). This, as Leviticus 8:9 tells us, was "the holy crown." Observe that in the enumeration given in 28:4 the "breastplate" comes before the others, but in the details which follow the order is changed: there it is the ephod, the girdle, the two stones, set upon the shoulders of the ephod, and then the breastplate. The "breastplate" was the chief and most costly of the vestments, the other garments being, as it were, a foundation and background for it—this central article pointing to the very heart of Christ Himself.



"And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. It shall have the two shoulder-pieces thereof joined at the two edges thereof; and so it shall be joined together" (vv. 6, 7). The "ephod" is the first garment described in detail. This was the outer robe of the high priest. It was made of two parts, one covering his back and the other his front; these being joined together at the shoulders by golden clasps, which formed the setting for the onyx stones. The ephod served to support the breastplate. The materials of which it was made were "gold," and "fine twined linen"—the blue, purple, and scarlet being emblazoned upon the latter. The mode by which the gold was interlaced with the linen is described in Exodus 39:3: "And they did beat the gold into thin plates, and cut it into wires, to work it in the blue," etc. Thus the strength and sheen of the gold was intimately blended with every part of the ephod, giving firmness as well as brilliancy to the whole fabric.



The spotless linen spoke of the holy humanity of Christ; the gold, of His divine glory; the colors, of the varied perfections of His character. "Christ acts for us as Priest in all that He is as Divine and human, the God-man. The whole value of His person enters into the exercise of His office . . .The apostle combines these two things in the Epistle to the Hebrews: ‘Seeing then that we have a Great High Priest, that is passed into the heavens, Jesus, the Son of God.’ He is Jesus, and He is the Son of God. It is this most precious truth that is displayed m type in the materials of the ephod. How it enlarges our conceptions of the value of His work for us as Priest to remember what He is in Himself, and that we are thus upheld in His intercession by all that He is as Jesus, and as the Son of God" (Mr. E. Dennett).



"And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof: gold, blue, and purple, and scarlet, and fine twined linen" (v. 8). In v. 39 we learn that this girdle was made of "needlework." The "girdle" speaks of preparedness for service. Beautifully is this brought out in Luke 12:37: "Blessed are those servants, whom the Lord, when He cometh, shall find watching: verily I say unto you, that He shall gird Himself, and make them sit down to meat, and will come forth and serve them." In the days of His flesh "He took a towel and girded Himself, and then He washed the disciple’s feet" (John 13). Today He stands in the midst of His churches, girt about the breasts with a golden girdle (Rev. 1:13), ready to serve His people on earth. In the millennium it will be said, "And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins" (Isa. 11:5).



It is most blessed to note that in Jehovah’s instructions to Moses He said, "It shall be of the same, according to the work for thereof." The girdle of the high priest was of the same materials and beautified with the same lovely colors as the ephod itself, How this tells us that the present gracious activities of Christ’s priestly service on our behalf are according to the perfections of His own person and character as the God-man! Though glorified, He is a Servant still, He is gone into heaven to appear in the presence of God for us (Heb. 9:24), and there He "ever liveth to make intercession for us" (Heb. 7:25).



We come next to the two onyx stones—read carefully Exodus 28:9-13. Scholars tell us that the Hebrew word translated "onyx is derived from an unused root signifying "to shine with the lustre of fire." They were very different from the "onyx" of modern times, which is neither a costly nor brilliant stone. Job 28:16 speaks of "the precious onyx!" Upon these stones were engraved the names of the children of Israel. They were enclosed in "ouches," or, as the Hebrew word denotes, "settings." These, in turn, were secured by "two chains of pure gold" (v. 14), and securely fastened to the shoulders of the ephod. They were borne before the Lord by Aaron "for a memorial." In its typical application to the saints today, this tells of their perfect security. The "shoulder" (cf. Luke 15:5) is the place of strength (Isa. 9:6), and tells us that the omnipotence of Christ is engaged on the behalf of His people. It is not our strength, but His—"Kept by the power of God" (1 Pet. l:5). It is not our perseverance, but His—"He is able to keep that which I have committed unto Him" (2 Tim. 1:12). "The shoulder which sustains the universe (Heb. 1:3), upholds the feeblest and most obscure member of the blood-bought congregation" (C.H.M.). The order in which the names of Israel’s tribes were engraved upon the two shoulder-stones was "according to their birth": spiritually this signifies their equality, for as born of God, all the saints have the same nature, the same moral features, the same acceptance to Christ.



Next comes the "breastplate," which we pass by now; as we purpose devoting a separate article to its consideration.



"And thou shalt make the robe of the ephod all of blue. And there shall be an hole in the top of it, in the midst thereof; it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent" (vv. 31:32). This robe was worn over the fine linen coat, but underneath the ephod. It was a long loose garment, of woven work, complete in one piece, with openings for head and arms. This is the first time at the word "robe" is found in Scripture. How striking that the "robe" is sever seen until the high priest comes before us! The various connections in which his word is found in later passages indicates that this robe of the ephod was a garment of dignity, one of office, one which gave priestly character to Aaron—see 1 Samuel 24:4, 1 Chronicles 15:27. Job 29:14, Ezekiel 26:16. This robe embodied the color of the heavens; it was all of blue. It portrayed the heavenly character of our great High Priest, and also pointed to the place where He is now ministering on our behalf. This is most important, for it defines the essential nature of Christianity as contra-distinguished from Judaism. The whole system takes its character from the Priest. Because Christ is a heavenly Priest, His people are partakers of a heavenly calling (Heb. 3:1), their citizenship is in heaven (Phil. 3:20), their inheritance is there (1 Pet. 1). Being worn beneath the ephod itself, this "robe" announces that the official character of Christ is sustained by what He is personally as the Heavenly One (1 Cor. 15:47).



Upon the hem of this "robe of the ephod" were colored tassels in the form of "pomegranates," and between each of these was a "golden bell," vv. 33:34. Pomegranate is a fruit, whose seeds float in a crimson liquid; the bell, with its tongue, tells of musical speech. Every step that Aaron took as he went about his sacred duties would cause the golden bells to sound and the variegated pomegranates to be seen. So the activities of our great High Priest cause His voice to be heard in intercession within the heavenly sanctuary, and this results in His fruit being seen through "bringing many sons unto glory" and by the graces which adorn their lives.



The words "his sound shall be heard when he goeth into the holy place before the Lord, and when he cometh out" (v. 35) has a dispensational significance. It was at His ascension that our great High Priest passed into the heavenly sanctuary, and consequent upon this, on the day of Pentecost, His "sound" was heard in the testimony to Himself which was borne by the apostles as the result of the Holy Spirit being poured out from on high. The "fruit" was seen in the multitude that was then saved. Even more glorious will be His sound and fruit when "he cometh out" again, and returns to this earth and redeems His people Israel. The linking of the two together may be seen by a reference to Acts 2:16, 17. where we find Peter quoting from the prophecy of Joel—a prophecy which is to receive its fulfillment in the Millennium: but a sample of which was given on the day of Pentecost.



We next have the "plate of pure gold," upon which was engraved "holiness to the Lord." This was attached to a background of "blue lace" and fastened upon the forefront of the mitre (vv. 36, 37). "The inscription, ‘Holiness to the Lord,’ signified that the high priest was devoted to, dedicated exclusively to, Jehovah; the golden plate upon which it was engraved sets forth that He who is the One thus truly dedicated to God, ‘holy, harmless, undefiled and separate from sinners,’ is Divine, the very Son of God: the blue lace upon which it was placed, His heavenliness of character. Thus conspicuous upon Aaron’s forehead, it gave its meaning to the whole of his garments and of his office—he was sacred to the Lord, and, as such, interceded for Israel, representing them, and in himself hallowing the gifts of the people" (Mr. C. H. Bright).



"And it shall be upon Aaron’s forehead. that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts" (v. 38) "This is the gracious provision which God has made for the imperfections and defilements of our services and worship. He can only accept that which is suited to His own nature. Everything offered to Him, therefore, must be stamped with holiness. This being so, notwithstanding that we are cleansed and brought into relation with Hint, and have a title to approach, our offerings never could be accepted. But He has met our need. Christ, as Priest, bears the iniquity of our holy things; and He is holiness to the Lord, so that our worship, as presented through Him. is acceptable to God. Blessed consolation, for without this provision we were shut out from God’s presence! Hence the apostle speaks not only of the blood and the rent veil, but also of the High Priest over the house of God (Heb. 10)" (Mr. E. Dennett)—cf. Revelation 8:3!



Beautiful are the closing words of v. 38: "And it shall be always upon his forehead, that they may be accepted before the Lord." This golden-plate was the symbol of the essential holiness of the Lord Jesus. The saints are represented by Him and accepted in Him. Because of their legal and vital union with Him, His holiness is theirs. O Christian reader, look away from yourself, with your ten thousand failures, and fix your eye on that golden plate. Behold in the perfections of your great High Priest the measure of thine eternal acceptance with God. Christ is our sanctification as well as our righteousness!



"And thou shalt embroider the coat of fine linen" (v. 39). Apparently the word "embroider" here is explained by what we are told in 39:27: "They made coats of fine linen of woven work for Aaron and his sons." This fine linen "coat" was the inner garment, and was supplemented with linen "breeches" or pants (v. 42). These may be called the high priest’s personal raiment, even as the more beautiful external garments were his official vestments. As we have shown previously, "fine linen" was the emblem of purity. There is a verse in the Psalms which confirms this: "Let thy priests be clothed with righteousness" (132:9). Typically, these undergarments spoke of the personal righteousness of Christ, over which (so to speak) all His other perfections and glories were displayed. It reminds us of that blessed word in 1 John 2:1, "If any one sin, we have an Advocate with the Father, Jesus Christ the Righteous."



