"Doc Notes" (parts 39 & 40) The Lampstand & ceiling

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 Gentle Readers,

 We will consider two features today for those who have no interest in the furnishings of the temple and would like to move on to other things.  The particular piece of the Tabernacle’s furniture which is now to engage our attention, is, in our English Bibles termed the "Candlestick," but we believe that this is a very faulty rendition of the Hebrew word. Why term it a "Candlestick" when no candles were burned thereon? It strikes the writer that such a translation is a relic of Romish perversion. "M’nourah" means "lightbearer" or "lampstand," and thus we shall refer to it throughout this article. The fact that it had "seven lamps" (Ex. 25:25, 37) and that these were fed with "oil" (Lev. 24:2, 4) is more than sufficient to warrant this correction.

The Lampstand was in the Holy Place. This was the chamber entered by none save the priestly family, and was the place where these favored servants of Jehovah ministered before Him. It was therefore the place of communion. In keeping with this, each of the three vessels that stood therein spoke of fellowship. The Table, with its twelve loaves, pointed to Christ as the Substance of our fellowship, the One on whom we feed. The Lampstand foreshadowed Christ as the power for fellowship, as supplying the light necessary to it. The Incense-altar, prefigured Christ as maintaining our fellowship, by His intercession securing our continued acceptance before the Father.

The fact that the Lampstand stood within the Holy Place at once shows us that it is not Christ as "the Light of the world" which is typified. It is strange that some of the commentators have erred here. The words of Christ on this point were clear enough: "As long as I am in the world, I am the Light of the world" (John 9:5)—then only was He manifested here as such. So again in John 12:35, 36 He said to the people, "Yet a little while is the Light with you . . . while ye have light, believe in the light, that ye may be the children of light." But they loved darkness rather than light. The world rejected the Light, and so far as they were concerned extinguished it. Since He was put to death by wicked hands, the world has never again gazed on the Light. He is now hidden from their eyes.

But He who was put to death by the world, rose again, and then ascended on High. It is there in the Holy Place, in God’s presence, the Light now dwells. And while there—O marvelous privilege—the saints have access to Him. For them the veil is rent, and thus the Holy Place and the Holy of Holies are no longer two separate compartments, but one; and, the substance of all that was shadowed forth by the sacred vessels in each is now the wondrous portion of those who, by grace, are "built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ" (1 Pet. 2:5).

Black shadows rest upon the world which has cast out the Light of Life: "the way of the wicked is as darkness" (Prov. 4:19). It is now night-time because the "Dayspring from on High" is absent. The Lampstand tells of the gracious provision which God has made for His own beloved people during the interval of darkness, before the Sun of righteousness shall rise once more and usher in for this earth that morning without clouds. The Lampstand is for the night season! Therefore the illuminating Lampstand speaks of Christ neither in the days of His first advent nor of the time of His second advent, but of the interval between, when those who have access into the true sanctuary walk in the light as He is in the light (1 John 1:7). Let us now consider: —

1. Its Composition.

"And thou shalt make a Lampstand of pure gold: of beaten work shall the lamp-stand be made" (v. 31). Unlike the ark and the table of shewbread, no wood entered into the composition of the Lamp-stand. It was of solid gold. But there is one word here which has been overlooked by almost all the commentators, and by losing sight of it their interpretations have quite missed the mark. The Lampstand, though made of pure gold, was "of beaten work," that is to say, the talent of gold from which it was made was wrought upon by the hammers of skilled workmen until it was shaped into a beautiful and symmetrical form. Only by Divinely-given wisdom could they evolve from a solid talent of gold this richly ornamented vessel with base, shaft and branches, in consistent proportions (Ex. 31:6).

What is before us now in our present type is the more noteworthy in that the Lampstand was the only vessel or portion of the Tabernacle which was made of "beaten work." It is in striking contrast from the "golden calf" which Aaron made, for that was cast in a mould (Ex. 32:4). What is idolatrous or according to man’s mind, can be quickly and easily cast into shape; but that which has most of all glorified God and secured the redemption of His people was wrought at great cost. Clearly, the "beaten gold" here speaks of a suffering Christ glorified, glorified as the reward of His perfect but painful Work.

That the "pure gold" speaks of the divine side of things is obvious, for the One that is here prefigured was none other than the God-man. It was His deity which sustained His humanity. Had Christ been merely a creature He had completely succumbed to the storm of Judgment which burst upon Him. It was His deity which enabled Him to suffer within the compass of a brief span what otherwise would have been the eternal portion of all His people. But after all, the primary thought in the "gold" is glory as Hebrews 9:5 teaches us, and the beaten gold plainly foreshadowed the glorification of Him who was beaten with many stripes on our behalf.

