Gentle Readers,
we continue our study ...
The neglect of typology and the ignorance which prevails today concerning the spiritual significance of the Tabernacle is one of the many solemn signs of the times. The pyramids of Egypt and the catacombs of Rome are never-failing objects of interest. The ancient abbeys of England and the temples of heathendom attract thousands every year from the ends of the earth, to admire their architectural designs and to study their historical features. But the Tabernacle of Jehovah, which possesses a charm and a claim unknown to any other building is, like its antitype, despised and rejected of men. True, it is no longer to be seen on earth in concrete form, yet a Divinely-inspired and detailed account of it has been given to us in the Holy Scriptures. But so widely is the study of typology neglected, comparatively few among the great masses of professing Christians know anything of the Divine wonders and spiritual beauties in which the closing chapters of Exodus abound.
In our day even students of theology leave those fruitful fields to glean elsewhere. Many of them are wasting their time reading through almost countless volumes treating of the authorship of the Pentateuch, instead of poring over the sacred pages themselves. They prefer to wade through the polluted streams which the higher critics have digged, rather than drink from the pure river of the Water of Life. Even where the Divine inspiration of the books of Moses is accepted, comparatively few are occupied with their deeper teachings and blessed foreshadowings. Alas that it is so.
"The typical portions of Scripture are supremely important and as a study vastly interesting. Types are shadows. Shadows imply substance. A type has its lessons. It was the design of Jehovah to express His great thought of redemption to His people Israel in a typical or symbolic manner. By laws, ceremonies, institutions, persons and incidents, He sought to keep alive in Israel’s hearts the hope of a coming Redeemer. Christ is therefore the key to Moses’ gospel. This then is our advantage, that we can minutely compare type and antitype, and learn thereby the lessons of grace which bringeth salvation" ("Shadow and Substance," by G. Needham).
In our last article we dwelt upon the typical purport of the Tabernacle; here we shall say a few words concerning its doctrinal lessons. One of the chief values which the closing sections of Exodus possesses to the true people of God is that there we have set before us Divine illustrations, concrete representations, vivid pictures of the fundamental verities connected with our "great salvation." God, in His infinite condescension, graciously adapted His instructions to the spiritual intelligence of His children. An abstract statement of truth is much harder to apprehend than a visible representation of it to the eye. Just as in natural things a child is able to grasp the meaning of pictures before it learns to spell and to read, so God has first given us a full description of the Tabernacle and all its contents, setting before the eye that which is found in the N.T. Epistles in the form of doctrinal expositions. Thus by means of material symbols we are assisted to understand the better the riches of God’s grace in Christ our Savior.
The Tabernacle—the materials of which it was composed; the seven pieces of furniture, the priesthood who ministered therein, the offerings and sacrifices—is to be regarded as one great object-lesson, setting forth spiritual truth. For this reason, among others, was it designated "the Tent of the Testimony" (Num. 9:15). There, witness was borne of "good things to come" (Heb. 10:1). There, was proclaimed the holiness and majesty of the great Jehovah. There, were set forth the terms of communion with Him. There, was revealed the way of approach by blood-shedding. There, was exhibited the imperative need of a Divinely-appointed Mediator. There, was shown the efficacy of atonement by the sacrifice of an innocent victim in the room of the guilty. There, was established the Mercy-seat, from which God communed with the representative of His people.
Our great difficulty in seeking to interpret the portions of Scripture which now lie before us is the multitude of the revelations contained therein. By means of the Tabernacle Jehovah revealed His character and made known His purpose of redemption. There, devouring holiness and righteous indignation against sin declared the fact that God was Just even while He Justified. The Tabernacle was the place of sacrifice; its most vivid spectacle was the flowing and sprinkling of blood, pointing forward to the sufferings and death of Christ. It was also the place of cleansing; there was the blood for atonement and also the water for washing away the stains of defilement. So Christ "loved the Church and gave Himself for it, that He might sanctify and cleanse it, with the washing of water by the Word; that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish" (Eph. 5:25-27). The Tabernacle had inner chambers, setting forth the fullness of those blessings which the believer has in Christ. In them was light, bread, and the altar of prayer—all finding their anti-typical fulfillment in our blessed Redeemer.