"And thou shalt make the mitre of fine linen" (v. 39). This was the head-dress of Aaron, and distinguished him from the ordinary priests, who wore "bonnets" (v. 40). The Hebrew word is derived from a verb which means "to roll, or wind around." This may denote that the high priest’s mitre was wound around his head, like a tiara. In 1 Corinthians 11:3-10, where we have Divine instruction for the covering of the women’s heads in the assembly of the saints, we learn that this symbolizes subjection. Thus the head-dress of the high priest intimated his subordination to God, his obedience to God’s commands and submission to His will. The fine linen of which it was made, tells of the personal righteousness which must be found in the one who stands in the presence of God on behalf of others.



It is most solemn to discover that the only other time "mitznepheth" occurs in Scripture is in Ezekiel 21:25, 27, where the Antichrist is in view. There the Hebrew word is translated "diadem," but should have been rendered "mitre" as in Exodus 28. This remarkable prophecy shows that the Man of Sin, who is yet to be revealed, will not only wear the crown of royalty, but will also assume the high priest’s mitre. He will not only be the supreme civil head, but the ecclesiastical pontiff as well. This "profane and wicked prince of Israel" will arrogantly and blasphemously wield both regal and priestly power, in Satanic parody of the true Priest and King, the Lord Jesus. This age will close with Satan’s son ruling over men, both in the political and religious worlds. Because men have received not the love of the truth that they might be saved, God shall send them strong delusion that they should believe the Lie (2 Thess. 2:3-12).



How profoundly thankful should each Christian reader be for that wondrous grace which has enabled him to flee from the wrath to come and to lay hold of eternal life! What praise is due to God for the great High Priest which His mercy has provided for His feeble and failing people: a Priest who is fully qualified, through His personal perfections, not only to supply our every need, but also to meet every requirement of a holy and righteous God! The last four verses of Exodus 28 will be considered, D.V., when we take up the Consecration of the Priests.

" Doc Notes" The priesthood of Christ in Exodus (Part 48)

Gentle readers,

Once more we would direct the your attention to the order of Jehovah’s instructions to Moses concerning the Tabernacle and all that was connected with it. At first glance the contents of Exodus 28 and 29 seem to depart from the logical sequence and to introduce confusion. Instead of completing the description of the Tabernacle and its furniture, the priesthood is introduced, and then in chapter 30 the last of the holy vessel is described. But fully assured that God is not the Author of confusion, the prayerful student should diligently seek the mind of the Spirit for an explanation of this perplexity. A new subdivision of Exodus begins with the 28th chapter, or more correctly, at 27:20.




Many years ago it was pointed out by Mr. Darby that everything mentioned in Exodus 25:10 to 27:19 foreshadowed God’s coming forth unto His people: each article there mentioned was a symbol of display, that is, a manifestation of God in Christ. But from 27:20 to the end of chapter 30 the order is reversed, everything there pointing to the provisions of grace which enable us to go in to God: that is to say, the priesthood and the vessels referred to in Exodus 30 have to do with approach. But before the laver and the incense altar (the vessels needed for access to God) are brought before us, we are shown the appointment and consecration of the priesthood. Thus we may discern Divine order in the seeming confusion, for there must be designated persons for approach, before the vessels could be used. "God has come out in type and figure to His people; then He indicates those who are to be set apart for His service in the sanctuary—those who are to enjoy the special privilege of access to Himself; and lastly, the vessels, etc., are given, which they would need in their holy employment in the house of God" (Mr. E. Dennett).



The blessed unity, amid diversity, of the whole of Jehovah’s instructions to Moses in this section of Exodus has been dealt with so helpfully by the late Mr. Soltau that we quote from him at length: "The Tabernacle and its vessels, the Priesthood and the various ministrations connected therewith, form but one subject; although divided for the sake of more distinctly contemplating each portion. The Tabernacle would have been useless without its vessels: and the Tabernacle with its vessels would have been of no service but for a living family of priests, constantly engaged in various active ministrations within the holy places, and about the various holy vessels.



"So closely connected is each part of this subject with the other, that in the directions contained in Exodus, there is no break; but the command for making the holy garments and consecrating the priesthood (Ex. 28 and 29), comes between the enumeration of some of the holy vessels and the various parts of the Tabernacle. Indeed, properly speaking, the 27th chapter should end at v. 19, where ‘thou shalt command the children of Israel’ begins a new subject, viz.: directions concerning the oil for the light of the sanctuary. The 28th chapter continues with ordering the sacrifices for the day of priestly consecration. The 30th carries on the subject connected with the priesthood, by giving the description of the incense altar; and the whole closes with the Sabbath, at the end of the 31st chapter.



Again; when all the various parts of the work have been completed, ending with the garments of the priesthood (chapters 36-39:31) the following verse is added: ‘Thus was all the work of the tabernacle of the Tent of the Congregation finished; and the children of Israel did according to all that the Lord commanded Moses, so did they’. Here, therefore, the priestly garments were considered part of the work of the Tabernacle! And if we turn to Hebrews 8 we find that the priests, that offered gifts according to the law, served unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle itself; see, saith He, that thou shalt make all things according to the pattern showed to thee in the mount’ (vv. 4, 5).



"The service of the priests in offering gifts and sacrifices was connected with the commandments given to Moses in the mount respecting the making of the Tabernacle. The words ‘See, that thou make all things according to the pattern showed thee in the mount’, as recorded in Exodus, were spoken to Moses respecting the holy vessels (Ex. 25:40), but are in Hebrews 8 quoted to prove that the priests and their ministrations were examples and shadows of heavenly things. The whole subject is therefore much blended."



Still observing the order of truth presented to us in our present section, it is most striking to find we have in 27:20, 21 that which is obviously the connecting link between the two central lines of thought—God coming out to His people, they going in to Him. "And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. In the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the Lord: it shall be a statute forever unto their generations on behalf of the children of Israel." Two things are here brought before us: provision for the maintenance of the light and the ministration of the priesthood. These verses are very rich in their typical teaching and must be carefully weighed as a preparation for what follows. Strictly, they begin the section and are the key to the contents of chapters 28 and 29.



Before a description is given of the garments and consecration of the priests, provision is made for perpetual light in the sanctuary. This takes the precedence. As v. 21 tells us the light was to shine "before the Lord." Priestly ministry was for the benefit of the people; but the claims of God must first be met. This was the order in Genesis 1: the first thing there, was "Let there be light." This, before a single creature was brought into existence. So here in Exodus. In figure it tells that Christ had first to meet all the demands of God’s holiness, ere He could minister for us as our great High Priest: the Cross first, then His intercession on High.



It was at the Cross that God was fully manifested as the Light (1 John 1:5); that is, in His ineffable holiness—His very nature as eternally antagonistic to sin. And in the typical order of God’s revelation of Himself through the vessels of the Tabernacle, beginning with that which was in the Holiest (the ark and the mercy-seat), the movement was ever outward, past the table and the lampstand in the holy place, to the brazen altar in the outer Court (27:1), which foreshadowed the Cross: the altar marking the terminal of the coming out of God in manifestation. Thus provision having been made through Christ’s atonement for "the lamp to burn alway," i.e. for the unsullied holiness of God to act without compromise in His gracious dealing with poor sinners, the way was then clear to make known the provisions which Divine mercy had made for reconciled sinners to draw near to God within the veil.



But as we showed in a previous study, the Lampstand speaks not only of Christ, but also of the Holy Spirit as His gift to the saints. This explains the fact that in v. 20 it is "the people" who were to supply the "pure oil olive beaten for the light." As was the case in connection with all the other materials (see 25:2, etc.), so that which speaks of the Holy Spirit given us by Christ, was also Holy vided by "the people" themselves, The Tabernacle and its services were not only for Jehovah, but for Israel too: thus their providing the materials for it, witnessed to their personal interest in it. In keeping with this we may note that 27:21 mentions, for the first time, "the Tabernacle (Tent) of the congregation!"



But further: does not this initial mention of the "Tent of the Congregation," in the present connection, supply more than a hint of the formation of that Church which is the Body of Christ—consequent upon His having satisfied the requirements of God’s holiness and the descent of the Holy Spirit? In Matthew 16:18 our Lord employed the future tease not the present—"I will build My Church," not I am building. Ephesians 1:20-23 also plainly teaches that Christ was not given to be the Head over all things to His Church until after His resurrection and ascension. Thus the Church is only seen (typically) after the claims of Divine holiness had been met, the throne of God eternally established, and the Holy Spirit sent down as the witness of this: cf. Acts 2 33.



Again; it is in Exodus 27:21 that, for the first time, mention is made of "Aaron and his sons." This also has a double significance. Coming right after mention of "the people" in v. 20, it tells us on whose behalf the Priesthood was instituted. "Aaron and his sons" are mentioned twenty-four times in the book of Exodus, but they are not seen until after instructions were given for the children of Israel to furnish the oil for the light. How plainly this foreshadowed the fact that the priestly ministry of Christ is essential to maintaining the gracious working of the Spirit through His people! Up to this point, nothing whatever had been said of any human agents or ministers appointed to officiate in the tabernacle service and to delight themselves in the dwelling place of God among men, amidst the heaven-given shadows and emblems of the eternal verities which we have previously contemplated. But in God’s light we see light (Ps. 36:9). The light makes manifest—here the divinely-chosen ministers of the sanctuary. This introduces to us the subject of Israel’s priest-hood—one abounding in precious instruction for us; but to which, alas, the vast majority of the saints are total strangers.