"Of a talent of pure gold shall he make it" (v. 39). This would be worth more than five thousand pounds, upwards of twenty-five thousand dollars. A "talent" was one hundred and twenty lbs., so that sufficient gold was provided to ensure the Lampstand being of a goodly size. Most probably it stood higher than the Table or the Incense-altar, for by its light the priests were enabled to attend to the one and minister at the other. Thus was foreshadowed not only the preciousness of the person of our Redeemer, but also His sufficiency to make manifest the perfections of the Godhead.

2. Its Construction.

The pattern of the Lampstand is described in Exodus 25:31-36. It consisted of one central stem, with three lateral branches springing from either side. Each branch was adorned with knops, flowers and bowls. The "knops" seem to have been buds, probably of the almond; the "bowls" were for holding the oil which fed the lights. Upon the end of each branch was the bowl or lamp. All was of one piece, beaten out by workmen endowed with divine skill.

The seven lamps while an intrinsic part of the Lampstand itself, may also be contemplated separately. This seems clear from the fact that in Numbers 8:2 we read, "When thou lightest the lamps, the seven lamps shall give light over against the Lampstand." The accuracy of the type here is most impressive. The sevenfold radiance of the Lampstand speaks of Christ as the "brightness of God’s glory" (Heb. 1:3). It tells of His perfections as the Light. It is worthy of note that when the white light is broken into its varied parts we have just seven colors, as seen in the rainbow. But it is equally clear that the seven "lamps" also symbolize the Holy Spirit in the plenitude of His power and perfections—the "seven Spirits which are before His throne" (Rev. 1:4). That the type appears to overlap at this point, or rather, has a double application, only shows its marvelous and minute accuracy, for in His ministry toward and in believers, the Spirit works as "the Spirit of Christ" (Rom. 8:9; 1 Peter 1:11).

The fact that the seven lamps were supported by the Lampstand foreshadowed the fact that the Spirit. given to us, has come from our glorified Redeemer. There are several scriptures which prove this. The Lord Jesus said to His apostles, "When the Comforter is come, whom I will send from the Father" (John 15:26). On the day of Pentecost, when explaining the outpouring of the Spirit’s gifts, Peter distinctly attributed them to the ascended Christ: "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Spirit He hath shed forth this, which ye now see and hear" (Acts 2:36). So also in Revelation 3:1 Christ is spoken of as "He that hath the seven Spirits of God."

3. Its Ornamentation.

"And six branches shall come out of the sides of it; three branches of the Lampstand out of the one side, and three branches of the Lampstand out of the other side: Three bowls made like unto almonds, a knop and a flower in one branch; and three bowls made like almonds in the other branch, a knop and a flower; so in the six branches that come out of the Lampstand" (vv. 32, 33). Mr. S. Ridout has offered an illuminating suggestion that the "knop" might portray the rounded unopened bud, so that the central stem and each of its branches would be ornamented with that which set forth the, three stages of the almond—the bud, the flower and the ripened fruit. He has also pointed out how that this suggestion receives confirmation in what is recorded of Aaron’s rod in Numbers 17: "Behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and blossomed blossoms and yielded almonds" (v. 8). Thus the three stages of life were also seen on the branches of the Lampstand—bud, flower, fruit.

The prominence of the "almond" on the Lampstand supplies an important key to its interpretation. It corresponds closely, though it is not exactly parallel in thought with what is foreshadowed in the "acacia (shittim) wood" in the other vessels. The "wood" speaks of the incorruptible humanity of Christ. The "almond" is the emblem of resurrection, here the resurrection of the Lord Jesus, which, of course, presupposes His incarnation. It is not so much the holiness of His humanity which is here foreshadowed, as it is the glory of the Risen One—the "almonds of gold"!

The "almond" is the first of all trees in Palestine to bud, manifesting the new life of spring as early as January. The Hebrew word for "almond" means "vigilant," and is used with this significance in Jeremiah 1:11, 12: "And I said, I see a rod of an almond tree. And Jehovah said unto me, Thou hast well seen; for I am watchful over My word to perform it." God has seen to it that His every promise has been vindicated and substantiated in a risen Christ. That the "almond" is the emblem of resurrection is further established in Numbers 17. The twelve rods, cut off from the trees on which they grew, were lifeless things. The budding of Aaron’s rod manifested a re-impartation of life—the work of God. Aaron’s rod not only exhibited the signs of life, but produced the full results of it, in bud and flower and fruit—and that of the "almond"! So, too, our Savior was, according to the flesh, "a rod out the stem of Jesse" (Isa. 11:1) and was "cut off" (Dan. 9:26) out of the land of the living. But on the third day He rose again from the dead. Mr. Ridout has strikingly pointed out that just as there was first the bud, then the flower, and then the almond fruit on Aaron’s rod, and on each branch of the Lampstand so was there a manifest gradation in the evidences of Christ’s resurrection!