Probably the outstanding lesson taught us through the Tabernacle was the way in which a sinner might approach God. First of all, he was most forcibly reminded that sin had separated him from God. The Tabernacle was God’s dwelling-place, and it was enclosed, being encircled by walls of pure white curtains. This at once taught Israel the holiness of the One who had come to dwell in their midst; they were shut out and He was shut in. Their sinfulness unfitted them to enter His holy presence. O my reader, have you ever pondered the Ineffable holiness of God, and realized that your sins have placed you at a guilty distance from Him?
But though the sanctuary of Jehovah was enclosed, there was a door through which the Israelite might enter the outer court, though further he might not advance. There, within the outer court, stood the Tabernacle proper, with its two compartments, surrounded by walls of wooden boards, and only the priests were allowed therein, and they but in the first chamber—the holy place. Beyond, lay the holy of holies, where the Shekinah glory, the visible representation of God’s presence, resided between the cherubim on the mercy-seat. Into this compartment none ever entered save Moses the mediator, and Aaron the high priest one day in the year.
Marvelous is the progressive order of teaching in connection with the various objects in the Tabernacle. At the brazen altar sin was judged, and by blood-shedding put away. At the laver purification was effected. In the holy place provision was made for prayer, food and illumination; while in the holy of holies the glory of the enthroned King was displayed. The same principle of progress is also to be seen in the increasing value of the sacred vessels. Those in the outer court were of wood and brass; whereas those in the inner compartments were of wood and gold. So too the various curtains grew richer in design and embellishment, the inner veil being the costliest and most elaborate. Again, the outer court, being open, was illumined by natural light; the holy place was lit up by the light from the golden candlestick; but the holy of holies was radiated by the Shekinah glory of Jehovah. Thus the journey from the outer court into the holy of holies was from sin to purification, and from grace to glory. How blessedly did this illustrate the truth that "the path of the Just is as the shining light, that shineth more and more unto the perfect day" (Prov. 4:18).
The order in which the Tabernacle and its contents are described is most significant. The first thing mentioned is the ark (25:10) and its covering—the mercy-seat (25:17), which was Jehovah’s throne in Israel’s midst. Then comes the table (25:23) and the candlestick (25:31), the curtains (26:1), and boards (26:15) of the Tabernacle proper, with the separating veil (26:31). Last comes the brazen altar (27:1) and the hangings of the court (27:9). Thus it will be seen that the order is from the interior to the exterior. It is the order of sovereign grace, God coming from His throne right to the outer door where the sinner was! How this reminds us of the Incarnation; the sinner in his sins could not go from earth to heaven, so God in the person of His Son came from heaven to earth, and died the Just for the unjust "that He might bring us to God (1 Pet. 3:18). Blessedly was this emphasized by Christ in His teaching—the Shepherd going after the lost sheep (Luke 15:4), the good Samaritan journeying to where the wounded traveler lay (Luke 10:33), etc.
"In describing the things that pertain to worship, He commences with the most precious type of all—the breast-plate the high priest wore on his heart (28:4) and ends with the laver of brass in which Aaron’s sons were to wash their hands and feet daily (30:18). It is thus too in the book that takes up the sacrifices—Leviticus. It commences not with the offerings for sins, but the highest form of all—the burnt offering (Lev. 2:1). God’s glory must be the first object to be established by the work of Christ, and then our need met (Lev. 4). But that which we first apprehend is surely that which meets our need in the sin-offering. And the vast difference in the ancient and it is often years before we understand that it is a "sweet savor" sacrifice that met the need of God’s heart and established His glory" (Mr. C. H. Bright in "Pictures of Salvation").