Sixty years ago a servant of God wrote, "To a large portion of those who would be regarded as intelligent Christians, and who are something more than mere routine readers of the Bible, the types of the Tabernacle, with its priesthood, service, and offerings, are barren of comfort and edification. Yet it is generally acknowledged that they are pictures by which God, in His condescension, would teach His children things otherwise all but incomprehensible. It is generally admitted, also, that the key to unlock these treasures of spiritual truth lies ready to the hand of every student in the New Testament. Without inquiring particularly why these treasures have fallen into such general neglect in our day, the following suggestion is worthy of the consideration of the earnest among us: ‘The real secret of the neglect of the types,’ says one who is entitled to be heard on this point, ‘I cannot but think may, in part, be traced to this—that they require more spiritual intelligence than many Christians can bring to them. To apprehend them requires a certain measure of spiritual capacity, and habitual exercise in the things of God, which all do not possess, for want of abiding fellowship with Jesus. The mere superficial gaze upon the Word in these parts, brings no corresponding idea to the mind of the reader. The types are, indeed, pictures, but to understand the picture, we should know something of the reality. The most perfect representation of a steam-engine to a South Sea savage would be wholly and hopelessly unintelligible, simply because the reality, the outline of which was presented to him, was something hitherto unknown.’



"Paul arrests himself in speaking of Christ as a priest forever after the order of Melchizedek (Heb. 5:11, etc.), by the reflection that those whom he addressed were incapable of receiving instruction on account of their spiritual childhood. A child of a king is unconscious of the dignity and the inheritance to which he is born; but it is none the less a king’s child: and so there are many true children of God who seem to remain babes, content, apparently, that they have life and are children; and so they need milk. This accounts for the spiritual feebleness and inactivity of the Church in our day. Babes, indeed, must be fed on milk, but it is not necessary that Christians should continue babes. May we not, therefore, exhort them, in the words of the apostle, ‘To leave the principles of the doctrine of Christ and go on to perfection’ (Heb. 6:1)—to manhood—to the condition of those who, ‘by reason of use, have their senses exercised to discern both good and evil’?" (Waymarks in the Wilderness).



Since then, conditions have not improved. There appear to be as many "babes" among Christians as ever. The greater part of the Bible seems a sealed book to them. "All scripture is given by inspiration of God and is profitable," and it is to our irreparable loss if we neglect any portion thereof. "Whatsoever things were written before time, were written for our learning" (Rom. 15:4), and if we fail to give proper attention to the types our souls will be the poorer. Notably is this the case with the subject before us. What hazy and inadequate ideas concerning priesthood are entertained by the average believer. That the Lord Jesus is the great High Priest of His people, he knows, but as to the place of Christ’s priesthood, the nature of its activities, its relation to other truths, especially to redemption; the design accomplished by it. the blessings secured from it, the portion which the saint enjoys by virtue of it, are most indefinitely defined in the minds of most.



On the Cross the Savior said, "It is finished": all that was needed to satisfy the requirements of God and reconcile to Him His alienated people, was accomplished. Then, wherein lies the necessity for the present ministry of our great High Priest? If His blood fully atoned for all our sins, why should He now be making intercession on our behalf? This is a difficulty which has been felt by many. But the same problem is presented in the book of Exodus. Here we see a (typically) redeemed people, protected from judgment by the sprinkled blood of the lamb, brought out from the house of bondage, separated unto Jehovah, He dwelling in their midst. Yet, a priesthood was appointed to act on their behalf! Why? The same book of Exodus reveals the solution. The priesthood was for the maintaining, not securing, their relationship with Jehovah. They were still a people compassed with infirmity, subject to temptation, and alas, frequently failing. The holy God dwelling in their midst could not tolerate that which was unclean. Therefore the same grace which had brought them nigh to Himself, now made provision for the keeping of them nigh.



Priesthood has to do with fellowship. Its need arises from the fact that the sinful nature remains in those who have been bought with a price. It is to meet the failures of a people who when they would do good evil is present with them: this evil which causes them to offend in "many things" (James 3:2), makes the priestly ministry of Christ so essential. This was what was foreshadowed in Exodus and Leviticus. The application of these types to Christians today calls for a wisdom which only the Holy Spirit can supply, for in the light of the Hebrews’ Epistle it is clear that the Levitical shadows present contrasts as well as comparisons, and though containing much which finds its antitypical fulfillment in the spiritual blessings of the Church, there is also not a little which will only be made good to Israel in a coming day. The immediate linking together of the Lamp-stand and the Priesthood in Exodus 27:21 plainly intimates that only in the light of God can the latter be discerned and understood.



First, let us mark and admire the lovely grace of God which is brought out in the type before us. This is seen in the choice that He made. "Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto Me in the priest’s office" (28:1). Not Moses, but Aaron, the inferior brother, was the one selected for this great favor. Moreover, the tribe to which he belonged was one of the least honorable of the twelve; yea, it was under the curse, because of Levi’s cruelty—see Genesis 49:5-7. Not Reuben the firstborn. nor Judah whom his brethren should praise (Gen. 49:8), nor Joseph the fruitful bough, but Levi, was to be the priestly tribe. How this exhibited the sovereignty of Divine grace! Finally, the matchless and wondrous grace of God in appointing Aaron to be the high priest is seen in the fact that at the very time His choice was made known to Moses, his brother was taking the lead in the idolatrous worship of the golden calf! Nor do these details mar the accuracy of the type; instead, they strikingly illustrate the fact that our great High Priest was the gift of God’s marvellous grace.



Second, let us now consider the significance of his name. "Aaron" means "very high." He stood supreme as the high priest, exalted not only above his own house, but also above all the people. Thus was he a type of the Lord Jesus, whom God has exalted with His right hand to be a Priest and a Savior (Acts 5:31). But as if to magnify the high priesthood of Christ above that of all others, the Holy Spirit has added the word "great"—our "great High Priest" (Heb. 4:14), an adjective used of none other, not even Melchizedek.



We may note that in Exodus 28:1 the names of Aaron’s sons are also given, and each of them was most appropriate and striking. Nadab means "willing"; Abihu, "my Father is He"; Eleazer, "help of God"; Ithamar, "land of palm." As another has pointed out, "these four words afford a little prophetic intimation of characteristics attaching to the House of which the Son of God is the Head: deriving its life from God the Father, and all its power and help from Him; following in the footsteps also of its blessed Master, in yielding willing and not constrained service to God; and like the palm trees, lofty in righteousness, and ever bringing forth fruit (Ps. 92:12-14). The palm-tree is one of the ornaments of the future temple described by Ezekiel, and was also one of the embellishments of Solomon’s temple. It is peculiarly the tree of the desert, flourishing where no other could exist; ever marking out to the weary traveler the spot amidst surrounding desolation, where a grateful shade and a spring of living water were to be found; and remarkable for longevity and ceaseless fruitfulness. Thus it was an apt emblem of the heavenly priesthood" (G. Soltau).



Third, let us dwell upon the significance of the singular pronoun in 28:1: "Take unto thee Aaron, and his sons with him, that he may minister." This is very striking and most blessed. Aaron and his sons formed together one priesthood, and Aaron’s appointment to his office was inseparable from theirs. What a wondrous foreshadowment was this of the union between our great High Priest and His House, and what an intimation that His ministry before God concerned His House, and them alone!



And here we must stop. To write at length upon the Priesthood of Christ would necessitate us expounding almost the entire Epistle of the Hebrews, where this blessed theme is developed by the Spirit of God. To that important New Testament book we would refer the interested student. There, the divine Instructor has pointed out both the comparisons and the contrasts between the type and the Anti-type. The Aaronic priesthood furnished much that was the pattern of Christ’s priesthood, but the order of it is vastly superior, being that of Melchidezek—the royal priest. God willing, other aspects of the subject will come before us in future studies.

To be continued . . .

Doc Notes "The Outer Court" Of Exodus

Gentle Reader,

Next we take up Exodus 27:9-19




The Tabernacle proper, which has already been before us, stood in an open space of ground, an hundred cubits long, by fifty cubits broad, and was enclosed by hangings of fine twined linen. These linen curtains were suspended from sixty pillars, twenty of which stood on the south side, twenty on the north, ten on the west, and ten on the east. The Scriptures do not expressly state of what these pillars were made, but there is good reason to conclude they were of shittim wood. This open space, in which the priestly compartments and the dwelling-place of Jehovah stood, formed the third division of the Tabernacle as a whole, and was designated "the Court." The Court was in form a parallelogram, or double square, being twice the length of its breadth. On its eastern side was a gate or entrance, which was also made of fine linen, but rendered attractive by the same beautiful colors which were wrought into the Veil.



It is striking to note that neither the Court nor the Holy Places were paved. The Tabernacle rested upon the bare sand of the desert. This was in significant contrast from its golden-sheeted sides and beautiful inner ceiling. Thus, more than a hint was given for the priests to look up, where all was glorious and gorgeous, and tells us that there is nothing down here to satisfy the heart. In striking contrast from the Tabernacle we read of Solomon’s Temple that "the floor of the House he overlaid with gold, without and within" (1 Kings 6:30), foreshadowing the blessed fact that in the Millennium this world will no longer be a wilderness to God’s people; for when Christ is present in it again, then shall be fulfilled that word, "As truly as I live, all the earth shall be filled with the glory of the Lord" (Num. 14:21).



Immediately around the Court of the Tabernacle were the tents of the Levites; beyond, but encircling them, were grouped the twelve Tribes, three on either side; thus forming a square of vast extent. Consequently, even the Court itself was thoroughly screened from the eyes of the wilderness nomads. The Tabernacle therefore formed the center of Israel’s camp. Outside the Tent, a fire was kept constantly burning, on which the bodies of the sin-offerings were consumed, and where the refuse was destroyed. In contemplating the Court, let us notice:



1. Its Hangings.



"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 a hundred cubits long for one side" (v. 9). As we have before pointed out, the "fine linen" is the emblem of righteousnesses (Rev. 19:8). The spotless white walls which surrounded the Tabernacle on every side were a standing witness to the holiness of Him whose dwelling it was. This was in striking contrast from the unholiness of those who inhabited the surrounding tents, which were made, most probably, from goats’ hair, of a very dark color. There is a reference to this in Song of Solomon 1:5: "I am black, but comely, O ye daughters of Jerusalem; as the tents of Kedar, as the curtains of Solomon": black as the tents of Kedar, comely as the curtains of Solomon. The dark-colored cloth woven from goats’ hair is commonly used for making tents in the East to this day. There would be, then, a most vivid contrast between the white linen surrounding Jehovah’s dwelling-place and the dark fabric of the Israelites’ tents.



