"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 . . . .

Doc Notes The Veil (Part 43) Exodus study

Gentle Readers,

In our last studye we had before us the framework of the Tabernacle proper. i.e., the holy place and the most holy. Outside of this, as we shall yet see,  was the court of the Tabernacle, completing its threefold division. Thus there was really a Tabernacle within a tabernacle. Inside the framework of the golden-covered boards, celled by the lovely curtains and their coverings, were the two inner rooms. These were separated by another curtain, called "the Veil." It was this which divided the holy place from the holy of holies. The first compartment would thus be thirty feet by fifteen, and the innermost, a separate apartment of fifteen feet by fifteen. In this innermost chamber was Jehovah’s throne upon the ark, where the Shekinah-glory dwelt between the two cherubim.




In the verses which form the basis of our present study, we find Jehovah giving instructions to Moses concerning the Veil. He is told of what material it must be made, the manner of its workmanship, and where and how to hang it. Its presence before the holy of holies invested it with a peculiar sanctity and the light from the lampstand shining upon it would reveal its varied beauties. There it hung for five hundred years before the eyes of Israel’s priests as they ministered at the table and the golden altar. It announced, in the language of symbolry, that the way of approach to God was not then made known. But inasmuch as it was a curtain and not a wall of stone or metal, there was more than a hint given of its temporary nature, and that ultimately a way of access would be revealed. Seven things will now engage our attention: —



1. Its Material.



"And thou shalt make a veil of blue, and purple, and scarier, and fine twined linen of cunning work" (v. 31). Like the ten white curtains which formed the inner ceiling of the Tabernacle, the Veil was made of linen, on which the beautiful colors were wrought. But it was not merely linen, but of "fine twined linen;" pointing to the moral excellency of Him who was foreshadowed. The same thought is given in the "fine flour" (Lev. 2:1), and in the "refined gold" (1 Chron. 28:18) and "refined silver" (1 Chron. 29:4) which was used in the Temple.



The whiteness of the pure linen used in the Veil pointed to the sinless purity of "the Man Christ Jesus" both in His inward thoughts and desires and in His outward ways and works. The eye of God, who is light, could rest upon that Holy One, and find every ray of His own perfect Being reflected in this lowly but lovely Son of man. "The fine linen of the Veil seems, then, especially to present to us ‘the Righteous One,’ who in His life of toil and sorrow, and most especially in His death of shame and suffering, manifested that unsullied purity, that perfect obedience, and that delight in accomplishing the will of His Father, whereby He has earned for Himself a name, which is above every name, the name of Jesus; ‘Who was made sin for us, that we might be made the righteousness of God in Him’" (Mr. Soltau).



Attention should be called to the words "fine twined linen of cunning work," an expression used in connection with the Tabernacle only in the "linen" and the "breastplate." As there is nothing meaningless in Scripture we are assured there is a profound spiritual significance in this detail too. It tells us that this fabric was skillfully wrought: literally, the Hebrew is: "the work of a deviser." Divine wisdom was given for its manufacture and it was copied from a heavenly pattern: its equal never again being found on earth. As this "fine twined linen" foreshadowed the humanity of our Savior, would not the "cunning work" point to the Divine omniscience in devising for Christ a human nature that was sinless? "A body hast Thou prepared Me" (Heb. 10:5) would give us the anti-type. Gabriel’s words to Mary betokened the wonder of Immanuel’s birth—see Luke 1:28-35.



2. Its Colors.



"And thou shalt make a veil of blue. and purple, and scarlet, and fine twined linen of cunning work." There is one little variation here from what was before us in 26:1. In connection with the Curtains, the ground-work of "fine twined linen" was mentioned first, ere the colors are specified; but here in the directions for the making of the Veil the colors are referred to first. This seems to intimate that our attention now is to be concentrated more on what was prefigured by the blue and purple and scarlet rather than on what was foreshadowed by the linen itself. The colors told of Heaven, the Cross and the Throne. Probably the colors were used so freely that little of the white linen would be visible.



3. Its Meaning.



This is specifically defined for us by the Holy Spirit in Hebrews 10:19, 20: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath newly-made for us, through the veil, that is to say, His flesh." The Veil, then, spoke of the humanity of Christ, of the Son of God incarnate. The one side of it was seen by human eyes, as the Levites ministered in the Sanctuary; the other side was beheld only by Jehovah. The Veil, therefore, was a fitting type that Christ incarnate was perfect God and perfect Man. The colors which were embroidered upon it told of the perfections of His person. Its purpose was to shut out the priests of Israel from the holy of holies, where Jehovah had His earthly throne. The object of a veil is to hide. "Come not" (Lev. 16:2) was the warning which it consistently gave forth. Thus the Veil foreshadowed the moral glories of the Savior, but at the same time showed, by the very display of such heavenliness of character, how far fallen man was away from God.



The perfect Manhood of Christ exhibited the only humanity which can approach unto God, which can live in His presence. which can dwell in the blazing light of His manifested glory The perfections of the God-man only served to emphasize the imperfections of fallen man. The flawless life of Christ made the more evident the awful distance between the thrice holy God and depraved and guilty sinners. "The Incarnation of Christ. while it proclaimed God, shuts out man. Men might admire the beauty of the Veil; as men may today admire the human character of Christ after the flesh, and the teaching of His earthly life. But the more perfect we find that humanity, the greater the evidence that it is totally distinct from man’s. The Incarnation by itself (apart from the redemption which was the purpose and object of it) neither brings man to God, nor God to men. True, it was ‘God with us’ just as the Tabernacle was with men: but, when the symbol of God’s presence was with men, man could not have access to it. The beautiful Veil was an effectual bar, and its one and only voice was ‘Come not.’ The life of Christ on earth was an unceasing proclamation of the fact that only His humanity was shone upon by and dwelt in the glory of God. The proclamation of His life ever was: ‘Except ye be holy, sinless, spotless, perfect, as I am, ye cannot enter into the presence of God. It was not the object of the Veil to give access to God; for it was that which prevented it. Even so it was not the perfection of Christ’s life on earth that brings us into the presence of God" (Dr. E. W. Bullinger).



Typically, the Veil, in O.T. times, announced that the way in to God’s presence was not then made manifest. It did not suggest that there was no way, but simply that the way was not then revealed. Subsequently, we find that Jehovah gave instructions as to how Israel’s high priests might pass within the Veil, and that was, by the blood of sacrifice (Lev. 16:19). This, too, foreshadowed the coming Substance, yet also bore testimony to the temporary nature of that dispensation. It announced that the way for sinful man to go to God was by sacrifice, yet the one Aaron offered was not that which opened up the real way to God. The Veil unrent signified that the way into the Holiest was not yet revealed. The sacrifice by which Aaron went in once a year foreshadowed the perfect Sacrifice, and his admittance typified the entrance of our Great High Priest into the Heavenly Sanctuary.