It is very striking to note that in the second description of the Tabernacle, where we have the record of its manufacture and erection, there is a notable variation—instead of beginning with the contents of the holy of holies where Jehovah dwelt, we have described the Tabernacle and curtains of the outer court, which the common people saw. Here the order is from without to within—the experimental order, the order in which Divine truth is apprehended by the soul. This same twofold order may be seen in the Epistles to the Romans and Ephesians. In the former, the Holy Spirit begins with man’s sinfulness, guiltiness, and ruin; goes on to speak of God’s provision in Christ, and then closes the doctrinal section by showing us the redeemed sinner in the presence of God, from whom there is no separation. In Ephesians the Spirit begins with God’s eternal counsels, choosing us in Christ before the foundation of the world, and then treats of redemption and regeneration and the consequent privileges and responsibilities flowing therefrom. In Romans it is the sinner going in to God; in Ephesians, God coming out the sinner. Such is the double teaching in the twofold order of the description of the Tabernacle.
Before Jehovah gave instructions to Moses concerning the various articles in the Tabernacle, He first ordered him to require of Israel as an offering, the different materials out of which they were to be made. "And the Lord spake unto Moses, saying, Speak unto the children of Israel that they bring Me an offering: of every man that giveth it willingly with his heart ye shall take My offering" (Ex. 25:1-2). Very beautiful is this. The materials out of which the Tabernacle was to be made were to be provided by the voluntary offerings of devoted hearts. The great Jehovah who inhabiteth the praises of eternity condescended to take up His abode in a boarded and curtained Tent, erected by those who desired His presence in their midst (see 15:2).
Historically, we may admire the fruit of God’s grace working in the hearts of His redeemed so that they willingly offered the required materials. Their offering was so spontaneous and full (see 35:21-29) that we are told, "And they spake unto Moses, saying, the people bring much more than enough for the service of the work, which the Lord commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary, so the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much" (36:5-7). But behind the historical we are to look for the spiritual, and behold here a lovely type of the voluntariness and joy of the Lord Jesus, who freely and gladly became flesh, thus providing God with a perfect Sanctuary as He tabernacled among men!
"And this is the offering which ye shall take of them; gold, and silver and brass; and blue, and purple, and scarlet, and fine linen; and goats, and rams’ skins dyed red, and badgers skins; and shittim wood; oil for the light, spices for anointing oil, and for sweet incense; onyx stones, and stones to be set in the ephod, and in the breastplate" (v. 3-7). Each of these articles tells forth one of the manifold perfections of Christ. The gold, His Divine glory. The silver, the redemption which He wrought and bought for us. The brass, His capacity to endure the wrath of God against our sins. The blue, His heavenly origin. The purple, His royal majesty. The scarlet, His earthly glory in a coming day. The fine linen, His holiness made manifest by His righteous walk and ways. The goats’ hair, His atonement. The rams’ skins, His devotedness to God. The badgers’ skins, His ability to protect His people. The shittim wood, His incorruptible humanity. The oil for the light, His Divine wisdom. The spices, His fragrance unto God. The precious stones, His priestly perfections. We do not now offer proofs for these definitions nor enlarge upon their blessedness, as, God willing, each one will come before us for fuller consideration in the articles to follow.
With the above verses should be compared Exodus 38:24-31, where the Holy Spirit has given us the respective weights of the gold, silver and brass. Careful students have estimated there would be fully a ton and a quarter of gold, which at modern value would be worth upwards of one hundred and seventy-five thousand pounds, or eight hundred and sixty thousand dollars, but allowing for present-day purchasing values, worth much more. Of silver there would be fully four tons and a quarter, and worth forty thousand pounds or two hundred thousand dollars. Of brass (more likely, copper) there was also over four tons. In addition, there were the textile fabrics, blue, purple, scarlet and fine twined linen, besides goats’ hair, rams’ and badgers’ skins, and large quantities of shittim wood, the amounts of which are not recorded. Last, but not least, were the precious stones for the breastplate of the high priest. All of this indicates the great costliness of the Tabernacle. At modern values its materials would be worth at least a million pounds or five million dollars. How this, in type, told of God’s estimate of Christ; how it shows us the Father saying, This is My Beloved Son in whom I am well pleased!