The white walls of the Tabernacle’s Court served both as a barrier and a protection. To those without, the holiness, of which it spoke, was an exclusion to all who would approach the Divine Courts otherwise than as God Himself had ordered. To those within, it served as a shield, a shelter, an adornment, a glory, a defense. It was the thought of these spotless curtains around the sacred precincts, in which stood the atoning altar and the cleansing laver, which moved David to sing, "How amiable are Thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth, for the courts of the Lord" (Ps. 84:1, 2).



2. Its Pillars.



These were sixty in number, placed at intervals of five cubits all around the Court. The material from which they were made is not expressly stated. The words of v. 10, "and the twenty pillars thereof (i.e., of the south side) and their twenty sockets shall be of brass," have led some to conclude that the pillars themselves were made of brass; but it is to be noted that the words "shall be" are supplied by the translators, there being no verb in the original—the modifying clause "of brass" referring only to the "sockets." That the columns themselves were not made of brass seems clear from their omission in Exodus 38:29-31. Nor were they made of silver, for that metal was only used in the foundations and in the upper ornamental parts; whilst gold was employed in covering boards in the Tabernacle and in the construction of certain vessels inside, but was not found at all in the Court.



We believe that these "pillars" were made of shittim wood, and that, for three reasons. First, the other "pillars," i.e., those used for the door and for the support of the Veil (26:32, 37) were of wood, therefore in the absence of any word to the contrary here, we naturally conclude that these also were made of the same material. Second, because from a careful comparison of the twenty-nine talents of gold (Ex. 38:24), the hundred talents of silver (Ex. 38:25, 27). and the seventy talents of brass (Ex. 38:29 with the sizes of the different vessels and the amount of metals required for them, it seems clear that they would not leave sufficient to make sixty pillars for the Court out of the remainder. Third, the typical meaning of the Court requires "wood" rather than one of the metals.



A "pillar" speaks of support and strength. The sixty which were stationed around the sides of the Court sustained the white curtains. There is a word in Song of Solomon 3:6, 7 which seems to borrow its imagery from our present type: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchants? Behold his bed, which is Solomon’s; three score valiant men are about it, of the valiant of Israel." Note first the allusion to "the wilderness!" There a procession is seen: a palanquin or curtained-litter (for this is the literal meaning of the Hebrew word here rendered "bed") is seen, surrounded by all the marks of royalty and majesty; sixty mighty ones are about it. The "litter" was the temporary resting-place of the king. So the Tabernacle was God’s resting-place, in the midst of Israel, during their wilderness wanderings. The "ark" was the symbol of His presence, and as 2 Samuel 7:2 tells us "the ark of God dwelleth within curtains," while in Numbers 10:33, 35 a "resting-place" is also mentioned in connection with it. Around the ark in the Holy of Holies, were these sixty pillars of the Court, like the "sixty valiant men" about the wilderness resting-place of Solomon. The typical significance of this will appear in our next division.



3. Its Meaning.



Like everything else connected with this first dwelling-place of God on earth, the antitypical significance of the Court is found in the person of the Lord Jesus Christ and in Him alone. It is really pitiful to witness the attempts that have been made to refer the curtains and the pillars to the saints of this New Testament dispensation. Neither individually nor in their corporate capacity are they here in view. The Court is called the "Tent of the Congregation" (Ex. 39:40); it was the appointed place of assembly, where the Israelites came together and worshipped Jehovah, and where He met with them (Ex. 29:42, 43). Now it is in Christ, and in Him alone, that God and His people meet together. The Court, then, spoke of Christ as the Meeting-place between God and His people.



The Court foreshadowed Christ on earth tabernacling among men, accessible to all who sought Him, but His glory beheld only by those who drew near in faith (John 1:14). In the opening paragraphs we have pointed out that the Court was unpaved, the Tabernacle resting upon the bare earth of the desert. This pointed to Christ as "a Root out of a dry ground"—Israel (Isa. 53:2). But although the floor of the Court was the dust of the wilderness, yet was it a sacred enclosure, so that he who entered it stood on holy ground; from Leviticus 16:6, 16 we learn that even the Court itself was termed "the holy place." This tells us that Christ, though "a Root out of a dry ground," was none other than "the Holy One of God." We may add, these linen hangings were suspended from pillars seven and a half feet in height, so that all on the outside would be prevented from seeing what was done on the inside; thus making it a truly separated and holy place.



The distinctive spiritual significance of the Court is intimated by its order of mention in Exodus 27. First there is a description of the brazen altar (vv. 1-8), and then follow the details concerning the Court. This is very striking. The natural order would be to have told of the Court first, and then of the altar which stood within it. But here again God’s thoughts are different from ours. As we have seen, the altar speaks of the place where sin was dealt with: the consequence of this is, that entrance is afforded into the place where God meets with His people. Thus, that which the altar typified was the basis of the privileges foreshadowed by the Court. As soon as the Israelite entered the sacred precincts, the first object to meet his eyes was the standing witness to both the justice and the grace of God. The altar testified that his sins had been put away through the sacrifice offered thereon. It was there God showed, typically, that He is just and the Justifier of the believing sinner (Rom. 3:26).



It is to be carefully noted that the Court was for an elect and redeemed people. There are several references in the Psalms to this: "Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy Courts" (Ps. 65:4); "Enter into His gates with thanksgiving, and into His Court with praise: be thankful unto Him, and bless His name" (Ps. 100:4). But most blessed is it to note that in the Old Testament types of the Court there was a definite hint and foreshadowing of Gentiles also entering into and partaking of God’s grace (Lev. 17:8, 22:18; Numbers 15:14-16). The "stranger" had the same liberty of approach to the altar as had an Israelite. Thus, at that early date, it was intimated "there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved"

(Rom. 10:12, 13).



The sixty pillars around the Court told of the strength and sufficiency of that Refuge into which the believing sinner has fled: "The name of the Lord is a strong tower: the righteous runneth into it and is safe" (Prov. 18:10). That the pillars were made of "wood" was in harmony with the promise, "And a Man shall be as an hiding-place from the wind, and a covert from the tempest" (Isa. 32:2). That these pillars were sixty in number (5 x 12 or grace and perfect government), tell us it is the grace which reigns in righteousness by Christ Jesus that is our defense. This. like the sixty valiant men about Solomon’s litter, is a guard of honor around us, so that none can lay anything to our charge. That there was an interval of five cubits between each pillar, intimates that no matter which aspect of our salvation we contemplate, all is of grace alone. The spotless white hangings suspended from them, depicted the fitness of the Lord our Righteousness to be the One in whom His God and our God could meet with us.



4. Its Dimensions.



In contemplating this we must first consider the measurements of the linen hangings which surrounded the Court, and then the space enclosed by them. From v. 9 we learn that the linen hangings were a hundred cubits long on the south side, ditto on the north side (v. 11), fifty on the west side (v. 12), and thirty on the east side (vv. 14, 15)—the other twenty there being accounted for by the "gate," which differed from the curtains on either side of it, in that it was of "blue and purple and scarlet" (v. 16). Thus there was a total length of these white hangings of two hundred and eighty cubits. The factors of this total would be 7 x 4 x 10, which speak of perfection on earth, seen in human responsibility fully discharged.



It is striking to note that the length of the white hangings surrounding the Court was identical with the length of the curtains which were spread over the inner Tabernacle. "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 within. The fine twined linen hangings (of the Court) 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 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" (Mr. E. Dennett). Thus, the linen hangings of the Court being of equal length with the Curtains of the inner tabernacle tell us that Christ manifested on earth the same holiness as He had and does before God in heaven!



The linen hangings which formed the walls of the Court were divided by "pillars," which were erected at intervals of five cubits: note in vv. 9, 10 there were "twenty" pillars for the "hundred cubits" of linen on either length. The white linen spoke of righteousness, five is the number of grace; thus, these measurements pronounced that the grace of God to poor sinners is not bestowed at the expense of justice, but, as Romans 5:21 declares, "As sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord." Five is, again, the dominating number in the measurements of the enclosure: as 5:18 tells us, "the length of the court shall be an hundred cubits, and the breadth fifty everywhere, and the height five cubits." How small was the Court in comparison with the camp! Hebrews 13:13, read in the light of that whole Epistle, indicates that the "Camp" refers to the religious world, Christendom—the sphere of nominal Christian profession. The smallness of the Court in contrast from the vastness of the Camp (for how few was accommodation provided!) contains more than a hint of the fewness of those, from among the crowds of professing Christians, that really enter God’s presence! God’s "flock" is only a "LITTLE one" (Luke 12:32); only the "few" are in the Narrow Way (Matthew 7:14). Are you one of the favored "few"?



5. Its Sockets.



"And their sockets of brass" (v. 18). This detail needs no lengthy comment. The "sockets" formed the foundation for the pillars. The "brass" of which they were composed speaks of endurance, capacity to bear the action of fire: type of Christ suffering, but not being consumed by, the outpoured judgment of God upon the sinner’s Substitute. Thus, once more, are the saints reminded of that upon which all their blessings are based.