"The Veil still unrent declared that if the way in was by sacrifice, the true Sacrifice—the one which really opened up the actual way to the presence of God—had not yet been provided. But if the unrent Veil signified that the true way was not yet made known, it also implied it would be made known. Faith, then, using what was a figure for the time then present, and what had been imposed on Israel until the time of reformation looked forward to the time of the revelation of the true Sacrifice and the manifestation of the true way of approach to God. Turning now to the N.T., we find that when Christ died as a Sacrifice the Veil of the Temple was rent from the top to the bottom. This rending of the Veil declared that the true way to God had been made known. The sacrifice of Christ is the true ground of approach to God. His death, His blood, has opened up the way to His presence. The rending of the Veil of the Temple when Christ died, was the sign that the way to God which faith had been taught to look forward to had been opened up. The Sacrifice which the yearly sacrifice of Leviticus 16 had pointed forward to had been made, and the way to God, of which the Veil was a witness, while declaring it to be unmanifested, was now revealed" (Mr. C. Crain).



4. Its Cherubim.



"With cherubim shall it be made" (v. 31). The typical significance of the cherubim here is a double one, accordingly as we view the Veil itself in its twofold aspect. First, the Veil sets forth the excellencies of Christ’s person as the incarnate Son of God. In this connection the cherubim would intimate that no matter whether the Lord Jesus be contemplated as the Man from Heaven (1 Cor. 15:47), yet in it (John 3:13), even when on earth (the "blue"); or on the Cross as an expiatory sacrifice (the "scarlet"); or on the Throne (the "purple"), He carries in His own person the Judicial authority of the eternal God. Second. the Veil unrent signified that the perfections of Christ only served to emphasize the truth that sinful man had no access to God. This solemn fact would be the more impressively set forth by the cherubim wrought upon it. As the priests gazed on the Veil, and saw the mystic figures standing out in vivid colors, would not their thoughts turn at once to what is recorded in Genesis 3:24? When God banished His rebellious creatures from Eden, He placed cherubim at the entrance to the Garden. with flaming sword which turned every way. Here on the Veil these cherubim taught the same lesson; sinful man, as such, cannot approach the ineffably holy God!



5. Its Position.



"And thou shalt hang up the Veil under the taches . . . and the veil shall divide unto you between the holy place and the most holy"(v. 33). The Veil was placed right over the entrance of the holy of holies and thus effectually shut out those who ministered in the holy place. God dwelt behind the Veil. Its very location, then. furnished the key to its significance. As the Veil sets forth the "flesh" of Christ. we are specifically taught that His humanity was the veil of the Godhead. God was enveiled, as well as unveiled, by the Lord Jesus. "God was in Christ reconciling the world unto Himself" (2 Cor. 5:19). And most effectively did the unsullied person of the Son of man bar the sinner’s way unto God This is self evident. If the humanity of Christ is the standard humanity, if it is the humanity in which alone God will dwell, if it is the only humanity which can enter the Glory. then the humanity of Christ is a barrier to the fallen sons of men. So long as Christ walked this earth He witnessed to the separation of the natural man from God.



"He stood forth as the perfect Man, who alone was fit to appear before God; the standard weight of the sanctuary. Any one, weighed against Him. was found wanting. His perfect righteousness placed in dark shade the uncleanness of all men. The measure of His stature declared the utter insignificance of all human attainments. His fullness proved man’s emptiness. The white and glistening purity of His character, exceeding white as snow. put to shame the filthiness of all that was born of woman. Thus, the very display of the Perfect One on earth, showed the impossibility of any approach to God, unless some way could be devised whereby the sinner could draw near, clothed in garments unsullied. Man, both Jew and Gentile, had made it plain that he was by nature a sinner, and had come short of the glory of God; and the presence amongst men, of One who was fit for that glory, only rendered the melancholy fact the more apparent. The Veil, as it hung on its golden pillars, precluded entrance into the holiest: the ark and the mercy-seat were hidden, instead of being laid open to public gaze" (Mr. G. Soltau).



6. Its Supports.



"And thou shalt hang it on four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver" (v. 32). The "pillars" of wood and gold, symbolized once more, the two natures in the God-man. They intimated that everything in redemption depended upon the person of Christ. Unless He had become Man, it had been impossible for Him to die; unless He had been more than Man, His sacrifice could not have availed. But being both God and Man He was fully competent to make propitiation for the sins of His people. The whole value of His work accrues from the peerless excellency of His person. That these "pillars" were four in number, shows it is Christ on earth which was contemplated. It is to be carefully noted that these "four pillars" were without the "fillets" and "chapiters" which adorned the five pillars at the door of the Tabernacle (36:38): thus they lacked the architectural completeness of a pillar. Their abrupt termination pointed to the Savior "cut off" in the midst of His days" (Isa. 53:8; Psalm 102:23, 24).



But the "four pillars" were for another purpose: they served to display the Veil in all its beauty. Between them the Veil was stretched out. Without them, the Veil had hung in folds, and the loveliness of its embroidered designs would not have appeared. The Veil spoke of God the Son incarnate. Now the antitype of this is clearly before us in the opening books of the N.T. It is in the four Gospels that the glories of the God-man are revealed to our eyes. They accomplish exactly the same design as did the "four pillars." In them we have spread out, as it were, the lovely antitypical Veil. There, too, we behold the "cunning work" of the Divine Designer, blending together the varied perfections of our blessed Lord, yet severally presenting Him as the Son of David, the flawless Servant, the Son of man, and the Son of God.



"Their hooks shall be of gold": not wooden hooks overlaid, but of solid gold. This is very beautiful. In connection with the ephod of the high priest we are told, "He made the ephod of gold, blue and purple, and scarlet, and fine twined linen. And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen" (39:2, 3). And, as we shall yet see, D.V., golden-strands were also woven into other articles. But there were none in the fabric of the Veil. No wires of gold were mingled with the fine linen, which formed the basis of its structure. This could not be for their presence would have implied that His humanity was commingled with His Deity, which was not the case. Though Deity and humanity were perfectly united in one Person, yet they are not confounded. Nevertheless, the Veil was held by "golden hooks" from above, thus signifying the Son of man was, throughout His earthly course, sustained and supported from on High!



"Upon the four sockets of silver." It was in them that the "four pillars" securely rested. As we saw in our last article, the "silver" was provided by the "atonement-money." How significant then is this detail of our type! The "sockets" conduct us to the foundation, and point to the redemptive-work of Christ on the cross. In perfect accord with this we may note that in Hebrews 10:19, 20 the "blood of Jesus" and "the Veil" are brought together. God will never have it forgotten that the Cross is the basis of all blessing.