It is noteworthy that there were fifteen separate articles specified in the above verses, the factors of which are three and five—almost every numeral connected with the Tabernacle was a division or multiple of one of these. Now three is the number of manifestation and therefore of God—in the three Persons of the Trinity. Five is the number of grace. Putting these together, fifteen signifies, in the language of spiritual arithmetic, God’s grace manifested. How eminently suited were these numerals as the predominating ones in that dwelling-place of God which pointed forward to His incarnate Son! It was in Christ, come to earth, that the grace of God was fully made known. How this shows us, again, that there is a deep meaning to the minutest detail of Holy Writ!
"And let them make Me a sanctuary; that I may dwell among them" (v. 8). Here is the leading feature to bear in mind concerning the Tabernacle: it was to be Jehovah’s "sanctuary," God’s dwelling-place. It is important to observe that it was not until He had redeemed a people unto Himself that God dwelt amid them on the earth. He visited Adam in Eden, He appeared to and communed with the patriarchs, He gave communications to Moses even in Egypt, but not until He had redeemed His people out of the house of bondage, not until they had been separated from their enemies at the Red Sea, not until His government over them had been established at Sinai, did He propose the making of a sanctuary, in which He might dwell among His saints.
The Tabernacle then was the pledge and proof that God had graciously brought His redeemed people into relationship with Himself, yea, into a place of nearness to Himself. So we, who once were (because of sin) far off from Him, have been made nigh by the precious blood of Christ (Eph. 2:13). The awful distance which once separated is now gone; we have been brought "to God" (1 Pet. 3:18). O the wondrous riches of Divine mercy! First bought by Christ, then sought by the Spirit, and in consequence, brought to the Father; and that not as guilty criminals, but as happy children. Blessedly is this illustrated at the close of that wondrous parable In Luke 15. There we are shown that the one who had wasted his substance in the far country, then convicted of his deep need and brought to repentance, finally welcomed by the Father, fitted for His presence and given a seat at His table.
But as at the marriage-feast in Cana of Galilee, the best wine is reserved for the last. "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sin. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God" (Rev. 21:1-3). "Then the counsels of God’s heart will be displayed in their consummated perfection, and, inasmuch as the former things, with all the sorrows connected with them through man’s sin, will have passed away, there will be nothing to hinder the full, perfect, and blessed enjoyment arising out of the unhindered flow of God’s heart to His people, and their hearts to Him, and from His perfect manifestation and their perfect worship and service" (Mr. Ed. Dennett).
"According to all that I show thee. after the pattern of the Tabernacle, and the pattern of all the instruments thereof even so shall you make it" (v. 9). It is to be noted that Moses not only received implicit instructions as to what materials the tabernacle was to be made from, and (as we shall see later) complete details as to the dimensions, plan, and furnishings thereof; but that a pattern or model was set before him, after which it was to be constructed. That this is a point of importance for us to weigh is evident from the number of times it is repeated in the Scriptures. No less than seven times are we informed that Moses was commanded to make the Sanctuary after the pattern of it which was shown him in the Mount—see Exodus 25:9; 25:40; 26:30; 27:8; Numbers 8:4; Acts 7:44; Hebrews 8:5. Nothing was left to man’s wisdom, still less to "chance"; everything was to be in exact accordance with the Divine model. Does not this teach us that everything concerning Christ and His people has been wrought out according to the eternal purpose of Him who worketh all things after the counsel of His own will! May Divine grace enable us to rest there in perfect peace and Joyous worship
Wednesday, April 18, 2012
Tuesday, March 27, 2012
"Doc Notes" Exodus -TheTabernacle Part 33
Gentle Reader,
We have now arrived at the longest, most blessed, but least read and understood section of this precious book of Exodus. From the beginning of chapter 25 to the end of 40—excepting the important parenthesis in 32 to 34—the Holy Spirit has given us a detailed description of the Tabernacle, its structure, furniture, and priesthood. It is a fact worthy of our closest and fullest consideration that more space is devoted to an account of the Tabernacle than to any other single object or subject treated of in Holy Writ. Its courts, its furniture, and its ritual are described with a surprising particularity of detail. Two chapters suffice for a record of God’s work in creating and fitting this earth for human habitation, whereas ten chapters are needed to tell us about the Tabernacle. Truly God’s thoughts and ways are different from ours!