6. Its Hooks and Fillets.



"The hooks of the pillars and their fillets of silver" (v. 11). These "fillets" were connecting-rods from pillar to pillar, and the hooks would link the linen hangings to the fillets. They bring out a most important detail in our present type. As we pointed out in an earlier article, "silver" is the symbol of redemption, and it was through the redemption which is in Christ Jesus that Divine righteousness and Divine grace were united. There is an inseparable connection between Christ our Righteousness and Christ our Redeemer: these two must never be separated. Righteousness could never have been imputed to us unless the Lord Jesus had ransomed us by His blood. The worshipping Israelite would see that the boards of the Tabernacle owed their stability to the fact that the atonement-money had been paid, for they rested on silver sockets. He would also perceive that the fine linen curtains of the Court hung securely from silver chapiters and rings, made from the same ransom-money. Beautifully has this been commented upon by one writing of the blessedness of those who had entered the court:—"While outside, the wall shut off, now that he is inside, it shuts him in. Instead of being opposed by ‘righteousness,’ he is now surrounded by it. God is just, and as long as the sinner is rejecting Christ He must be against him; but once the latter has come to Him through Christ all is reversed; He is ‘just, and the Justifier of him which believeth in Jesus (Rom. 3:26). But how can this be? It can be in the way set forth in this fine linen wait; the linen ("righteousness") was not suspended to the brass ("judgment"), but was connected with it by means of silver rods that joined pillar to pillar. Thus, typically we have the truth as it is plainly stated in Romans 3:24, ‘Being justified freely by His grace, through the redemption that is in Christ Jesus’" (Mr. C. H. Bright).



Thus, the redeemed Israelite who entered the Court was shut in by walls of righteousness upheld by the tokens of redemption. This is the blessed portion of every sinner who has fled to Christ for refuge. Because Christ was made sin for him, he has been made "the righteousness of God in Him" (2 Cor. 5:21). "For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous" (Rom. 5:19). The Christian is vested with that which meets every requirement of God’s holiness. What cause, then, has each believing reader to join with the writer in saying, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness" (Isa. 61:10).



7. Its Gate.



"And for the gate 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" (v. 16). This "hanging" which formed the entrance to the Court is closely connected in thought with the Veil and the Gate of the Tabernacle. Each of them served as a door, hiding the interior from one approaching from the outside. All were made of the same materials, and the colors are mentioned in the same order; the dimensions of all were alike, each measuring one hundred square cubits. The same truth was embodied in each of these typical curtains: there could be no access to God of any kind—whether of comparatively distant worship, or of closer intimacy—except by Him who said "I am the Way." The Israelite who came to the brazen altar with his offering must pass through this gate of the Court; the priest who placed incense on the golden altar must enter by the door of the Tabernacle; the high priest who entered the Holy of Holies on the day of atonement must do so through the Veil, thus realizing the thrice repeated proof of the only way of access to God.



The antitypical teaching of the Gate is brought before us in John 10:9, where Christ says, "I am the Door, by Me if any man enter in he shall be saved." But as another has observed, "It is not thinking about the Door, or believing that He is the Door, but entering the Door, that saves. Many need help right on this point. There are (figuratively speaking) crowds of semi-believers around the Gate. They believe it is the Gate, and the only one, but they do not take the step. They are always saying, ‘Let me hide myself in Thee,’ instead of hiding, in Him once for all. Oh! why not dare to trust Him now, at once and forever? You say that you do not feel that He accepts you . . . How can you, as long as you remain outside? Jesus makes no promise to the one who does not enter, but to the one who does. Enter in, and then, feeling or not, you may know that you are saved, because He says so. The Altar was inside the Gate, not outsider How, then, can you know that you are saved until you enter? Come, just as you are, in all your sinfulness, with no feeling, with no consciousness of any ‘marks of grace,’ and as a sinner believe in the sinner’s Savior."



To be continued ...

"Doc Notes" on Exodus- The Brazen Altar (part 45)

Gentle Readers,

In Exodus 25 and 26 we have had before us the vessels that occupied and the materials which composed the Holy of Holies and the Holy Place. Here in chapter 27, we are conducted to the Outer Court. But there is one notable omission: the golden or incense altar, which stood in the Holy Place, has not been mentioned, nor is it referred to till the thirtieth chapter is reached. The reason for this we shall, D.V., endeavor to indicate when we come to that chapter. Suffice it now to say that the golden altar "is not spoken of until there is a priest to burn incense thereon, for Jehovah showed Moses the patterns of things in the heavens according to the order in which these things are apprehended by faith" (C.H.M.).




The Brazen-altar, which we are now to contemplate, was the biggest of the Tabernacle’s seven pieces of furniture. It was almost large enough to hold all the other vessels. Its size indicated its importance. It was placed "before the door" (Ex. 40:6), just inside the Outer Court (40:33), and would thus be the first object to meet the eye of the worshipper as he entered the Tent of the congregation. It is designated "the brazen altar" (38:30), to distinguish it from the golden altar. It was also called "the altar of burnt offering" (30:28).



The Brazen-altar was the basis of the Levitical system. To it the sinner came with his Divinely-appointed victim. There was a fire continually burning upon it (Lev. 6:13), and the daily sacrifice was renewed each morning. There it stood: ever smoking, ever blood-stained, ever open to any guilty Hebrew that might wish to approach it. The sinner, having forfeited his life by sin, another life—an innocent one—must be given in his stead. When the Israelite brought his offering, before killing it he laid his hand on the animal’s head, thus becoming identified with it, and thereby the acceptableness of the flawless victim passed to him, while his sin is transferred to it. So, too, this Altar stood in the path of the priests, as they went in to minister within the Holy Place. At this Altar the high priest officiated on the great day of atonement (Lev. 16). Seven things concerning it will now engage our attention:—



1. Its Position.



The Brazen-altar was not placed outside the Gate, but just within the Court (40:33): thus it would be the first object encountered as the Israelite entered the sacred precincts. Herein we may admire the accuracy of the type, and, too, discover in this detail a refutation of much which now passes for sound Gospel-preaching. The New Testament does not teach universal salvation, nor does it represent the sacrifice of Christ as offered for all mankind; rather was it designed for those who believe. The Old Testament types are in perfect accord with this. No lamb was provided for the Egyptians on that night when the angel of death smote the firstborn. On the day of atonement the high priest confessed over the head of the scapegoat only the sins of Israel (Lev. 16:21). So in our present type: the Altar was provided for none save the Chosen People. Had it been designed for the wilderness-tribes also, it had been placed outside the Tabernacle’s court; but it was not!



Within the Court, the Altar was placed facing the Door into the Tabernacle proper. It was there that Jehovah met with His people (Ex. 29:11; 33:9; Leviticus 15:14). As a matter of fact the Laver stood between the Altar and the Door, yet so vital is the connection of that which spoke of Divine judgment with that which gave entrance into the Divine presence, that in several scriptures nothing is said of the Laver coming in between the two (see 40:6, etc.). How forcibly this tells us of the intimate relation between sacrifice and access to God! The Tabernacle could not be entered till one had first passed the Altar. Blood-shedding is the basis of approach to God.



2. Its Materials.



"And thou shalt make an altar of shittim wood . . . and thou shalt overlay it with brass" (vv. 1, 2). Excepting the "taches" for the Curtains (26:11), and the "sockets" for the "pillars" of the Door (26:36), this is the first time we have had "brass" before us. in the former cases the "brass" would be invisible. Those who entered within the inner compartments would see nothing but a dazzling display of gold, and the lovely tints of the inner Curtains, and the Veil. But here in the Outer Court naught but brass met the eye. There is some doubt as to the precise nature of this metal. So far as we can now ascertain, the ancients had no knowledge of "brass" (which is a mixture of copper and zinc), the Romans being the first to use it. Therefore some students prefer to render the Hebrew word "copper," others think it may have been bronze that was used (a mixture of copper and tin). However, we shall continue speaking of it as "brass."



The symbolical import of "brass" in Scripture is as definitely defined as is that of gold and silver. As gold speaks of glory and silver of redemption, so brass signifies judgment. This may be gathered from the connections in which it is found. The serpent (reminder of the one who was responsible for the bringing in of the "curse") which Moses was ordered to make and affix to the pole, was made of brass (Num. 21:9). When Jehovah made known the sore judgments which would come upon Israel for their disobedience (see the whole of Deuteronomy 28), among other things He threatened, "and thy heaven that is above thy head shall be brass (v. 23). When describing the millennial blessedness of Israel, following their long alienation from God, the promise given is "for brass I will bring gold" (Isa. 60:17), i.e., judgment shall give place to glory. When Christ appears in judicial character. inspecting His churches, pronouncing sentence upon them, we read that "His feet (were) like unto fine brass as if they burned in a furnace" (Rev. 1:15).



Many are the references to "brass" in the Old Testament, but it is invariably found in an evil association. The first time that it is mentioned is in connection with the descendants of Cain (Gen. 4:22)! Samson was bound with "fetters of brass" (Judg. 16:21); so, too, was Zedekiah (2 Kings 5:27). Goliath’s helmet and armor were of "brass" (1 Sam. 17:5, 6). Saul’s armor was of the same material, but David disdained it (1 Sam. 17:38). In delivering His people from the prison-house in which sin had placed them. the Lord says, "He hath broken the gates of brass and cut the bars of iron in sunder" (Ps. 107:16). When remonstrating with His wayward and rebellious people, God said, "I know that thou art obstinate, and thy neck is an iron sinew, and thy brow brass" (Isa. 48:4).



"The acacia wood, of which it was made, need occupy us but briefly, as we have already learned its meaning. It speaks of the incorruptible, sinless humanity of our Lord, and therefore not subject to death. How fitting, then, that it should be connected with the constant witness of death—the altar. Our Lord need not die, therefore He could ‘lay down’ His life! On all others, judgment had a claim; none, therefore, could make atonement even for themselves, much less for others. We see then our Lord as ‘the Altar that sanctifieth the gift’ (Matthew 23:19). But how necessary was this humanity if there was to be an atonement. The very word for altar is connected with ‘slaughter’—the shedding of blood. Therefore the one who was to be the true altar must be capable of dying, and at the same time One upon whom death had no claim" (Mr. S. Ridout).