"The stone rolled away, the empty tomb, the linen clothes lying in quiet order and the napkin lying by itself—no sign of a struggle, but the witness that the Prince of life had risen from His sleep of death; these may be called the ‘buds,’ the first signs of His resurrection. The angel who rolled away the stone and sat on it (Matthew 28:2), the ‘young man sitting on the right side’ of the tomb (Mark 16:5, 6), the ‘vision of angels’ seen by the women which came early to the sepulcher (Luke 24:23); the two angels in white sitting, the one at the head, the other at the feet, where the body of Jesus had lain (John 20:12)—these may be called the ‘flowers’—the more advanced witnesses of His resurrection. Lastly, His own personal manifestations to Mary Magdalene, to Peter, to the women, to the two disciples at Ermmaus, to the gathered disciples in the upper room, to them again when Thomas was present; again at the Sea of Tiberius, and at a mountain in Galilee—these and other ‘infallible proofs’ might be called the full almond fruit. The empty tomb might have been a precious boon to faith, and was enough for John (John 20:8); the testimony of the angels would have been stronger testimony; but the crown of all was to behold Him, to hear Him, to see Him eat, hear Him speak, this was indeed the full fruit."

4. Its Position.

As we have already seen, the Lamp-stand was one of the three pieces of furniture which were in the holy place. But there is a word in Exodus 40:24 which defined its location still more precisely, "And He put the lampstand in the tent of the congregation over against the table, on the side of the Tabernacle southward."

Like everything else in Scripture the points of the compass are referred to with a moral and spiritual significance. Briefly, we may say that the "west" is the quarter of prosperity and blessing: see Exodus 10:19; Deuteronomy 33:23; Joshua 8:12; Isaiah 59:19. The "east," the opposite quarter, tells of sharp distress and Divine judgment: see Genesis 3:24, 13:11, 41:6; Exodus 10:13, 14:21; Isaiah 46:11. The "north"—the Hebrew word means "obscure, dark"—is the direction from which evil comes: see Jeremiah 1:14, 4:6, etc. The sunny "south," the opposite quarter from the north, tells of warmth light, and blessing: see Job 37:17; Psalm 126:4; Luke 12:55; Deuteronomy 33:3; Acts 27:13. It is most significant then that the Lampstand was placed on the south side of the Tabernacle, the more so when we discover that the Hebrew word for "south" means "bright, radiant"!

5. Its Significance.

There are a number of details which enable us to fix the typical meaning of the Lampstand. First, the fact that it was made of beaten gold and was ornamented with almonds shows that it is the suffering Christ now risen and glorified which is here foreshadowed. Second, its being set in the Holy Place intimates that it is Christ hidden from the world, enjoyed only by the priestly family. Third, its seven lamps of oil tell of the sufficiency of the Spirit as Christ’s gift to His people. Fourth, the time when the Lampstand was used furnishes another sure key to its interpretation. It was for use in the Holy Place during the night: "Aaron and his sons shall order it from evening to morning before the Lord (Ex. 27:21). It thus typified the maintenance of light within the true Sanctuary during the time that our Lord was absent from the earth, that is, while the nation of Israel is no longer God’s witness here below.

That which was most prominent in connection with the Lampstand was its seven branches, supporting the lighted "lamps." These, as we have seen, foreshadowed the person and ministry of the Holy Spirit. It is this which brings out the distinctive aspect of our present type. It is the Spirit as the gift of Christ—the result: of His death and resurrection—the "beaten work" and the "almonds" to His people. It is the Spirit shining in their hearts to give them "the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). It is the Spirit within the Sanctuary, glorifying Christ, taking of the things of Christ and showing them to His people. It is the operations of the Spirit directed by the glorified Son of God. The several purposes which were served by the seven lighted lamps portray the leading aspects of the Spirit’s ministry to Christ’s people.

First, the lighted lamps revealed the beautiful workmanship of the Lampstand itself: "And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against the face of it" (v. 37) cf. Numbers 8:2. This tells us of the principal design of the Spirit’s ministry toward and in the saints. As the Savior promised, "He shall glorify Me: for He shall receive of Mine, and shall show it unto you" (John 16:14). This He does by revealing to us the perfections of Christ, by making Him real to us, by endearing Him to our hearts. It is only by the Spirit that we are enabled to behold and enjoy the excellencies of Him who is "fairer than the children of men." It is in His light alone that we "see light" (Ps. 36:9).

Second, the Lampstand was placed opposite the Table, so as to cast its light upon its contents: "And he put the Lamp-stand in the tent of the congregation over against the Table" (Ex. 40:24). The shewbread remained on the Table seven days, when it became the food of Aaron and his sons, who were bidden to "eat in the Holy Place" (Lev. 24:8, 9). There they refreshed themselves with that which had delighted the eye of God. Can we think of them sitting down and enjoying such a feast in darkness? Impossible. Light was a necessity: without it all would have been confusion and disorder. This teaches us that it is only by the ministry and power of the Spirit that Christians can perceive Christ as the Bread of God to sustain His people. It is only by the Spirit we are enabled to feed on Christ and draw from His fullness, that the new man may be nourished and strengthened.