7. Its Rending.



The Veil unrent shut man out from God. It spoke of separation from Him because of sin. Between the priests and Jehovah stood this Veil. Between the ordinary worshipper in the outer court and Jehovah was a double partition, for he had no access into the holy place; while between the one outside the court was a threefold barrier between him and Jehovah! The whole ritual of Israel’s worship emphasized the distance between God and the creature. Bounds were set about Sinai, so that not even a beast must touch it. One Tribe alone was permitted to encamp, immediately, around the Tabernacle: one family alone of that Tribe was singled out and allowed to enter the holy place: and one man alone of that family had access into the holiest, and that, only once a year, and with such awe-inspiring preparations and ceremonies as must have filled him with fear lest he should incur the judgment of the Most High. Yet, as previously intimated, God did, even then, give a hint, that a way would be made for sinners to approach Him. In Leviticus 4:6 we learn that the priest was commanded to take of the blood of the sin-offering and sprinkle it seven times before the Lord, before the Veil of the sanctuary"! Clearer still was what was foreshadowed by the ritual of the Day of Atonement, when the high priest passed within the Veil (Lev. 16:15). The antitype of this is found in Hebrews 4:14; 6:19; 9:12. Christ has passed into Heaven itself, and what is more, He has opened up a way for us to enter too—Hebrews 10:19, 20. But this was consequent upon His death.



"It was not the beauty of the veil which made entrance possible, but the sprinkling of atoning blood before it! That beauty might be admired by the worshipper: he might sing hymns in its praise, and give all sorts of sentimental and endearing names to it. He might use all kinds of poetical language in describing it; he might even copy it, and produce similar patterns of embroidery, or schemes of colors; but there was only one way of passing to the other side of it, and of standing alive in the presence of God’s glory; and that was by sprinkling the blood before it, and taking the blood of the victim beyond it. This blood told of substitution, and acknowledged that he who entered did so as a sinner, who had died, and suffered the wages of sin. By no other means could he stand on the other side of that veil and live.



"The great antitypical lesson for us all is, that it is not by the beautiful life of Christ that we can enter into the presence of God. It is not by any ‘imitation of Christ,’ not by the observance of any Rules for Daily Living, not by leading a religious and devout life, that we can pass beyond that veil. To attempt it is to confess our ignorance of the very first letter of the Christian’s alphabet; and it is to own that we are destitute of the first fundamental lesson of the Christian’s life. It is only when the precious blood of that perfect humanity of Christ had been shed that it avails us as our title to enter God’s presence. This is why, in 1 John 1:7, when speaking of our entrance into ‘the light of God’s presence, and walking therein, that we are at once reminded of that Blood, which alone gives us our title to enter, and preserves us alive when we have entered into that Presence. ‘God is light . . . If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin;’ It is here, in this connection, that the cleansing-power of the blood is mentioned; not in connection with our sin or sinning.



"When it is a case of sin, then it is that we are reminded, not of the atoning blood of Christ, but of our Advocate with the Father; Then it is that we are simply assured of two facts:—(1) that relationship is not broken; God is still our Father; and (2) that Christ is our all-sufficient propitiation (1 John 2:1). But it is in connection with approaching to and walking in the light of God’s presence within the veil that we are reminded of the blood which must first be sprinkled before we can have either admission to Him, or preservation when there (1 John 1:7). Hence it is not the life which Christ lived in His spotless humanity (still less our own imperfect copy of it) that gives us liberty to enter, but only when that humanity had been stained by His own blood of atonement. Then it is that we have ‘boldness to enter into the Holiest, by the blood of Jesus, by a newly-slain and living way, which He hath newly-made (or opened) for us, through the veil, that is to say, His flesh’ Hebrews 10:19, 20" (Dr. E.B.  Bullinger).



The historical reference to what is referred to in Hebrews 10 is given us in the Gospels. There we learn that simultaneous with the death of Christ the veil was rent. (Matthew 27:45-52.) There are some remarkable resemblances between the shadow and the Substance. First, the veil was rent while hanging between heaven and earth: so Christ was smitten while suspended from the Cross. Second, the veil was rent in twain from the top. this showed it was down by the same Hand as had fallen so heavily on the suffering Substitute—see Psalm 38:2; 42:7; 88:6, 7; Isaiah 53:10; Zechariah 13:7. This is the only type where God Himself represented by His own act that it was His hand which smote the Lord Jesus!] Third, it was rent "from the top to the bottom"—not an inch of it was left untorn: so the atoning work of Calvary was a complete one, nothing being left for the sinner to do or add. Fourth, it was rent "in the midst" (Luke 23:45), and thus the Mercy-seat in the center of the holy of holies would be fully revealed: so the believing sinner is not asked to approach God in any roundabout way, or through a side entrance, but has direct access to the Father through the Son. The rending of the veil in the midst, would be such that all within the temple would see it: so the death of Christ was not in a corner, but public and before many eyewitnesses. Fifth, the veil was rent the moment that Christ died (Matthew 27:50), showing that the barrier between God and the contrite sinner was gone. Sixth, as soon as the veil was rent it was changed from a barrier to a gateway: the moment Christ died a "newly-slain and living way" was opened for sinners to God. Seventh, it is deeply significant that the Holy Spirit has linked together the rending of the veil with the opening of the graves (Matthew 27:51, 52), though in time the latter did not occur till after Christ’s resurrection. Does not this tell us that, full atonement having been made by Him, a way has been made from the deepest depths into which sin had plunged us, into the highest heaven where grace has placed us!



The purpose of God has now been accomplished. The Corn of wheat, having fallen into the ground and died, now bringeth forth much fruit (John 12:24). The Blood has been shed, the Sacrifice has been offered, the Veil has been rent; and Christ, an the Forerunner of His people, has passed into the Holiest. We then may draw near. Because Christ received the wages of sin which were due us, we share the reward which was due Him. We may boldly enter in. By faith we have unhindered access into the Heavenly Sanctuary. Every barrier haying been removed, the believing worshipper may, with perfect liberty, draw near to the Throne of Grace. Then "let us draw near, with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience" (Heb. 10:22).

 To be continued . . .

Doc Notes #42 Gleanings in Exodus- Tabernacle cont.

Exodus 26:15-30




Dear Gentle Reader, That which is now to occupy us is the framework and foundation of the Tabernacle proper. The sides of the Tabernacle were comprised of boards of acacia wood, fitly framed together, standing upon a base of silver sockets. The Tabernacle stood on the west side of the Court, facing the gate. Its solid framework was made up of forty-eight boards, twenty being used on the north side, twenty on the south, six on the west, with a corner-board at each end; the eastern or front side being the entrance, having five pillars between which was suspended an "hanging for the door," which will come before us for separate consideration in a later study. Each of the boards was overlaid with gold.