The wooden boards, overlaid with brass, tell us that the Altar points to the capability of the Sin-bearer to endure the judgment of God. The incarnate Son was no feeble Savior: "I have laid help upon One that is mighty" (Ps. 89:19) was Jehovah’s witness of old. The shittim wood spoke of the humanity of the Redeemer; the brass of which it was overlaid told of His power to "endure the Cross."



3. Its Meaning.



This is the easiest to interpret of all the holy vessels. Being the place where sacrifice was offered to God, it spoke, unmistakably, of the Cross of Christ. It pointed to the most solemn aspect of Calvary. The Lord Jesus was the Antitype of both the altar and its sacrifice, as also of the priests who there officiated. That which is distinct in our present type is what is set forth by the brass. This is the hardest of all metals, possessing a greater resistance to fire than gold or silver: in Deuteronomy 33:25 and in Jeremiah 1:18 "brass" is used as the symbol of ability to endure. Our Savior was the true Brazen-altar, possessed of that power of enduring, in its awful intensity, the fires of God’s holiness. He only could endure the Cross. He only could, stand, unconsumed, under the storm of Divine judgment. As the brass plates on the Altar protected it from the fervent heat and prevented it from being burnt up, so, Christ passed through the fires of God’s wrath without being consumed. He is mighty to save, because He was mighty to endure.



As we have shown above, "brass" in Scripture symbolizes judgment. Hence we see the solemn propriety of Moses being instructed to make "a serpent of brass" to place upon the pole. Many have wondered how it was possible for the Holy One of God to be represented by a "serpent"—surely that was the last of all objects suited to portray Him who is fairer than the children of men! But no mistake was made. As a fact, the "serpent" was the only similitude of all created things which could suitably picture that particular aspect of the Redeemer’s death which was there foreshadowed. The "serpent" was the reminder of the "curse" (Gen. 3), and in Galatians 3:13 we are expressly told that Christ was "made a curse" for His people. It was because that uplifted object, presented to the eyes of the bitten Israelites, pointed forward to the Lord Jesus as "made a curse," that it was designed in the form of a serpent. For the same reason, that serpent was made not of silver or gold, but of brass. As made a curse for us, the judgment of God descended upon Christ, and the sword of Divine justice smote Him (Zech. 13:7).



It was at the Brazen-altar that the holiness and righteousness of God were displayed: His hatred of sin, and His justice in punishing it. Have you ever considered the holiness of God, dear reader, and how that your sins have unfitted you to come before Him? When Isaiah, the best man in all Israel of his day, was brought into God’s presence, and saw the unsullied purity of His person, and beheld the seraphim (who had never come into contact with defilement of any kind) veil their faces with their wings and cry, "Holy, holy, holy is the Lord of hosts," there was wrung from his heart that word, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips" (Isa. 6:5). When he saw the holiness of God, the righteousness of His throne, the profound reverence of the heavenly intelligences, on the one hand; and on the other, his own sinfulness and the iniquities of the people among whom he lived; he saw also the awful distance there was between his soul and God, and he cried, "Woe is me!"



As another has pointed out, "In the preceding chapter Isaiah had pronounced six woes on six different classes in Israel; but when brought into the Lord’s presence, he pronounced the seventh upon himself. His neighbor’s sin troubled him no more, but his own did. These must be attended to at once; and, thank God, they were, but not by Isaiah. How could he put them away by the power of his hand? or wash them away by his tears? or have them removed by any efforts of his own? Ah, no; but thank God, if a sight of God and His throne, and a sight of his own unfitness for the presence of One so holy, led him to pass judgment upon himself and take his place in the dust, it also brought him low enough to see another thing, and that was the altar, and the provision of the altar. The live coal had done its work; the sacrifice had been consumed; and nothing remained but ‘the live coal’; this was applied to Isaiah’s lips, and the sweet and blessed assurance given, ‘thine iniquity is taken away, and thy sin is purged" (Isa. 6:7). The look of anguish passes from his face, and there comes instead the light of holy joy as he believes what is said to him" (Gospel Add. on the Tab., by A.H.).



Does the reader understand what is portrayed in Isaiah 6? The "altar" is Christ: the sacrifice consumed on it by the live coal speaks of His work on the cross for poor sinners. The "live coal" is a figure of God’s holiness consuming that which offends Him. When Christ was "made sin" (2 Cor. 5:21) for all who shall believe on Him, it pleased Jehovah to "bruise" Him, to "put Him to grief," to "make His soul an offering for sin" (Isa. 53). It was then that the "live coal" reached Him, and He exclaimed, "My heart is like wax; it is melted in the midst of My bowels" (Ps. 22:14). Yes, the coal had done its work, its "strange work" (Isa. 28:21); a sacrifice had been presented—all had gone up to God. And that "live coal" (figure of God’s holiness) lies now upon the Altar, waiting for the sinner to take the place Isaiah took, and pass judgment on himself, as he did; and the moment he does so his iniquity is taken away and his sin is purged.



The Brazen-altar, inside the Court, faced the door into the Tabernacle proper, and it was at this place Jehovah met with His people: "There will I meet with the children of Israel" (Ex. 29:42, 43). So the Cross is now the meeting-place between God and the sinner. "It is on the foundation of what was accomplished there that He can be just and the Justifier of everyone 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" (E. Dennett). Inexpressibly blessed are the words of Exodus 29:37, "everything that toucheth the altar shall be holy": so every sinner who, by faith, lays hold of Christ is cleansed—cf. Mark 5:27-29.



It is very striking to observe that of the different vessels in the Tabernacle the two "altars" alone are spoken of as being "most holy." The other pieces of furniture are called "holy," but the golden altar (30:10) once, and the brazen altar twice, is termed "most holy" (39:37; 40:10). The reason for this is not far to seek: it was at Calvary, pre-eminently, that the holiness of God was so signally and solemnly manifested. So holy is God that He would not spare His beloved Son (Rom. 8:32) when the sins of His people were laid upon Him.



Though the Altar had no "steps" up to it (Ex. 20:26), yet it is clear from Leviticus 9:22 that it stood on elevated ground, for there we read of Aaron ministering at the Altar, and then he "came down." Most probably the ground in the Outer Court was made to slope upwards, and on the top of this ascent stood the Altar. How this reminds us of the "lifted up" Savior upon that Hill called Golgotha!



4. Its Dimensions.



"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" (v. 1). The measurements here are very striking and blessed. Five, as we have shown before, is the number that tells of grace, and this was stamped both on the length and breadth of the Altar. Nowhere was the wondrous grace of God to poor sinners so clearly displayed as it was at the Cross. What could we possibly do which would call for such a costly Sacrifice on our behalf? A ransom so precious was utterly unmerited. It was provided by the pure benignity of God. Nor was it a sudden impulse on the part of the Father to bestow favors on those who had no claims on Him. As we are told in 1 Peter 1:20, the Lamb was "foreordained before the foundation of the world." So in 2 Timothy 1:9 we read, "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began." Here then is the length: grace appointed the antitypical Altar long ere time began. The breadth is also measured by grace. "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9:15) expressed this truth. Its height—three cubits—speaks of manifestation. At the Cross, God, man, sin, Satan, holiness, righteousness, grace and love were exhibited as nowhere else.



"The altar shall be foursquare." Thus it faced each point of the compass, telling of the world-wide aspect and application of the Cross. Christ’s death was not only for the Israelitish nation, but also for the children of God "scattered abroad" (John 11:51, 52). He is a propitiation for the sins of "the whole world" (1 John 2:2), which does not mean all mankind, but that it was not restricted to Israel, but was also designed for favored sinners among the Gentiles too.



5. Its Horns.



"And thou shalt make the horns of it upon the four corners thereof, his horns shall he of the same" (v. 2). These horns were for the binding of the sacrifice to the Altar: see Psalm 118:27. In Scripture the "horn" is the symbol of power or strength (see Habakkuk 3:4). Typically, the "horns" on the Altar pointed to the unfaltering purpose of the Savior, and the strength of His love. It was not the nails which held Him to the Cross. Christ was bound to the Altar by the constraint of His devotedness to the Father (John 10:19; Philippians 2:9). While on the Cross, His enemies challenged Him to come down; His refusal to do so evidenced the cords which bound Him to its "horns."



6. Its Utensils.



"And thou shalt make his pans to receive his ashes, and his shovels, and his basins, and his fleshhooks, and his fire-pans: all the vessels thereof thou shalt make of brass" (v. 3). The "pans" were used in receiving the ashes of offering and removing them to their appointed place (Lev. 6:10, 11). The "ashes" testified to the thoroughness of the fire’s work in having wholly consumed the offering. They also witnessed to the acceptance of the sacrifice on behalf of the offerer, and so they were to him a token that his sins were gone. The words of Christ from the Cross express the fulfillment of this detail of our type: "It is finished" announced that the Sacrifice had been offered, accepted, and gone up to God as a sweet savor.



The "shovels" were no doubt employed about the fire, collecting the dead embers. The "basins" were receptacles for the blood, in order to convey it to each place of sprinkling. The "fleshhooks" would be for arranging the different parts of the sacrifice on the fire of the Altar. The "firepans" are identical with the "censers,’ which formed the necessary link between the two Altars (Lev. 16:12, 13). "The utensils speak of all that was necessary in order that the offerings might be presented and dealt with in a suitable manner. We can understand in the case of Christ how perfect it all was: it was ‘by the eternal Spirit’ that He ‘offered Himself without spot to God.’ Every detail connected with the offering up of Christ has been provided and arranged and carried out according to God’s mind and glory. The Scriptures have been fulfilled in every detail" (C. A. Coates). Each utensil had its own distinctive typical significance, which becomes apparent through prayer, meditation, and comparing scripture with scripture. That all were made of "brass" emphasizes, again, the prominent and dominant truth associated with this Altar—the unsparing judgment of God upon the believing sinner’s Substitute.