Third, the Lampstand is mentioned in connection with the burning of incense on the Golden-altar: "And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense on it. And when Aaron lighteth the lamps at even, he shall burn incense upon it" (Ex. 30:7, 8). Apart from the light furnished by the Lamp-stand the priests could not have seen the golden altar and would have been unable to minister thereat. This altar speaks both of worship and supplication. Here too the aid of the Spirit is indispensable. Apart from Him we can neither praise nor petition Christ as we ought.

Fourth, the Lampstand is said to shed its light "before the Lord" (Ex. 40:25). The antitype of this is specially brought before us by the Spirit in the closing book of Scripture. There we see Christ vindicating the government of God. There the "seven lamps" which are "the seven Spirits of God" are expressly said to be "burning before the Throne" (Rev. 4:5), while in Revelation 5:6 they are seen in connection with the Lamb as He rises to administer judgment. The Lampstand shining "before the Lord" will find its accomplishment when Christ overthrows the foes of God and reigns till He hath put all enemies under His feet. This will be during the Millennium when Christ, in the fullness of the Spirit’s power, shall be manifested as the "Sun of righteousness" (Mal. 4:2).

There is a very remarkable Scripture in Isaiah 11 which gives us the final anti-typical fulfillment of the sevenfold radiance of the Lampstand. There we read, "there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the Spirit of the Lord shall rest upon Him: The Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord" (vv. 1, 2). There is here a sevenfold reference of the relation of the Holy Spirit to Christ during His Millennial reign, note verse 4. But observe carefully the arrangement here. Mark the absence of any "and" between "Him" and "the Spirit of wisdom," and so between the second and third and between the third and fourth mentionings of the Spirit. The order corresponds exactly with the construction of the seven—branched Lampstand "The Spirit of the Lord shall rest upon Him:" this is separated from the other six by the absence of a connecting "and" to what follows, reminding us of the one central stem. The next six references are arranged in three pairs (as the "ands" show), like the three pairs of branches growing out of the central stem!

6. Its Covering.

"And they shall take a cloth of blue, and cover the Lampstand of the light, and his lamps, and his tongs, etc., and they shall put it and all the vessels thereof within a covering of badgers’ skins" (Num. 4:9, 10). This point needs not to be developed at length as the typical significance of these coverings has been dealt with in previous articles. In the "cloth of blue" we have emphasized the Divine glory of Christ, and are reminded that only saints in priestly communion can recognize and enjoy the Light of life as the Holy One. As we see the "blue" folded and concealed in the "badgers’ skins we have a solemn portrayal of the fact that the ungodly are without any knowledge of the true Light: "The way of the wicked is as darkness" (Prov. 4:19).

7. Its History.

Only twice is the Lampstand referred to after the Pentateuch is passed, but in each case the connection is a most striking one. First, in 1 Samuel 3 the Spirit has informed us that Jehovah revealed Himself to young Samuel in the Temple or Tabernacle "ere the lamp of God went out" (v. 3), and a most solemn communication did He give him. The Lord announced that He would do a thing in Israel "at which both the ears of every one that heareth it shall tingle." This "thing" was the sore judgment which fell upon the degenerate sons of Eli. The prophetic and dispensational application of this is obvious. Ere the long Night of Israel’s unbelief is ended, God will bring upon them the Great Tribulation and judge them for their sins.

The second reference is in Daniel 5. Here again a night scene is presented to our view. Belshazzar, attended by his debauched courtiers and concubines, in the midst of a drunken revelry, gave orders that the "golden vessels" which had been taken from the Temple when his grandfather captured Jerusalem, should be brought in and drunk out of Heaven’s response was prompt: "In the same hour came forth fingers of a man’s hand and wrote over against the Lampstand upon the plaster of the wall" (v. 5). This time it was a message of woe pronounced upon the Babylonians, pointing forward to the end of the times of the Gentiles, when the vials of God’s wrath shall be poured out upon this Christ-rejecting world.

The appropriateness of these two messages of judgment being linked with the Lampstand is evident. God is light and in Him is no darkness at all (1 John 1:5). "God is light" means, He is ineffably holy, and therefore must punish sin: it brings before us the other side of the truth. Light exposes and burns as well as warms and illumines! For believers the Light is the Light of life; but for unbelievers it will yet blind and overwhelm: that is why the Judgment-seat in the great Assize is a "great white Throne. How thankful should every Christian reader be that we are "children of light." Christ is the Light to His people—Proverbs 4:18, 2 Corinthians 4:6; in His people—Ephesians 1: 18, 5:13, 14; through His people—Matthew 5:14-16.