"The north and south sides of the Tabernacle were each composed of twenty hoards. Thus the length of the holy building would be thirty cubits (forty-five feet), the boards being a cubit and a half in breadth. Its height was ten cubits (fifteen feet), its width was exactly the same, namely, ten cubits (fifteen feet). Each board was maintained in its place by two tenons, or hands, which again were grasped by two sockets of silver. Then in order to bind the whole in one compact body of strength and security, five bars of shit-the wood with gold—same as the boards—ran along the two sides, and also along the end at the west; fifteen bars in all being inserted in rings of gold attached to the boards. The third, or middle bar, stretched across the whole length of the building—forty-five feet; of the length of the other cross-bars we are not informed. The corner-boards at the extreme end—north and south—were coupled together at top and bottom by rings of gold, in addition to the tenons and silver sockets at the base. These corner-boards then would knit the ends so firmly by their fastening of rings, tenons, and sockets, or blocks of silver, that a breakdown was impossible, while the sides were equally upheld and maintained by the bars. Here then we have the Rock of Ages embodied in the Tabernacle" (Mr. W. Scott.)



There has been much confusion on the part of the commentators concerning the typical import of the Boards and that which secured them together. Many who have seen Christ displayed in the Curtains and in the different Vessels, depart from this primary interpretation when they come to the Boards, and regard them as portraying believers in their individual and corporate relationships. That much connected with the Tabernacle may have a secondary application to the saints we do not deny, but that everything in it points first and foremost to our Savior we are fully assured, and it is with Him that our hearts need most to be engaged; so with the primary signficance of our type we shall now proceed. There are seven things connected with the Boards that claim our careful attention: —



1. Their Materials.



"And thou shalt make Boards for the tabernacle of shittim wood . . . And thou shalt overlay the boards with gold"—(vv. 15, 29). As we have had occasion before to remark, the acacia wood foreshadowed our Lord’s humanity, particularly the incorruptibility of it, the Greek version of the O.T. actually translating it "incorruptible wood." It is of paramount importance that we should hold fast to and testify of the fundamental truth conveyed in this typical wood—the real and the untainted Manhood of the Lord Jesus. Error here is most serious and solemn, affecting as it would our estimate of the Savior’s person. There are those who, in their zeal to maintain His absolute Deity, entertain an inadequate conception of His humanity. But His Manhood was just as real as His Godhood. It was not simply that He assumed a human body, but that He became Man in the full sense of that term, having a human spirit and soul and body. "In all things it behooved Him to be made like unto His brethren" (Heb. 2:17). "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same" (Heb. 2:14). Therefore is He called "the Man Christ Jesus" (1 Tim. 2:5).



But in becoming Man, the Lord of glory took unto Himself a spotless and perfect humanity, expressly designated "that Holy Thing" (Luke 1:35). The Son of man "did no sin" (1 Pet. 2:22) and that because "He knew no sin" (2 Cor. 5:21) and that because "in Him was no sin" (1 John 3:5). He ever was and always remained "the Holy One of God." To question this is to cast dishonor both on the Father and on the Son, and undermines the very foundation on which the Christian’s peace is based. Some carelessly, or profanely, talk of "Jesus assuming our sinful and our mortal nature," but such could never be, or He had Himself needed a Savior. Not only did Christ commit no sin, but He was entirely incapable of sinning. Nor were the seeds of death in His Manhood: He did not die from pain and weakness, but laid down His life of Himself (John 10:18), and in death He saw "no corruption" (Acts 2:27). The Virgin-birth and the immaculate nature of the Savior lie at the very foundation of the Gospel message: without them there would be and could be no announcement of good news for poor sinners.



Inseparable from His humanity is the glorious truth of our Redeemer’s Deity. This also is a fundamental part of our faith and underlies all true evangelical testimony. "Unto you is born a Savior, which is Christ the Lord’" (Luke 2:11). None but a Divine Savior could meet the deep need of fallen creatures: the endurance of God’s curse was wholly beyond the resources of human weakness—His Deity alone could sustain the weight of redemption. If the acacia wood foreshadowed the humanity of Christ, the gold spoke of His Divine nature and glory. In the two conjoined we have set before us God manifest in flesh. "The Word was God . . . the Word became flesh" (John 1:1, 14). A profound mystery we grant, yet a blessed truth on which the faith of God’s elect rests with unquestioning confidence.



2. Their Dimensions.



"Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board" (v. 16). "In all structures if there is to be symmetry, there must be accuracy of measurements, and for this there must be a standard. In Scripture it was the cubit, or ammah, from a word meaning ‘mother.’ It was the length of the ‘mother-arm,’ the forearm, as the chief and prominent part of the arm, from the elbow to the tip of the finger: that which is used in all work. It was thus a standard taken from man, not above him. God’s requirements are absolutely reasonable and righteous, not going beyond human capacity. And yet how true it is that not one of the fallen sons of Adam could measure up to that perfect human standard: ‘all have sinned and come short of the glory of God.’ But God delighted in man, and even the measurement of the heavenly city is by the human standard (Rev. 21:17). If God is to be in any measure apprehended by His creatures, it must be, not in that unutterable glory and infinity which no one knoweth but the Son, but rather in the One who humbled Himself and was found in fashion as a man. How amazing! God is manifested in the flesh, and we are invited to appropriate the standard of measurement (which is in our hands and by which we have been condemned) to Him, and to see how perfectly He has measured up to the fullest requirements of God" (Mr. Ridout).



How profoundly suggestive and significant that in the very unit of measurement which Jehovah ordered Moses to employ, we are reminded of our Lord’s incarnation, and that more than a hint is given of His Virgin birth—the word "cubit" being of the feminine gender, not masculine! He was and is God, but He became flesh. So the length of the Boards reiterates and emphasizes the same truth. Ten, as we have seen previously, is the number which speaks of the Divine measure of human responsibility. What is here so blessedly foreshadowed, then, is the Son of God become Man, perfectly glorifying His Father in the place of human accountability. Beautiful is it to ponder in this connection the closing words of v. 15: "And thou shalt make boards for the Tabernacle of shittim wood standing up" What a contrast this points! We are all fallen creatures; not so the perfect Man, who was "separate from sinners" (Heb. 7:26). He was upright in all His ways. Ten cubits was the height of every board. Each part of Christ’s life was of an unvarying standard. Nothing was out of proportion. Looking at each of the ten commandments we cannot say that Christ kept one more perfectly than the others. Each was fully, constantly, and consistently obeyed by Him.



"A cubit and a half shall be the breadth of each board." This is not the first time that we have had this particular measurement: the Ark was, too, a cubit and a half in breadth and a cubit and a half in height (Ex. 25:10); the Mercy-seat was also a cubit and a half in breadth (25:17). Both the Ark and the Mercy-seat portray the Lord Jesus in the combined glory of His person as the God-man. Thus the breadth—that which gives form and character to a thing—reminds us that while these Boards prefigure our Savior in the place of human responsibility, they also tell us that it was One who was more than Man who honored and magnified the Law.