How sadly many of God’s own people have dishonored Him and His Word by their studied neglect of these chapters! Too many have seen in the Tabernacle, with its Divinely-appointed arrangements and services, only a ritual of the past—a record of Jewish manners and customs which have long since passed away and which have no meaning for or value to us. But "all Scripture is given by inspiration of God and is profitable" (2 Tim. 3:16). The Christian cannot neglect any portion of the Word without suffering loss: "whatsoever things were written aforetime (in the Old Testament) were written for our learning" (Rom. 15:4). Again and again in the New Testament the Holy Spirit makes figurative reference to the Tabernacle and its furniture, and much in the Epistle to the Hebrews cannot be understood without reference to the contents of Exodus and Leviticus.
"The tabernacle is one of the most important and instructive types. Here is such a variety of truths, here is such a fullness and manifoldness of spiritual teaching, that our great difficulty is to combine all the various lessons and aspects which it presents. The tabernacle has no fewer than three meanings, In the first place, the tabernacle is a type, a visible illustration, of that heavenly place in which God has His dwelling. In the second place, the tabernacle is a type of Jesus Christ, who is the meeting-place between God and man. And, in the third place, the tabernacle is a type of Christ in the Church—of the communion of Jesus with all believers" (Adolph Saphir).
The first of these meanings is clearly stated in Hebrews 9:23-24: "It was, therefore necessary that the patterns of things in the heavens should be purified with these (i.e. sprinklings of blood see Hebrews 9:21-22); but the heavenly things themselves with bettor sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of Clod for us." "The tabernacle was a symbol of God’s dwelling. There is a Sanctuary, wherein is the especial residence and manifestation of the glorious presence of God. Solomon, although he confesses that the heaven of heavens cannot contain God, yet prays that the Lord may hear in heaven His dwelling-place (2 Chron. 6). Jeremiah testifies, ‘A glorious high throne from the beginning is the place of our sanctuary’ (17:12). The visions of Ezekiel also bring before us the heavens opened and the likeness of a throne, and the appearance of the likeness of the glory of the Lord; the likeness as the appearance of a man above upon the throne (1:26). Of this heavenly locality David speaks, when he asks, ‘Who shall abide in Thy tabernacle? Who shall dwell in Thy holy hill?’ (Ps. 24:3). In the book of Revelation we receive still further confirmation of this truth: ‘And after that I looked, and, behold, the temple of the tabernacle of testimony in Heaven was opened’ (15:5) . . . Almost all expressions which are employed in describing the significance of the tabernacle are also used in reference to Heaven" (A. Saphir).
Secondly, the Tabernacle is a type of the Lord Jesus Himself, particularly of Him here on earth during the days of His flesh. Just as the Tabernacle was Jehovah’s dwelling-place in the midst of Israel so are we told that "God was in Christ reconciling a world unto Himself’ (2 Cor. 5:19); and again, "In Him dwelleth all the fullness of the Godhead bodily" (Col. 2:9). Beautifully was this application of our type manifested at the Incarnation. The Tabernacle was not something which originated in the minds of Israel, or even of Moses. but was designed by God Himself. So the Manhood of Christ, which enshrined His Deity, was not begotten by man—"A body hast Thou prepared Me" (Heb. 10:5). He said. This second aspect of the type will be developed more fully below.