Exodus 26:1-14

Gentle Reader,

Having described the contents of the inner chambers of the Tabernacle, excepting the Golden-altar which is mentioned later in another connection, the Holy Spirit now informs us of what comprised the roof of Jehovah’s dwelling-place. This consisted of a number of linen curtains, elaborately embroidered, and joined together; over these was a set of goats’ hair curtains; over these was a covering of rams’ skins dyed red, and on the outside of all was a covering of badgers’ skins. It is noteworthy that the curtained ceiling, which we are now to contemplate, is described before the boards, which formed the framework or sides of the holy structure. Man would naturally have begun with a description of the framework, then the roof, and then the furniture placed within the finished building. But here, as elsewhere, God’s thoughts and ways are the opposite of ours.

In this study we shall confine ourselves to the inner ceiling. This was composed of ten white curtains, richly ornamented, each twenty-eight cubits (forty-two feet) in length, and four cubits (six feet) in width. These were coupled together in fives, breadth to breadth, thus giving a total length of forty-two feet and a breadth of sixty feet, which would not only reach across the Tabernacle, which was fifteen feet in width, but would overlap its sides. The two sets of five white curtains were linked together by fifty loops of blue in each, which were fastened with fifty taches or clasps of gold, thus firmly uniting the whole together in one solid piece. There are seven things about these Curtains which we shall now consider:—

1. Their Material.

"Thou shalt make the Tabernacle of ten curtains of fine twined linen" (v. 1). It is striking to note that in 26:15 we read, "Thou shalt make boards for the Tabernacle": whereas the Curtains were themselves called "the Tabernacle." Thus what we have before us here is Christ incarnate providing a dwelling-place on earth for God. These spotless Curtains pointed to the person of the Lord Jesus Christ and exhibited the holiness of His nature. "The priests were on this account clothed with it (Ex. 28:39-43); and on the great day of atonement Aaron was dressed in this material (Lev. 16:4) that he might typify the absolute purity of the nature of the One of whom he was the shadow" (Mr. Ed. Dennett).

The Curtains were made of "fine linen"—not linen merely, but fine linen, linen of peculiar excellency. In Revelation 19:8 we have the Holy Spirit’s definition of the significance of this figure, for there the fine linen, "clean and white," is declared to be "the righteousness of the saints" (R.V.). Thus the leading thoughts are unsullied purity and manifested righteousness. This concept may be the more clearly grasped by noting the contrast presented in Isaiah 64:6, "But we are all as unclean, and all our righteousness are as filthy rags." This will be the confession of the Jews in a day to come, when they are convicted of their sins and made to mourn before their revealed Messiah. It is also the confession of God’s saints today. Viewed in ourselves, measured by the standard of Divine holiness, the best efforts of the Christian are comparable only to "filthy rags." The fine white linen, then, typified the manifested holiness and righteousness of Christ.

It is in the four Gospels which record the earthly life of our Lord, that the anti-typical Curtains are displayed. See Him as a Boy of twelve. He had been taken to Jerusalem. Joseph and Mary lost sight of Him for three days. Where did they find Him? In the Temple, and in reply to His mother’s question, He said, "Wist ye not that I must be about My Father’s business?" (Luke 2:49). His concern was to be occupied with the things of God. Pertinently has one asked, "Was there ever a child like that, to whom God was Father in such a way that He absorbed His soul?" Behold Him as He went down to Nazareth and was subject to His parents, owning the place of earthly responsibility and manifesting His perfection in this relationship. So, too, we read of Him, in those early days, "Jesus increased in wisdom and stature, and in favor with God and men." "There was the fabric of spotless linen being woven before the eye of God" (Mr. S. Ridout). Follow Him into the wilderness, where for forty days He was tempted of the devil: utterly vain were the efforts of Satan to foul His white robes. Thus may we trace Him all through the inspired record. He eats with publicans and sinners, yet is unsullied by the most polluting atmosphere. He lays His hand on the leper, but instead of contracting defilement, His fingers healed. He touches the bier, but instead of becoming ceremonially unclean, the dead is restored to life.

"Coming to His death, we see the spotless white shining in all its purity. The world puts Him between two thieves. "Ah," says Satan, "I will at least besmirch His whiteness; I will associate Him with malefactors and turn loose the rabble upon Him, railing and casting dust into the air. I will see what will become of His spotlessness! Yes, let us see what will become of His spotlessness. God only brings it out into clearer relief amidst the blackness of human and satanic wickedness. The very thief at His side is constrained to own His sinlessness (Luke 23:40, 41). The Centurion, too, who presided at the crucifixion, declared Him a righteous Man" (Mr. S. Ridout). The white Curtains, then, foreshadowed the sinless ways and righteous acts of the Holy One of God.