3. Their Sockets.



"And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons and two sockets under another board for his two tenons" (v. 19). These forty sockets of silver were for the twenty boards on the south side; in vv. 20, 21 we find that the same provision was made for the twenty boards on the north side; while in v. 25 we learn that the eight boards at the western rear had also two sockets each. Thus there were ninety-six in all. Each board was maintained in its place by the two tenons or "hands" which fitted into and were grasped by the silver sockets.



The ninety-six silver "sockets" formed the foundation, and upon them rested the whole fabric of the tabernacle. This tells us, in language too plain to be misunderstood, that redemption is the basis on which Christ has become the meeting-place between the ineffably holy God and His inherently sinful people. It was only through redemption that the perfect humanity and Divine glory of Christ could avail us. Had He not "given Himself a ransom for us," He must have forever remained alone (John 12:24). He was in Himself the "true" and "perfect" Tabernacle, but only by the gift and sacrifice of Himself could He bring us nigh to God. It is because in the Gospel He is set before our eyes "crucified" (Gal. 3:1), that Christians have confidence before God. Reconciliation rests upon redemption by ransom.



It was the preciousness of redemption which was typically expressed in the "sockets of silver." This is definitely established by the fact that all the silver used in connection with the Tabernacle was derived from "the atonement money" (Ex. 30:16). As we hope to deal with this more fully when we come to Exodus 30, a brief summary must here suffice. In Exodus 30:12 we learn that when Moses took the sum of the number of Israel that every man was required to give a ransom for his soul. This ransom consisted of half a shekel (by comparing Exodus 30:13 with Leviticus 27:3 it will be found that this was a silver coin, in value about 2/6 or 62 cents: the rich might not give more, nor the poor less (v. 15). Concerning this atonement-money God ordered Moses to "appoint it for the service of the Tabernacle (v. 16)—a part of this "service" being to make the silver sockets for its foundations.



It was elsewhere taught Israel that it was the blood "that maketh an atonement for the soul" (Lev. 17:11)—typified by the blood of animals. The blood of their sacrifices came nearest to exhibiting the mode of atonement; but in Exodus 30 the silver "atonement-money" proclaimed the preciousness of Christ’s atonement. The significance of both types may be seen by noting how the Holy Spirit has set each aside, because the Reality has been manifested. Just as we are told in the presence of the one "sacrifice for sins" that it was not possible "that the blood of bulls and goats should take away sins" (Heb. 10:4), so we appreciate the design of the atonement-silver when, beholding Him in whom is treasured up all redemption wealth, we read, "Ye were not redeemed with corruptible things as silver and gold" (1 Pet. 1:18).



We must not further enlarge on this fascinating topic, but ere passing from it attention must be called to two most remarkable statements in the Psalms which plainly anticipated the replacing of the shadows by the Substance. In Psalm 49 the costliness of redemption is emphasized by affirming that it lies far beyond the resources of human riches: "They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him: For the redemption of their soul is precious, and it (the type) ceaseth forever" (vv. 6-8). This finds its sequel in 1 Peter 1:18, 19. In Psalm 50 we find Jehovah saying "I will take no bullock out of thy house, nor he-goats out of thy folds," which finds its sequel in Hebrews 10:4. Thus Psalm 49 disallows the silver and gold which once pointed to the precious ransom, while Psalm 50 disallows the sacrificing of bulls and goats which once foreshadowed the precious blood.



4. Their Meaning.



The relation of the Boards to the Tabernacle, to its holy vessels, and to the ministrations of the priests therein, supplies the key to their distinctive significance. Without these Boards there had been no tabernacle to house its furniture and no place for the priests to serve in. Moreover, without them the beautiful Curtains could not have been displayed. Upon the golden Boards, held together by the golden bars, resting in their silver sockets, were sustained all the weight of the Curtains and Coverings. So on the God-man was hung all the weight of the Divine government and all the glories of His Father’s house. In Him has been completely realized what was typified by Eliakim—read carefully Isaiah 22:20-25. It is this which brings out the meaning of the other numerals here. There were forty-eight boards in all and ninety-six sockets: thus we have 6x8 or 4x12 and 12x8. Six is the number of man and eight that of a new order or a fresh beginning. This would point to Christ as "the Second Man" (1 Cor. 15:47), the Head of the new race, the "new man" (Eph. 2:15). Four is the number of earth, and twelve of governmental perfection: so that 4x12 and 8x12 would suggest the governmental claims of God vindicated on earth by the Head of the Church, the "New Man."



That which is foreshadowed in the Boards is the Person of Christ as what sustained His work. The massive framework of the golden Boards was to the Curtains and Coverings, suspended from them, what the poles are to a tent. "They upheld and sustained the glorious display of the blue, purple, scarlet, and fine linen cherubim, as also the goats’ hair curtains. Thus what the Lord Jesus Himself was, and is, viz., Son of God, Son of Man, that He has made manifest in His life, and above all, in His death on the cross: and His blessed work there, derives all of its unspeakable value and eternal efficacy from Himself. It is faith in Him that is salvation: ‘He that believeth on the Son hath life.’ May there not be a tendency to separate too much the work of the Lord Jesus from His person? to preach the death of the blessed Lord without sufficiently preaching also the Lord Himself?



"The boards and bars have the same relation to the Tabernacle itself, as the truth contained in the first two chapters of the Epistle to the Hebrews has to the rest of the Epistle. In the first two chapters, the great foundations of faith are laid. The Lord Jesus Christ is presented to us as the Son; the brightness of God’s glory, and the express image of His person; God, the Creator—the Sustainer of all things. He is also presented to us as the Son of Man, partaker of flesh and blood in order to die; the Firstborn from the dead; all things put under Him; anointed above His fellows; not ashamed to call them brethren. On these great truths respecting Christ, depend all the other great verities connected with the value of His sacrifice; the glory and power of His priesthood; the eternal salvation, the eternal redemption, and the eternal inheritance which are obtained for us by His blood" .



5. Their Distribution.



Twenty of the acacia Boards, overlaid with gold, were used for the south side of the Tabernacle (v.18), twenty were used on the north side (v. 20), two boards were used for the corners of the two sides at the rear; and six more completed the back (v. 25). Thus the numeral which is most prominent here is two, one of the scriptural meanings of which is testimony or witness: "in the month of two or three witnesses the truth shall be established." So also when Christ sent forth the disciples to bear testimony unto Him it was by two and two. Therefore is the second person of the Godhead called "the faithful and true Witness" (Rev. 3:14). Thus have we another hint here of the distinctive significance of our present type—it is the person of the Lord Jesus with His two natures; Divine and human.