But the tabernacle has yet a third aspect. "There God and His people met. The ark of the covenant was not merely the throne where God manifested Himself in His holiness, but it was also the throne of relationship with His people. In all the offerings and sacrifices God was manifested; just as regards sin, merciful as regards the sinner; there also God and the sinner met. So throughout the tabernacle there was the manifestation of God in order to bring Israel into communion with Himself. In the Tabernacle man’s fellowship with God was symbolized through manifold mediations. sacrifices, offerings. But in Jesus we have the perfect and eternal fulfillment" (A Saphir). This third aspect of our type is more than hinted at in Revelation 21:3: "Behold, the tabernacle of God is with men, and He will dwell with them, and thy shall be His people, and God Himself shall be with them, and be their God."
The key to the Tabernacle, then, is Christ. In the volume of the Book it is written of Him. As a whole and in each of its parts the Tabernacle foreshadowed the person and work of the Lord Jesus. Each detail in it typified some aspect of His ministry or some excellency in His person. Proof of this is furnished in John 1:14: "And the Word became flesh and tabernacled among us" (R. V. margin). The reference here is to the Divine incarnation and first advent of God’s Sea to this earth, and its language takes us back to the book of Exodus. Many and varied are the correspondences between the type and the anti-type. We take leave to quote from our comments on John 1:14.
1. The Tabernacle was a temporary appointment. In this it differed from the temple of Solomon, which was a permanent structure. The Tabernacle was simply a tent, a temporary convenience, something that was suited to be moved about from place to place during the journeyings of the children of Israel. So it was when our blessed Lord tabernacled here among men. His stay was but a brief one—less than forty years; and, like the type. He abode not long in any one place, but was constantly on the move, unwearied in the activity of His love.
2. The Tabernacle was for use in the wilderness. After Israel settled in Canaan, the Tabernacle was superceded by the temple. But during the time of the pilgrimage from Egypt to the promised land, the Tabernacle was God’s appointed provision for them. The wilderness strikingly foreshadowed the conditions amid which the eternal Word tabernacled among men at His first advent. The wilderness-home of the Tabernacle unmistakably foreshadowed the manger-cradle, the Nazareth-carpenter’s bench, the "nowhere for the Son of man to lay His head," the borrowed tomb for His sepulcher. A careful study of the chronology of the Pentateuch seems to indicate that Israel used the Tabernacle in the wilderness rather less than thirty-five years!
3. The Tabernacle was mean, humble, and unattractive in outward appearance. Altogether unlike the costly and magnificent temple of Solomon there was nothing in the externals of the Tabernacle to please the carnal eye. Nothing but plain boards and skins. So it was at the Incarnation. The Divine majesty of our Lord was hidden beneath a veil of flesh. He came, unattended by any imposing retinues of angels. To the unbelieving gaze of Israel He had no form or comeliness; and when they beheld Him their unanointed eyes saw in Him no beauty that they should desire Him.
4. The Tabernacle was God’s dwelling place. It was there, in the midst of Israel’s camp, that He took up His abode. There, between the Cherubim. upon the mercy-seat He made His throne. In the holy of holies He manifested His presence by means of the Shekinah glory. And during the thirty-three years that the Word tabernacled among men. God had His dwelling-place in Palestine. The holy of holies received its anti-typical fulfillment in the person of the Holy One of God. Just as the Shekinah dwelt between the two Cherubim, so on the mount of transfiguration the glory of the God-man flashed forth from between two men—Moses and Elijah. "We beheld his glory "is the language of the tabernacle-type.
5. The Tabernacle was, therefore, the place where God met with man. It was termed "the Tent of Meeting." If an Israelite desired to draw near unto Jehovah he had to come to the door of the Tabernacle. When giving instruction to Moses concerning the making of the Tabernacle and its furnishings, God said, "And thou shalt put the mercy-seat above upon the ark, and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, awl I will commune with thee" (Ex. 25:21-22). How perfect is this lovely type! Christ is the meeting-place between God and man. No man cometh unto the Father but by Him (John 14:6). There is but one Mediator between God and men—the Man Christ Jesus (1 Tim. 2:5). He is the One who spans the gulf between Deity and humanity, because Himself both God and Man.