2. Their Colors.

"Of fine twined linen, and blue, and purple, and scarlet" (v. 1). These were used for embroidering the cherubim upon the white Curtains. Each of the colors brings out a separate perfection in the Person of our blessed Redeemer, and was manifested by Him as He passed through this world of sin. "Blue" is the celestial color—"as it were the body of heaven in its clearness" (Ex. 24:11). The "blue" upon the white background tells us that He who came down into fathomless depths of humiliation was "the Lord from heaven" (1 Cor. 15:47).

It is most blessed to go through the Gospels with the object of looking for the "blue" as it was revealed in connection with the second Man. First, we see it at His birth. How carefully God saw to it that testimony should be borne to the heavenly source of that One who then lay in the manger. The angels were sent to announce Him as "Christ the Lord" (Luke 2:11). Later, the wise men from the east came and worshipped the young Child—how beautifully this manifested the "blue"! Those who heard Him asking and answering the questions of the doctors in the Temple, when twelve years of age, were "astonished at His understanding" (Luke 2:47)—here again we may perceive the heavenly color. In His words to Nicodemus He spoke of Himself as "The Son of man which is in heaven" (John 3:13)—as one has said "the One whose whole life here breathed the air of heaven." "Though He was ‘very man,’ yet He ever walked in the uninterrupted consciousness of His proper dignity, as a heavenly Stranger. He never once forgot whence He had come, where He was, or whither He was going. The spring of all His joys was on High. Earth could neither make Him richer nor poorer. He found this world to be ‘a dry and thirsty land, where no water is,’ and hence His spirit could only find its refreshment above" (C.H.M.).

"Purple" is emblematic of royalty. This is established by a reference to John 19. When the Roman soldiers expressed their scorn for Israel’s Ruler by going through the form of a mock coronation, they placed upon His brow a crown of thorns, and then "put on Him a purple robe" (v. 2). It is in Matthew’s Gospel that this second color comes out most conspicuously. First, the "purple" is seen in the record of the royal genealogy of the Son of David. Next we behold it in the question of the magi, "Where is He that is born King of the Jews?" (Matthew 2:2). Then we see it in the proclamation of His forerunner, "The kingdom of heaven is at hand" (3:2)—"at hand," because the King Himself was in their midst. The royal "purple" is plainly evident in the "Sermon’" recorded in chapters 5, 6, 7, prefaced by the statement, "He went up into a mountain, and when He was seated... He said" etc.—symbolically, it was the King taking His place upon His throne, enunciating the laws of His kingdom. Still more vividly did the "purple" shine when He made His triumphal entry into Jerusalem (21:1-11). Over His cross was placed the royal banner, "This is Jesus, the King of the Jews" (27:37).

"Scarlet" is a color which is used in Scripture with a variety of emblematic significations. From these we select two which seem to bear most closely upon our present type. First, "scarlet," the color of blood, vividly suggests the sufferings of Christ. This is borne out by the fact that the complete Hebrew word for "scarlet" is "tolaath shani," meaning scarlet-worm. Mr. Ridout has pointed out, "It is the ‘cocus cacti,’ the cochineal, from which the scarlet dye is obtained. In the 22nd Psalm our holy Lord, in the midst of His anguish as a sin-offering on the cross, says ‘I am a worm and no man’ (v. 6). This is the word which is used in connection with scarlet. Thus our Lord, ‘who knew no sin,’ was ‘made sin’ for us (2 Cor. 5:21), taking the place which we deserved. He took the place of being a worm, went down into death, crushed under the wrath and judgment of God, His precious blood shed to put away our scarlet sins."

Thus the "scarlet" speaks first of the sufferings of Christ. Side by side with His purity, His heavenly character, and His royal majesty, the Gospel records bring before us the afflictions of the Savior. We may discern the "scarlet" in the manger-cradle. This color was also evidenced when Satan assailed Him, for "He suffered, being tempted (Heb. 2:18). He "sighed deeply in His spirit" (Mark 8:12), "groaning in Himself" (John 11:38), "weeping over Jerusalem" (Luke 19:41) are further examples. How tragically the "scarlet" may be seen in Gethsemane, when "His sweat was as it were great drops of blood falling down to the ground" (Luke 22:44)!

But "scarlet" is also the emblem of glory. The woman seated upon the scarlet-colored beast in Revelation 17 symbolizes that satanic system which, under Antichrist, will yet ape the millennial glory of Christ. By His sufferings the Savior has won the place of highest honor and glory. In the coming Age, this world will be the scene of His splendor. The scarlet mantle will then be upon Him whose right it is. It is striking that in the 22nd Psalm—the first part of which describes the Savior’s sufferings—its closing verses depict His royal authority and coming glory: "All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before Thee," etc. (v. 27). A bright glimpse of the "scarlet" was afforded to the sight of the favored apostles upon the Mount of Transfiguration.