Separate consideration should be given to the two "corner boards" see vv. 23, 24. It was these which gave increased stability to the whole structure. "Our thoughts naturally turn to the two occasions on which the Lord is spoken of in Scripture with reference to the corner; ‘Behold, I lay in Zion, for a foundation, a Stone, a tried Stone, a precious corner Stone, a sure foundation’ (Isa. 28:16). ‘The Stone, which the builders refused, is become the Head-stone of the corner.’ (Ps. 118:22). Here we have presented to us, a corner-stone as foundation, and a corner-stone crowning the building: the beginning and the end. The whole strength of the edifice depending on the firmness of the foundation corner-stone; and the whole compactness, and knitting together of the building as one depending on the head-stone of the corner. God laid the foundation in the death of His Son; He completed the building in His resurrection. The walls of living stones rest securely on this Rock of Ages, and are bound everlastingly together on the top-stone. The corner-boards of the Tabernacle may have some reference to these blessed truths" (Mr. G. Soltau).



6. Their Couplings.



"Two tenons shall there be on one board, set in order one against another: thus shalt thou make for all the boards of the Tabernacle" (v. 17). As the margin informs us, the Hebrew word rendered "tenons" is literally "hands," and it is to be regretted that the translators did not use this word in the text itself. These "hands" grasped the Boards and held them securely in place. Most beautifully did they prefigure the God-man in His voluntary humiliation, dependent upon and in subjection to the Father. As the perfect Servant He was upheld and sustained by the hands of God the Father from above, the Spirit below ministering to Him. Of old the Spirit of prophecy cried "Let Thy hand be upon the Man of Thy right hand, upon the Son of Man whom Thou madest strong for Thyself" (Ps. 80:17). So in one of the Messianic Psalms (see 5:5) we find the dependent One saying, "My times are in Thy hand" (Ps. 31:15). Beautiful is it to hear Him crying from the cross, "Father, into Thy hands I commend My spirit" (Luke 23:46). But how blessed to know that He is now seated on "the right hand of the Majesty on high" (Heb. 1:3)! Thus we see, once more, there is a spiritual significance to the minutest detail in these Tabernacle types.



7. Their Bars.



These are described in much detail in verses 26-29, to which we would ask the reader to turn. The "bars" were employed to unite the Boards together firmly and solidly. "Each of the boards terminated, as to the lower extremity, in two tenons, which were inserted into mortises in two sockets of silver. The boards were also sustained in their upright position and linked together by five bars of shittim wood, overlaid with gold, which ran through rings or staples of gold inserted in the boards. The middle bar of the five ran the whole length of the Tabernacle, uniting all the twenty boards together; the other four bars, of which two were placed above, and two below the middle bar, are not described as running all the length, but perhaps only extended half the distance, namely, fifteen cubits each. A similar number of bars coupled the boards composing the north side, and also the west end of the Tabernacle. On the whole therefore there were forty-eight boards and fifteen bars" .



The typical meaning of these "bars" is not difficult to perceive, though they point to that which lies altogether beyond our finite grasp. They served to give unity to the structure by securely linking the Boards together. The wooden Boards, overlaid with gold, portrayed the two natures in Christ: the "bars" pointed to the perfect union between them. Though very God of very God, and also very Man of very Man, yet is our Savior not two persons, but one—the God-man. Though totally distinct, yet are His two natures perfectly and forever joined together, though none of us can say where nor understand how they meet. How significant, then, that these very "bars" which united the boards were themselves made of wood overlaid with gold! May the Spirit of God continue to unfold to us the glories of our Divine Savior.

To be continued...

"Doc Notes" Part 41 Exodus "The Coverings"

Gentle Readers,

As was pointed out at the beginning of our last study, the Tabernacle had four separate Coverings, one over another. The first and innermost was the ten white curtains. These curtains have already been before us. It should be carefully noted that they are themselves designated "the tabernacle," see vv. 1, 6. Over these were placed eleven "curtains of goats’ hair," and these are called "the tent," vv. 11, 12. Above these were spread "rams’ skins dyed red" and "badgers’ skins," v. 14, which are simply called "coverings." That a distinction is drawn between the "Tabernacle" and the "Tent" is clear from several scriptures For example, Numbers 3:25: "The Tabernacle and the Tent." This intimates they are to be contemplated separately.




The above distinction is clearly established in the Hebrew, where two distinct words are employed—"Mishkan" for Tabernacle, "ohel" for Tent. The former signifies "dwelling-place"; the latter, simply "tent." The one refers to the abode of Jehovah, the other to the meeting-place for His people. It is to be regretted that the translators of our English Bible have failed to preserve the difference which is noted in the original. In the A.V. we find the expression "Tabernacle of the congregation" constantly occurring, but in almost every instance the Hebrew has "Tent of the congregation." This holy building was their place of assembly, but it was Jehovah’s place of abode: they visited it, He remained there! Looking now, first, at the eleven goats’ hair curtains let us note:—



1. Their Materials.



"And thou shalt make curtains of goats’ hair to be a covering upon the Tabernacle" (v. 7). "The word for ‘curtains’ Is yerioth, from a root meaning to tremble or waive, as suspended curtains do. A similar root with a similar primary meaning is the word for ‘fear.’ How suggestively do these thoughts describe the Lord Jesus as He was here. He was the dependent One, not relying upon His own inherent strength, but cleaving ever to His Father. He was perfectly obedient, because perfectly dependent upon the will of God. Thus the true ‘fear’ of the Lord characterized Him. He was ever moved by the slightest breath of the Spirit. There was thus in the eyes of men entire weakness, for He had no will apart from perfect subjection unto God; therefore the whole character of God with reference to sin, the world and Satan, was manifested. So also He gave fullest expression to God’s thoughts and ways of mercy over Judgment with reference to man.



"The word ‘curtain’ is a feminine one, and in speaking of them being Joined together ‘one to another,’ it is ‘a woman to her sister.’ This, too, is in keeping with the holy place of dependence and subjection taken and kept by our Lord" (Mr. S. Ridout). As though emphasizing this same thought, the Holy Spirit has been careful to tell us that these goats’ hair curtains were spun by the women (Ex. 35:26). We may add that this same material was used for making their own tents, and was of a dark color, as a reference to Song of Solomon 1:5; 6:5 shows.



It is to be noted that the word "hair" in Exodus 26:7 is in italics, which denotes it has been supplied by the translators, and we believe in this case, rightly so. It is not found in the Hebrew of Exodus 35:26, yet the word "spun" clearly implies it. The reason why the word "hair" is omitted from Exodus 26:7 is to direct our attention more particularly to the goats themselves—i. e., to what they typically signified.