6. The Tabernacle was the center of Israel’s camp. In the immediate vicinity of the Tabernacle dwelt the Levites the priestly tribe: "But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof; and over all things that belong to it; they shall bear the tabernacle and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle" (Num. 1:50); and around the Levites were grouped the twelve, tribes, three on either side—see Numbers 2. Again; we read that when Israel’s camp was to be moved from one place to another. "then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp" (Num. 2:17). Once more, "And Moses went out, and told the people the words of the Lord and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a Cloud and spake unto him" (Num. 11:24-25). How striking is this! The Tabernacle was the great gathering-center. As such it was a beautiful foreshadowing of the Lord Jesus. He is our great gathering-center, and His precious promise is that "where two or three are gathered together in My name there am I in the midst of them" (Matthew 18:20).
7. The Tabernacle was the place where the Law was preserved. The first two tables of stone, on which Jehovah had inscribed the ten commandments were broken (Ex. 32:19); but the second set were deposited in the ark in the tabernacle for safe keeping (Deut. 10:2-5). It was only there, within the holy of holies, that the tablets of the Law were preserved intact. How this, again, speaks to us of Christ! He it was that said, "Lo, I come: in the volume of the book it is written of Me; I delight to do Thy will, O My God: Yea, Thy Law is within My heart" (Ps. 40:8). Throughout His perfect life He preserved in thought, word, and deed the Divine Decalogue, honoring and magnifying God’s Law.
8. The Tabernacle was the place where sacrifice was made. In its outer court stood the brazen altar, to which the animals were brought, and on which they were slain. There it was the blood was shed and atonement was made for sin. So it was with the Lord Jesus. He fulfilled in His own person the typical significance of the brazen altar, as of every piece of the tabernacle furniture. The body in which He tabernacled on earth was nailed to the cruel Tree. The Cross was the altar upon which Pod’s Lamb was slain, where His precious blood was shed, and where complete atonement was made for sin.
9. The Tabernacle was the place where the priestly family was fed. "And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it he eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it . . . The priest that offereth it for sin shall eat it: in the holy place shall it be eaten" (Lev. 6:16-26). How deeply significant are these scriptures in their typical import! And how they should speak to us of Christ as the Food of God’s priestly family today, i.e., all believers (1 Pet. 2:5). He is the Bread of life. He is the One upon whom our souls delight to feed.
10. The Tabernacle was the place of worship. To it the pious Israelite brought his offerings. To it he turned when he desired to worship Jehovah. From its door the voice of the Lord was heard. Within its courts the priests ministered in their sacred service. And so it wins with the anti-type. It is by Him we are to offer unto God a sacrifice of praise. (Heb. 13:15). It is in Him, and by Him, alone, that we can worship the Father. It is through Him we have access to the throne of grace.
11. The Tabernacle had but one door. Think of such a large building with but a single entrance! The outer court, with its solid walls of white curtains, was pierced by one gate only; telling us there is, but one way into the presence of the holy God. How this reminds us of the words of that One who said, "I am the way, the truth, and the life, no man cometh unto the Father but by Me!" Access can be obtained only through Him who declared "I am the Door" (John 10:9).
12. The Tabernacle was approached through the tribe of Judah, This is a most striking detail not obvious at first sight, but which is clearly established by a comparison of scripture with scripture. Numbers 2, records the ordering of the twelve tribes of Israel as they were grouped around the four sides of the Tabernacle, and verse 3 tells us that Judah was to pitch on the east side. Now Exodus 27:12-17 makes it clear that the door of the Tabernacle wins also on the east side. Thus, entrance into the Divine sanctuary was obtained through Judah. The significance of this is easily discerned. It was through Judah that the true Tabernacle obtained entrance into this world. Therefore is our Lord designated "the Lion of the tribe of Judah" (Rev. 5:5).