"And thou shalt make for it a grate of network of brass; and upon the net thou shalt make four brazen 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" (vv. 4,5). The Brazen-altar was hollow within, and in its midst was fixed a "grate" on which the fire was built and where the severed parts of the offering were laid. This brings before us the most solemn aspect of all in this type. It tells of the inward sufferings of the Savior as He endured the wrath of God.



"Our Lord did not bear the fire of Divine judgment in any external, superficial way. It is but a feeble and a partial view of those sufferings which would enlarge upon the persecution of ungodly men, or even the malice of Satan who urged them on. These might explain the bodily anguish to which our holy Lord permitted Himself to be subjected, but the fire of Divine holiness, the heart-searching judgment against sin, went down into the utmost center of His being. Reverently may we tread upon such holy ground. Sin is not an external thing, though it mars the outward man. Its source is in the heart, the center of man’s being; and therefore in the sinless Substitute the flame searched down into His holy soul. Atoning suffering, like the sin of man, was in the heart. The piercing of the nails, the crown of thorns, the jeers of the people, the spear-thrusts, did not set forth the deep essence of His sufferings. God only, who searcheth the heart, knew what it meant. The Son, who bore the judgment, knows the intensity of that fire which burned down into His soul when made an offering for sin" (Mr. Ridout). In wondrous accord with this fire being within the altar, is the fact that its grate was "even in the midst" (v. 5). The Savior suffered on the Cross for six hours, and they, too, were divided in the midst: the first three He suffered at the hands of men; the last three (when darkness overspread the earth) He suffered at the hands of God!



7. Its Covering.



The details recorded in Exodus 27:6, 7 show us that provision was made for its carrying about when Israel were on the march. In Numbers 4:13, 14 we are told how it was then covered: "And they shall take away the ashes from the altar, and spread a purple cloth thereon... and they shall spread upon it a covering of badgers’ skins." This was the only piece of the Tabernacle’s furniture which was wrapped in purple—the royal color. Was not this to denote how closely connected were Christ’s "sufferings" with the "glory which was to follow"? (Luke 21:26; 1 Peter 1:1). Over the purple cloth was spread the badgers’ skins; once more telling us of the world’s incapacity to discern the preciousness and the value of the Death Divine. The repentant thief discerned the royal purple over the Altar—the Cross—as his words "Lord, remember me. when Thou comest into Thy kingdom" clearly denote. His wicked and scoffing companion saw naught but the rough badgers’ skins!



Let us summarize. The Brazen-altar was the place where sin was judged and its wages paid. If the Veil told of separation because of sin, the Altar says, death is the consequences of sin. But the Altar also speaks of sin remitted. Nature knows nothing of this: break her laws, and you must suffer the consequences; repent, but she knows no mercy and shows no pity. Science is equally powerless: it endeavors to relieve the effects entailed, but has no remedy for the disease itself. Divine revelation alone makes known an adequate provision—the Cross of Christ. There the uncompromising judgment of God dealt with sin; not by punishing the sinner, but by smiting the sinner’s Substitute—"Who His own self bear our sins in His own body on the tree, that we (believers), being (legally) dead to sin, should live unto righteousness, by whose stripes we are healed" (1 Pet. 2:24). Thanks be unto God for His unspeakable Gift.

To be continued ...



Doc Notes (Part 44 In Exodus) The door of the Tabernacle



Dear Gentle Reader,

One important principle which must be observed if the Word of God is to be intelligently studied, is noting carefully the order in which truth is there presented to us. God is a God of order, and infallible wisdom marks all His handiwork; yet His order is often different from ours. In the Scriptures the Holy Spirit frequently ignores the sequence of events and places side by side things which did not immediately follow each other in time. The books of the Bible are not always placed in their historical order: Job takes us back to a period long before the Israelites settled in Canaan. The Psalms and the Proverbs were written centuries before the events described in Nehemiah and Esther. So it is with many of the smaller details in the different books. Take the following as examples. The opening of the graves and the coming forth of many of the saints is mentioned right after the Savior’s death and rending of the Temple’s veil (Matthew 27:51-52), yet, as a matter of fact, these occurred after the resurrection of Christ. So in Luke 23.45 the rending of the veil is recorded before the Lord committed His spirit into the hands of the Father.




The arrangement followed by the Holy Spirit varied according to His several designs. Sometimes the chronological order is departed from for a dispensational reason: sometimes details are arranged so as to present a climax: sometimes the order is a moral one: at others, things are placed in juxtaposition to show the relation between cause and effect. Notably is that the case in Matthew 27:51-53: the opening of the graves there attested the efficacy of the Savior’s death and shows it is the ground of the saints’ walk in newness of life. Sometimes the design of the Spirit is to point a contrast: such is the case in Luke 23:45. There He has linked together the three hours of darkness and the rending of the Veil: in the former we have Christ shut out from God, in the latter the way is now opened for us into the presence of Him who is Light!



The student of Scripture loses much when he fails to diligently bear in mind this principle. Strikingly is it exemplified in connection with the Tabernacle. It is not always easy to discern the Divine plan, and much prayerful meditation is required to discover the perfections of every detail. That which we are now to contemplate is the Entrance into the Tabernacle, and what we would here particularly take notice of is that this "Door" is mentioned immediately after the description of the Veil. Doubtless there is more than one reason for this; but that which is almost apparent on the surface is that the one points a striking contrast from the other, and the details connected with each bear this out. The Veil had "cherubim" embroidered upon it. the Door had not: the Veil was suspended from four pillars, the hanging for the Door from five: the former had no "chapiters," the latter had; the sockets of the former were made of silver, the latter were of brass. But the outstanding difference between them was this: the Veil was to shut out, whereas the Door was to give admittance: the Veil barred the way into the Holiest, the "hanging" was for the constant entrance of the priests into the Holy Place. Let us now consider: —



1. Its Location.



The Door into God’s dwelling-place was no narrow one, but stretched right across the whole of its length, and was ten cubits (fifteen feet) in height. Some of the commentators are in error here through confounding the Door of the Tabernacle (26:36) with the Gate of the Court (27:16). It is important that the student should clearly distinguish between them, for they typically set forth two entirely different lines of truth.



The Door into the Tabernacle spanned the whole of the eastern side. Most significant and most fitting was this, for the east is the quarter of the sun-rising. It is in the east that we discover the evidences of the ending of night and the dawning of another day. Thus a further contrast is here presented. In Genesis 3:24 we read that the Lord God "drove out the man, and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life." There, through his sin, man was in the darkness, and in consequence, banished from that place where God had communed with him; and at the east was stationed a flaming barrier. But here, where sin had been typically put away, the priestly family walking in the light, found a door on the eastern side of the Tabernacle which admitted them into Jehovah’s dwelling-place!



2. Its Material.



"And thou shall make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework" (v. 36). The fabric of this hanging for the Door was of the same goods and of the same fine quality that composed the Curtains and the Veil. Fine twined linen formed its basis. It was only as the Son of God became incarnate that the true dwelling-place for Deity on earth was provided. But, as shown in the last article, the Incarnation, though bringing God down to men, did not of itself give men access to God—for that the Veil must be rent, death must come in. Here, too, in the entrance to the Tabernacle, we are shown that it is only through the Man Christ Jesus that God could be approached unto.



There is one added word here in connection with the fine twined linen which claims our notice: it was "wrought with needlework." This was not said in connection with the Curtains or Veil, and is only mentioned elsewhere in the description of the Gate in the outer Court (v. 27:16) and the Girdle of the high priest (v. 28:39). We may add that the Hebrew word here for "needlework" is, in Exodus 35:35, rendered "the work of the embroiderer," in 1 Chronicles 29:2 and Ezekiel 17:3, "divers colors," and in Psalm 139:15 "curiously wrought." Combining these slightly varied meanings, the term would denote minutely variegated. Thus, it appears, that the Holy Spirit here intimates that attention should be fixed upon the manner in which the different colors were wrought into and interwoven with the fine linen.



3. Its Colors.



The "blue" points to Christ as the Heavenly One, the Son of God; the "scarlet" refers to Him as the Son of man—suffering in the past, glorified on earth in a coming day. The "purple" speaks, distinctively, of the kingship of Christ, but also points to the wonderful union between His Deity and His humanity. The mention of the "blue, and purple, and scarlet," is repeated no less than twenty-four times in connection with the Tabernacle’s accessories and priesthood, yet never once is the order varied. This suggests an important truth and lesson in connection with their arrangement. So beautifully has this been brought out by another in a book long-since out of print, we transcribe freely from its most helpful interpretation:—



"If we are to place the blue and the scarlet side by side, without the intervention of some other color, the eye would be offended with the violent contrast; for, though each is beautiful in itself, and suitable to its own sphere, yet there is such a distinction, we might almost say opposition, in their hues, as to render them inharmonious if seen in immediate contact. The purple interposing remedies this unpleasing effect: the eye passes with ease from the blue to the scarlet, and vice versa, by the aid of this blended color, the purple. The blue gradually shades off into its opposite, the scarlet; and the gorgeousness of the latter is softened by imperceptible degrees into the blue. The purple is a new color formed by mingling the two: it owes its peculiar beauty alike to both; and were the due proportion of either absent, its especial character would be lost.



"The scarlet and the blue are never placed in juxtaposition throughout the fabrics of the Tabernacle. Does not this intimate a truth of an important character? Would the Spirit of God have so constantly adhered to this arrangement had there not been some significant reason for it? Are we not hereby taught a very precious fact respecting the Lord Jesus? He is God and Man; and we can trace in the Gospels all the fullness of the Godhead, as well as the dignity and sympathy of the perfect Man. But besides this, in His thoughts, feelings, ways, words, and actions, there is an invariable blending of the two . . . In contemplating Christ it is well to remember that the first syllable of His name, as given in Isaiah 9:6 is ‘Wonderful’: and part of this marvel is, that in Him are combined the deep thoughts and counsels of God, with the feelings and affections of man.