3. Its Ornamentation.

"With cherubim of cunning work shalt thou make them" (v. 1). The pure white linen was the material on which the various colors were displayed and with which were embroidered the cherubim. Thus, as the priests ministered in the Holy Place and gazed upward, there above their heads were the mystic forms of these highest of all God’s creatures—their outstretched wings forming a firmament of feathers upon the ceiling. We believe that reference is made to this sheltering canopy in the following scriptures: "I will abide in Thy Tabernacle forever; I will trust in the covert of Thy wings" (Ps. 61:4); "He shall cover thee with His feathers; and under His wings shalt thou trust" (Ps. 91:4); "Hide me under the shadow of Thy wings" (Ps. 17:8), etc.

As the "cherubim" will come before us again, a brief word thereon must here suffice. They speak of judicial authority, as the first mention of them in the Bible clearly shows: (Gen. 3:24). A glimpse of what these symbolic figures portrayed in connection with Christ was given by Him when He affirmed, "For the Father judgeth no man, but hath committed all judgment unto the Son... and hath given Him authority to execute judgment also because He is the Son of man" (John 5:22, 27).

4. Their Dimensions.

"The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits; and every one of the curtains shall have one measure" (v. 2). "Seven is the perfect number, being absolutely indivisible except by itself, and the highest prime number; and four is that of completeness on earth—as seen for example, in the four corners of the earth, four square, four gospels, etc. The dimensions of the Curtains will then betoken perfection displayed in completeness on earth; and such a meaning could only be applied to the life of our blessed Lord. The Curtains of the Tabernacle, consequently, speak of the complete unfolding of His perfections as Man when passing through this scene" (Mr. E. Dennett).

5. Their Meaning.

This has been brought out, more or less, in what has been already before us. The spotless white Curtains, with the beautifully tinted cherubim worked upon them, typified, distinctively, neither the Deity nor the humanity of our Lord, but the person of the God-man and the varied glories manifested by Him while He tabernacled among men. It should be noted that in every other instance where we have the four colors mentioned, the blue is first and the white is last. But here the order is reversed. There, it is the Spirit emphasizing the heavenly origin of the One who came down to earth; here, it is drawing our attention to the sinlessness and righteousness of the Man who sits now at God’s right hand.

The fact that these Curtains formed the inside ceiling of the holy places and were seen, therefore, only by the priestly family, intimates that none but those that had access to God were able to appreciate the perfections of His Son as they were manifested by Him during His earthly sojourn. The rank and the of the Jews saw in Him no beauty that they should desire Him. His moral loveliness was lost upon them; yea, it only served to condemn their moral ugliness, and thus aroused their enmity. But the favored few, who were the objects of distinguishing grace, exclaimed, "We beheld His glory, the glory as of the only begotten of the Father full of grace and truth" (John 1:14).

It is the same today. Christ is still despised and rejected of men. The unregenerate have no capacity to discern His excellencies. A good Man, the best of men, He is acknowledged to be; but as the Holy One of God (the "white"), the Lord from heaven (the "blue"), the King of kings (the "purple"), and the One who because of His sufferings will yet come back to this earth and reign over it in power and glory (the "scarlet"), He is unknown. But notwithstanding there is even now a company that is "an holy priesthood" (1 Pet. 2:5), and they, haying received "an unction," a divine anointing (1 John 2:20, 27), recognize Him as the altogether Lovely One.

The fact that the Curtains formed the inner ceiling of the Tabernacle suggests that they set before us the One who humbled Himself and became obedient unto death, but who is now exalted and glorified on High. Whenever the worshipper looked up he would see nought but that spotless linen with its rich ornamentations. Does not this announce to us, in accents too plain to be misunderstood, that as God’s worshippers enter, in spirit, the heavenly Sanctuary, they are to be occupied with the person and perfections of Him whom, by faith, we now see "crowned with glory and honor" (Heb. 2:9)! In worship we are occupied not with ourselves—either our failures or our attainments, our needs or our blessings—but with the Father and His blessed Son. It is only as our hearts are absorbed with that which the Curtains and their lovely colors prefigured, that we present to God that which is acceptable in His sight.

6. Their Loops.

Before we take up the distinctive significance of these, let us first consider their use. They were appointed for the Joining of the Curtains together. Thus the ten Curtains were arranged in two sets of five each: "The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another" (v. 3). Now, in Scripture, one of the meanings of "ten" is that of human responsibility. Hence after ten plagues upon Egypt had measured and demonstrated the failure of their responsibility, Pharaoh and his hosts were destroyed at the Red Sea. When Gentile dominion reaches its final form, it will consist of ten kingdoms, and then will be fully manifested the breakdown of its responsibility. When at Sinai God gave a summary of man’s duty it was in the form of ten commandments. But these were writ. ten upon two tables of stone, or in two sets of fives, similarly to the Curtains here. The first five commandments—Joined together by the words "The Lord thy God," which is not found in any of the last five—define our responsibility Godwards; the last five, our responsibility manwards. The ten Curtains, grouped together in two sets of fives, speak of Christ, as the Representative of His people, meeting the whole of their obligations both Godwards and man-wards. He loved God with all His heart, and His neighbor as Himself; He was the only one by whom these responsibilities were fully and perfectly discharged.