2. Their Number.



"Eleven curtains shalt thou make" (v. 7). As though God anticipated we should experience difficulty with this number, He has Himself here supplied the very help we need. He has told us that these Curtains were divided into two groups: "Thou shalt couple five curtains by themselves, and six curtains by themselves" (v. 9). Thus in order to discover the spiritual significance of this number eleven, we are thus shown that we are not to consider it by itself as a whole, but as made up of five and six. This simplifies things very much. Five, as we have before had occasion to remark, stands for grace, while six is the number of man. It was on the sixth day that man was created (Gen. 1:26, 31). Six days are the span of man’s weekly labor (Ex. 20:9). It is striking how prominent is this numeral in the measures which man uses in connection with his labors: each of the following is a multiple of six. There are twelve inches to the foot; eighteen to the cubit; thirty-six to the yard. It is thus with man’s divisions of time. The day has twenty-four hours, each of these is made up of sixty minutes, and these of sixty seconds. It is remarkable there are just six separate words in the Bible for "man"—four in the Hebrew and two in the Greek. How fitting that He who took the place of sinful man was crucified at the sixth hour (John 19:14)! In the indignities man heaped upon the suffering Savior this same number was stamped upon his vile handiwork: (1) scourging His back; (2) smiting His face with the palms of their hands; (3) spitting upon Him; (4) placing the thorns on His brow; (5) driving the nails into His hands and His feet; (6) plunging the spear into His side. In the light of these examples it is not difficult to trace the significance of the five and the six in the goats’ hair Curtains.



3. Their Dimensions.



"The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure" (v. 8). The width of the Curtains was the same as those which formed the innermost Covering, namely, four cubits—the number which speaks of the earth. But the length of the goats’ hair Curtains exceeded those of the white ones: these were thirty cubits, they but twenty-eight. The significance of these larger numbers is always ascertained by the spiritual meaning of their factors. The factors of thirty are either three and ten, or five and six. Three is the number of full manifestation, ten of responsibility. But in view of the fact that the Curtains were divided into two groups of five and six, we probably have there the key to the interpretation of their length. This will come before us more fully when we take up their meaning.



4. Their Arrangement.



This is by no means obvious at first glance. In v. 9 we are told, "Thou shalt couple five curtains by themselves, and six curtains by themselves and shalt double the sixth curtain in the forefront of the Tabernacle." Then in vv. 12, 13 we read, "And the remnant that remaineth of the curtains of the Tent, the half curtain that remaineth, shall hang over the backside of the Tabernacle. And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the Tent, it shall hang over the sides of the Tabernacle on this side and on that side, to cover it." Now the Tabernacle itself was thirty cubits long, ten cubits broad, and ten cubits high. Thus by taking these Curtains lengthwise and throwing them over the width of the Tabernacle, its two sides and top would be completely covered, for they were Just thirty cubits in length. In breadth, joined side by side, they would be forty-four cubits, and thus long enough to cover the rear, stretch right across the length of the top and then over-lap four feet in front. This balance of four cubits in the front was turned back or "doubled" so as to leave eight cubits clear for the entrance.



5. Their Meaning.



The material of which they were made, supplies the first key to this. The "goat" was pre-eminently the animal used in the sin offerings, in fact, in connection with Israel’s great feasts under the law, when the people were collectively represented before God, it was the only one used in their sacrifices for sins. Israel’s year began with a commemoration of the Passover. Inseparably connected with this was the ordinance of the feast of unleavened bread: in Luke 22:1 they are identified. During the seven days of this feast, besides other sacrifices, a "goat" was slain for a sin offering (Num. 28:17, 22). The next feast was that of "weeks" or "Pentecost": in this, too, a goat as a sin offering for an atonement was commanded (Lev. 23:15, 19). Then came the feast of Trumpets, and here also the goat for a sin-offering was used (Num. 29:1, 5). Following this was the most solemn of them all, namely, the annual Day of Atonement, when a special sin-offering was appointed. This consisted of two goats: the one being slain, the other having the sins and iniquities of all Israel confessed upon it, then being led away into a land not inhabited (Lev. 16). Finally came the feast of Tabernacles, the feast of ingathering, when Israel rested from their toil and rejoiced in the blessing of God upon their labors. This feast lasted for eight days, and on each one a "goat" was slain as a sin-offering (Num. 29).



In addition to the national convocations when the "goats" alone was used for making atonement, we may observe the prominence of this animal in other sin-offerings. When a ruler sinned, the appointed sacrifice was "a kid of the goats" (Lev. 4:23); so, if one of the common people sinned (Lev. 4:27, 28). At the consecration of the priesthood a "kid of the goats for a sin-offering" was required (Lev. 9:2, 3). At the dedication of the altar each of the "princes" offered "one kid of the goats for a sin-offering" (Num. 7:16). For the sin of ignorance a "kid of the goats" made atonement (Num. 15:24, 27). At the beginning of each month a special sin-offering was appointed, and this also consisted of "a kid of the goats" (Num. 28:11, 15). This completes the list where the "goat" was exclusively appointed as the sin-offering. Surely it is more than a coincidence that they are precisely eleven in number—corresponding exactly with the eleven Curtains in our type!



It is also very striking to find that where the "goat" is not used in sacrifice, yet is it generally found in an evil connection. Rebekah placed "skins of the kids of the goats" upon Jacob’s hands and neck for the purpose of deceiving Isaac (Gen. 27:16). So the brethren of Joseph "killed a kid of the goats" and dipped his coat in it to aid their deception upon their father (Gen. 37:31). In the trick which Michal imposed upon Saul, a pillow of "goats’ hair" was employed (1 Sam. 19:13). So in contrast from the "sheep" (His own people) the Lord likens the wicked unto "goats" (Matthew 25:33).



In the light of what has just been before us it is unmistakably plain that the "goats’ hair" Curtains pointed to Christ as the great sin-offering for the iniquities of his people. He who knew no sin, was "made sin for us" (2 Cor. 5:21). Of old it was announced "Thou shalt make His soul an offering for sin" (Isa. 53:10), and thus was the fulfillment recorded—"He hath poured out His soul unto death" (Isa. 53:12). In this connection it is remarkable to note the words of Leviticus 4:25: "The priests shall... pour out his blood at the bottom of the altar." This was only said of the blood of the "sin-offering": of the blood of the burnt-offering we read that it was "sprinkled" only (Lev. 1:5).



The numerals connected with these Curtains confirm our interpretation: they were six, five, and four. Thus we learn that it was the Manhood of our blessed Redeemer, in wondrous grace, suffering for the sin of His people here on earth. But it is the six which is doubly prominent, the eleventh Curtain being expressly termed "the sixth" (v. 9), and the thirty cubits in length, has for its factors five and six. Thus, by this emphasis, the Holy Spirit has most graciously pointed out the direction which our thoughts should take. The fact that the "women" spun these goats’ hair Curtains still further emphasizes the truth that in our present type it is distinctively Christ as the "woman’s" Seed (Gen. 3:15), who is before us. It is true that the God-man suffered and died, and it is true that His two natures are inseparably united; yet, it was His humanity which made possible the great sacrifice, for Deity cannot suffer.



Underneath these goats’ hair Curtains was the gorgeous tapestry of the cherubim—embroidered white Curtains. But these were seen only by those inside the Holy Place, telling us that it is not until we have personally appropriated Christ, by a God-given faith, as our Sin-offering, that we can delight ourselves by being occupied with His personal perfections. Thus, how deeply and how solemnly significant, was the doubled-over curtain, right over the entrance into the Tabernacle. Just above its beautiful gate hung that which would remind the worshipper of the great cost paid by Another to procure entrance for him.