"Three instances are recorded in the Gospels of the dead being raised to life by Christ: Jairus’s daughter, the widow of Nain’s son, and Lazarus of Bethany. Together they afford us a complete display of His mighty power: for, in the first case, death had only just seized its victim; in the second, the sorrowing mother was on her way to commit the body of her only son to the grave; in the third, the corpse had already been deposited sometime, and had become corrupt in the tomb. In each of these scenes the three colors may be traced. We can have no hesitation in recognizing the blue in the manifestation of the love of God, when. His blessed Son at the entreaty of the sorrowful father, went to the house to heal the dying child. On the way, the message came, ‘Thy daughter is dead, why troublest thou the Master any further?’ Little did they, who spoke these words, understand who the Master was: or the depths of trouble in which He would be overwhelmed, in order that the dead might live. They knew not that God was present with them, manifest in the flesh: but He at once stilled the fear of the damsel’s father; thus doing what none but God could do—commanding peace into his bosom in the very presence of death! Again, the voice of the Mighty God sounds forth to hush the boisterous grief of those who have no hope, saying, ‘Weep not: the damsel is not dead, but sleepeth’. But they perceived not who it was that thus spoke. Death was to them a familiar sight; they knew its palor; but they laughed Christ to scorn; ought not the believer to exactly reverse this? In the presence of the Lord, he may well laugh death to scorn. Lastly; were not the power and the grace of the One from Heaven now known, when He spake those words—‘Damsel, I say unto thee, arise’!



"Let us now turn to the scarlet in this beautiful picture. Who but the Son of man would have pursued the path of kindness and sympathy, notwithstanding the rude scoffs with which His ready love was met? and who but One that knew what hunger and exhaustion were, would have added to this mighty miracle the command, ‘Give her something to eat’? And does not this also exhibit to us the purple? With sympathy and love for the child, deeper than the mother’s, and yet presented in the scene as one who was Lord in it and above it; He can call the dead to life and at the same moment enter into the minutest want of the little maid. The mere human beings who were present, even the very parents, were so over-powered with what they had witnessed, and with the joy of receiving the dead one back to life, that their human sympathies failed. None but God could thus have abolished death; and none but He who was God and Man, could have so combined power, majesty, grace, sympathy and tenderest care!



"The next instance, already alluded to, depicts in few but full sentences, the same lovely colors. Unsolicited, the Son of God went to the city where He knew the stroke of death had fallen, and had inflicted another wound upon another heart already stricken with grief. He timed His visit so as to meet, at the gate, the mournful procession, bearing to the grave the only son of a widowed mother. If any hope of God’s intervention had at one time cheered her, whilst she watched her dying child, all such hope must now have fled. A little interval only remained and the earth would close over her lost son. But attracted by the very extremity of the case, He, who declared the Father (John 1:18), drew nigh. With the authority of God, He touched the bier, and arrested the bearers in their progress to the tomb. Struck by a sudden consciousness that they were in the presence of One who had a right to stop them on their way, they stood still. They did not, like the attendants on the dead in former case, laugh Him to scorn; and, therefore, they had the blessing of witnessing His mighty act. He commanded the young man to arise from the bier, as He ordered the child to rise from her bed; and in like manner, He was obeyed: ‘He that was dead sat up, and began to speak.’ Here, then, the heavenly color was evident, so that even they that looked on said, ‘God hath visited His people’. But the heart of Christ was occupied with the mother as well as the child. As the voice of the risen youth reached His ear, He knew how the widow felt, as she heard it. Himself undisturbed by the exercise of His life-giving power, yet fully occupied in sympathy and grace with the yearning of the mother to embrace her son, and thus to assure herself of the reality, which even the evidence of her eyes and ears could scarcely credit, He gave completeness to the scene by delivering him to his mother. Here was the perfection of human sensibility, such as no man could have exhibited in such circumstances, unless that man were also God.



"But perhaps the most complete manifestation of ‘the Word made flesh,’ is to be found in John 11, if we except, as we always must do, the Cross, where all was marvelously concentrated. It seemed to the sisters as if the Lord had strangely disregarded their urgent message: for He still abode at a distance, and allowed not only death to bereave them of their brother, but the grave to close upon his remains, His very reply to their announcement (‘Lord, he whom Thou lovest, is sick’) contained in it a paradox which they were unable to comprehend, and which the subsequent circumstances apparently falsified; for, His answer was ‘This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.’ And yet He tarried till death had, for four days, retained its victim. Thus, love and truth in Him who is Love, and who is the Truth, for a while appeared to have failed; but in reality the glory of God was the more to shine forth in His Beloved.



"What mingled feelings occupied the heart of Christ, when, seeing the grief of Mary, and of those around, He groaned in the spirit, and was troubled! He grieved over their unbelief and ignorance or Himself; and yet He wept in sympathy with them, and sorrowed for the very sorrow which His presence might have prevented. Who could have shed tears in such circumstances but Christ? Had a mere man been gifted by God with the power to raise the dead, he would be so eager to exhibit that mighty power, and thereby still the mourners’ grief, that he would be unable to weep whilst on the way to the grave. He must be more than man who could display what man in perfection is. The tears of Jesus are precious, because they are those of true human feeling: but they are most precious because they flow from the heart of Him who is the Mighty God. And, when those tears plenteously fell from His eyes, all questions as to His love were at an end; and even the Jews exclaimed, ‘Behold, how He loved him!’



"As with authority He had touched the bier, so now He commanded that the stone should be removed. But Martha interposed her objection and though she owned Christ as Lord, and had heard from His lips the wondrous words, ‘I am the Resurrection and the Life,’ yet she believed not that there could be a remedy for one who had already seen corruption. It was then that Jesus reminded her of the message He had returned when they sent to inform Him of Lazarus’s sickness—that it should not be unto death, by answering, ‘Said I not unto thee, that, if thou wouldst believe, thou shalt see the glory of God? God’s glory was ever His object: and to accomplish that He had been content to bear the questioning of those near to Him. who could not understand why He had not at once come to their aid.



"The sepulcher was now laid open; and Jesus lifted up His eyes from that receptacle of death to the Heaven above, resting His spirit in the bosom of His Father, and audibly expressing His dependence on Him, before He cried with a voice of almighty power, ‘Lazarus, come forth’. What a wondrous blending was here of subjection and authority, of obedience and command, of ‘the open ear,’ and of the great ‘I am’! The dead, hearing the voice of the Son of God, came forth. The corrupt corpse stepped out in life. What a moment of astonishment and delight must that have been to the sisters, as well as to their brother! But here again the Lord alone entered into the minutest details of this astonishing act of power. He saw, or rather felt (for He loved Lazarus), that His friend was still encumbered with the relics of the grave; and he left it not till others awoke from their surprises, to perceive the clothes that bound and troubled the risen one, but gave another command, ‘Loose him, and let him go.’" (Mr. G. Soltau.)



4. Its Meaning.



The "hanging for the door" shut off the court of the Tabernacle from the holy place, yet also formed the entrance to it. It was that which gave the priests access to accomplish their service within. It spoke, then, of the Christian’s worship and works being acceptable to God through the Lord Jesus Christ. Apart from the Mediator even the saints can offer nothing which the great and holy God will receive. We give thanks unto the Father "in the name of our Lord Jesus Christ" (Eph. 5:20). It is "by Him" we are to continually offer to God a sacrifice of praise (Heb. 13:15). Our spiritual sacrifices are acceptable to God only "by Jesus Christ" (1 Pet. 2:12). In our ministry, God is to be glorified in all things, "through Jesus Christ" (1 Pet. 4:11). It is striking to note that the "cherubim" are absent from the Door-hanging. They view the Son of man in His judicial character. Whereas, in the "hanging" He is presented in grace to those that were without, as the Way into the privileges of priests.



5. Its Pillars.



"And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold" (v. 37). The number of the "pillars" confirms what has just been said above respecting the significant omission of the "cherubim" from the "hanging": for five is the number of grace. These pillars served to support the "hanging" and also to display its beautiful colors. Their materials intimate that it is the God-man, in wondrous grace through whom entrance is given into the sphere of priestly privileges. And where is it, in Scripture, that we have these distinctively set forth? Not in the Prophets, nor in the Gospels, but in the N.T. Epistles. And is it not something more than a curious coincidence that the Epistle-writers were just five in number? Just as the Veil was stretched between four pillars, corresponding to the four Gospels; so the Entrance-curtain into the place of worship hung between five pillars, anticipating the ministry of Paul and Peter, James, John and Jude—note how this very term "pillars" is expressly applied to them in Galatians 2:9!



6. Its Chapiters. (crowns)



"And the five pillars of it with their hooks: and he overlaid their chapiters and their fillets with gold" (36:38). This was in striking contrast from the "pillars" which supported the Veil, for they had none—foreshadowing Christ as the One "cut off" in the midst of His days. But here, as giving access to the antitypical priestly family into the place of worship and service, Christ is pointed to as the One who is "crowned with glory and honor"! And this is the very viewpoint taken in all the Epistles: their writers proceed on the basis of Christ being at the right hand of God!



7. Its Sockets.



"And thou shalt cast five sockets of brass for them" (v. 37). These formed the foundation for the "pillars" and speak therefore, of redemption. "Brass," when used symbolically, always prefigured the capability of the Savior to "endure the cross." Thus is the worshipper reminded once more, that Christ is the Door by reason of His sufferings in death. May the Spirit of God ever keep before us the tremendous price which was paid to enable the redeemed to come before God with sacrifices of praise and thanksgiving.

To be continued . . . .