By this "coupling" of the Curtains together, both their length and breadth would be the better exhibited. "‘Length’ is the extension, and may well stand for the whole course of life. It is used this way in Scripture—‘length of days’ is a familiar expression. ‘Breadth’ is from a root meaning ‘spacious, roomy.’ It has a metaphorical use with which we are familiar. King Solomon had great largeness (breadth) of heart (1 Kings 4:29). ‘Breadth’ thus suggests the character of the life and its attendant circumstances. In speaking then of our Lord’s life, ‘length’ would suggest its whole course, and ‘breadth’ its character and the circumstances in which this was displayed" (Mr. Ridout). How blessed then to behold that each of these ten Curtains was 28 or 7 x 4 cubits long, and 4 broad, telling us that in the discharge of our responsibilities He manifested nought but perfection here on earth!

"Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another" (v. 5). "The loops were blue—the color of Heaven. Thus the fact that He was from Heaven, lived in Heaven, and was to return to Heaven characterized His whole life of obedience. The mark of Heaven was upon it all. Upon that which spoke of His perfect love and obedience to God were loops of blue, to show that love and obedience were to be united to a life upon earth in which its responsibilities were to be made one with His obedience to God. So the blue loops upon the second set of Curtains show that all was of one with His devotedness to God.

"No life ever was so perfectly given up to God as was His: heart, soul, mind and strength were all and always for God. Yet this devotedness did not make of Him a recluse. There is not the slightest thought of that selfish monasticism with which human self-righteousness has linked the name of Christianity. He loved His Father perfectly, but that was the pledge of His perfect life to man. No hands or heart were ever so filled with love and labor for men; but there was nothing of the sentimental nor merely philanthropic in this. The loops of blue were on all, linking all with His Father’s will. He wrought many miracles but we cannot think of these works of love ending there. He was manifesting the works which the Father gave Him to do; ‘I must work the works of Him that sent Me’—John 9:4" (Mr. Ridout).

7. Their Couplings.

"And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one Tabernacle" (v. 6). The word "taches" means "couplings:" passed through the loops of blue they united the Curtains together. The "loops of blue" and these "hooks of gold" might seem very unimportant, but, without them, there would have been no unity. The beautiful Curtains would have hung apart one from another, and thus one main feature of their manifestation would have been lost.

Significantly were these "couplings" of gold. They tell us that it was the heavenly and Divine character of our Lord which secured the perfect adjustment of His twofold responsibility as Man towards God and His neighbor. These "couplings" fastened the whole of the ten Curtains together so that they were "one Tabernacle." Thus they pointed to that blessed unity and uniformity of the character and life of Christ. "We have here displayed to us in the ‘loops of blue’ and ‘taches of gold’ that heavenly grace and divine energy in Christ which enabled Him to combine and perfectly adjust the claims of God and man, so that in responding to both the one and the other He never, for a moment, marred the unity of His character. When crafty and hypocritical men tempted Him with the inquiry, ‘Is it lawful to give tribute to Caesar or not?’ His wise reply was, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ Nor was it merely Caesar’s, but man in every relation, that had all his claims perfectly met in Christ. As He united in His perfect person the nature of God and man, so He met in His perfect ways the claims of God and man" (C.H.M.).

In the life of the blessed Lord Jesus, and in all the scenes and circumstances of that life, we not only see each distinct phase and feature perfect in itself, but also a perfect combination of all those phases and features by the power of that which was heavenly and divine in Him. The perfect ways and works of our Lord wore not only beautiful in themselves, but they were beautifully combined, exquisitely linked together. But it is only those who have been, in some measure, instructed in the holy mysteries of the true Sanctuary who Can discern and appreciate these "loops of blue" and "taches of gold" Study the record of His life with this thought in mind. Mark His inflexible righteousness and then His exceeding tenderness; His uncompromising faithfulness in denouncing hypocrisy and then the wondrous compassion for poor sinners; His stern denunciation of error and human traditions, and then the tender patience toward the ignorant and those that were out of the way. Side by side we may see the dignity and majesty of His Godhead and the meekness and lowliness of His Manhood—blessedly united and consistently combined into one, like His robe "without seam"! May the Spirit of truth enable the reader to look for the "loops of blue" and the "taches of gold" as he studies the and-typical Curtains in the New Testament.