6. Their Loops and Taches.



"And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the Tent together, that it may be one" (vv. 10, 11).



Some excellent commentators have insisted that the goats’ hair Curtains speak primarily of Christ in His earthly life, and that they pointed to Him as the perfect Prophet. We think this is a mistake. It is true that "hairy" garments are found connected with false prophets (Hebrew of Zechariah 13:5), but no "goats’ hair." In the case of John the Baptist we are explicitly told that his raiment was of "camel’s hair" (Matthew 3, 4).



It will be noted that while the white Curtains were linked together with "gold" taches, the ones now before us were united by "brass" clasps. This important detail both reveals the mistake of others and confirms the interpretation which we have given above. "Brass" in scripture is the symbol of Divine judgment—as this will come before us again in connection with the "Brazen-altar" we shall not now adduce the proofs. Now in His prophetic office Christ’s ministry was the very reverse of the exercise of judgment—throughout it was marked by grace: John 1:17; 3:17. But regarding the goats’ hair Curtains as foreshadowing Christ "made sin" for His people, the taches of "brass" are most significant, for they tell us that, while on the Cross, the Savior suffered the outpoured Judgment of God (Isa. 53:10; Zechariah 13:7).



It should also be observed that two little words in connection with the "loops" are here most significantly omitted. The ten white Curtains were linked together through "loops of blue" (26:4); but of the eleven goats’ hair Curtains we read, three times over in 26:10, 11, simply of "loops." Had these second Curtains been designed of God to portray Christ in His prophetic office the "blue" had surely been mentioned, for His heavenly Character shone out ceaselessly during His earthly ministry. But when "made sin for us" His heavenly glory was hidden, as the three hours of darkness testified. The minute and wondrous perfection of our type is thus evidenced by the omission of "loops of blue"!



7. Their Purpose.



These goats’ hair Curtains were designed not only as a protection for the white Curtains beneath, but also to cover the golden boards of its sides and rear. These, the under Curtains failed to completely drape. It was a distance of thirty cubits from the ground on the one side, over the roof, to the ground on the other side. The white Curtains were only twenty-eight cubits in length, leaving one cubit of the golden boards exposed at the bottom on either side, And most fittingly so. As we have seen, the white Curtains, with their lovely colors embroidered upon them, foreshadowed the perfections of Christ’s person as He tabernacled among men. During His walk through this world, He did not conceal, but revealed, the glory of God, therefore was there one cubit (one is the number of unity, and thus of God in His essential nature) of the golden boards left uncovered by the white Curtains on either side of the Tabernacle!



But these goats’ hair Curtains were thirty cubits long, and thus of sufficient length not only to overlap the white Curtains, but also to completely cover the golden boards on the side of the Tabernacle. By this God intimated the great truth that He could have no tabernacle among men, and could not manifest His beauty and glory in their midst, except as His dwelling-place proclaimed, in every part of it, the fact that sin had been fully met and put away by the sacrifice of His Son!



It remains for us now to offer a brief remark on the outermost Coverings. "And thou shalt make a covering for the tent of rams’ skins dyed red, and a covering above of badgers’ skins" (v. 14). In a word, these external Coverings, on the outside of the goats’ hair Curtains, give us a twofold view of Christ enduring the judgment due the sins of His people: they show how He then appeared to the eye of God and to the eyes of men. The rams’ skins presented the Godward aspect first. The "ram" was the victim used at the consecration of the priests (Ex. 29:26), when they were separated unto the service of Jehovah. It spoke, therefore, of devotedness to God. In beautiful accord with this we find that it was a "ram" (Gen. 22:13) which took the place of Isaac when Abraham, in his devotion and obedience to God, had bound him to the altar! "The ram, being the head of the flock, tells of strength and dignity, hence the figurative significance of Psalm 114:3. The skipping and the leaping of the mighty mountains shows the Divine majesty of God, before whom the strongest and mightiest must quail" (Mr. Ridout).



The rams’ skins Covering was "dyed red," which plainly expressed devotion unto death. Thus, in the first of these Coverings we have foreshadowed Christ as the Head of His sheep, the Mighty One, living only for God, and manifesting His perfect devotion to the Father by being "obedient unto death, even the death of the cross."



The rams’ skins Covering, then, foreshadowed Christ as the Head of His people (the "sheep") perfectly consecrated to God. An a Child it was the Father’s business which occupied Him (Luke 2:49). The keynote to His ministry was "I must work the works of Him that sent Me" (John 9:4). Zeal for the Father’s honor consumed Him (John 2:17). But the rams’ skins were "dyed red," which pointed to bloodshedding. Not only did Christ live entirely for God, but He also laid down His life in obedience to the Father’s command (John 10:18). All the varied excellencies of Christ were covered by devotedness to God. At Calvary, men saw only the execution of a condemned criminal, but Heaven looked down upon the unreserved and unparalleled consecration of the Son to the Father.



Over the rams’ skins were placed badgers’ skins, and this was the outer Covering of all. This alone would be seen by the eyes of men as Israel were in the wilderness. It, therefore, brings before us Christ as He appeared to men. It specially portrays the fact that He "made Himself of no reputation" (Phil. 2:7). Born in a manger; brought up in despised Nazareth; working at the carpenter’s bench, were examples of what the rough and unsightly badgers’ skins foreshadowed. To such a degree did Christ humble Himself, the glories of His Divine person were hidden from the eyes of sinful creatures. "Is not this the carpenter?" (Mark 6:3), shows their estimation of Him. They could see none of the spiritual grace, the heavenly beauty, or even the moral perfections, which lay beneath the outward form of the despised Jesus of Nazareth. "As for this fellow, we know not from whence He is" (John 9:29) reveals the fact that they saw only the badger’s skins.



As it was with Him during His life, so also was it at His death. Just as the desert tribes through whose territory Israel passed while Journeying to Canaan, saw not the lovely Curtains underneath, so the morbid throngs which congregated at Calvary, discerned not the precious significance of what was there transpiring. Many were astonished at Christ because "His visage was more marred than any man’s, and His form than the sons of man" (Isa. 52:14). He was regarded as smitten by a curse from God because of blasphemy (Isa. 53:4). They deemed Him utterly helpless, unable to come down from the cross. Thus the rough and unsightly badgers’ skins over all, spoke of the shame and humiliation of our precious Savior before men.



It is most blessed and solemn to observe that, in sharp contrast from the ten white Curtains and the eleven goats’ hair Curtains, beneath, no dimensions are given of the two outer Coverings. Does not this intimate that that which these Coverings foreshadowed was beyond our power to measure! There was a depth and a height both in our Savior’s devotedness to God and in His humiliation before men which it is utterly impossible for us to gauge.