13. The Tabernacle hints at the universal Lordship of Christ. This may be seen from the fact that every kingdom in nature contributed its share toward building and enriching the Tabernacle. The mineral kingdom supplied the metals and the precious stones; the vegetable gave the wood, linen, oil and spices; the animal furnished the skins and goats hair curtains, in addition to the multitude of sacrifices which were constantly required. How this reminds us of the words of Him whom the Tabernacle foreshadowed," The silver is Mine, and the gold is Mine" (Hag. 2:8); and again, "The cattle upon a thousand hills are Mine" (Ps. 50:10).
14. The Tabernacle was ministered unto by the Women. Their part was to provide the beautiful curtains and hangings: "And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose hearts stirred thorn up in wisdom spun goats’ hair" (Ex. 35:26). How beautifully this foreshadowed the loving devotion of those women ‘mentioned in the Gospels who ministered to Christ of their substance: see Luke 7:37; 8:2-3; John 12:3; Luke 23:55-56.
Thus we see how fully and how perfectly the tabernacle of old foreshadowed the person of our blessed Lord, and why the Holy Spirit, when announcing the Incarnation, said, "And the Word became flesh and tabernacled among us." It should be pointed out that there is a series of striking contrasts between the wilderness tabernacle and Solomon’s temple in their respective foreshadowings of Christ.
(1) The tabernacle foreshadowed Christ in His first advent; the temple looks forward to Christ at His second advent.
(2) The tabernacle was first historically; the temple was not built until long afterwards.
(3) The tabernacle was but a temporary erection; the temple was a permanent structure.
(4) The tabernacle was erected by Moses the prophet (which was the office Christ filled during His first advent): the temple was built by Solomon the king (which is the office Christ will fill at His second advent).
(5) The tabernacle was used in the wilderness—speaking of Christ’s humiliation; the temple was built in Jerusalem, the "city of the great King" (Matthew 5:35)—speaking of Christ’s future glorification.
(6) The numeral which figured most prominently in the tabernacle was five, which speaks of grace, and grace was what characterized the earthly ministry of Christ at His first advent; but the leading numeral in the triple was twelve, which speaks of government, for at His second advent Christ shall rule and reign as King of kings and Lord of lords.
(7) The tabernacle was unattractive in its externals—so when Christ was here before, He was as "a root out of a dry ground": but the temple was renowned for its outward magnificence—so Christ when He returns shall come in power and great glory.
The careful reader will have noticed that there are two full accounts given in Exodus of the construction of the Tabernacle. This is indeed noteworthy, and evidences once more the accuracy and fullness of the type. First we have a description of the Tabernacle and its furniture as it was given to Moses in the Mount directly by Jehovah Himself. Then, as a parenthesis, in chapters 32, 33, we have the record of Israel’s transgressing the holy covenant in the sin of idolatry. Finally, from chapters 35 to the end of the book we have the actual erection of the Tabernacle. What was foreshadowed by this we shall now endeavor to indicate.
First, there is the tabernacle as it was originally planned in Heaven anal then shown as a pattern to Moses on the Mount. What did this adumbrate but Christ set forth from eternity in the counsels of the Godhead? The great Sacrifice was no afterthought on the part of God. He was not taken by surprise, nor was His eternal purpose interfered with when Adam transgressed His commandment. The Lamb was "foreordained before the foundation of the world" (1 Pet. 1:20)! Then in Jehovah showing to Moses the pattern of the Tabernacle which was to be erected, we have prefigured the successive types and prophecies which God gave to His people before His Son became incarnate. Just as Moses later built the Tabernacle according to the actual model which God had shown him during the forty days on the Mount, so Christ was born, lived and died, in exact accord with the prophetic plan which God gave during the forty centuries that preceded.
Second, in chapters 32 and 33 we are introduced to a dark interval of rebellion, when Israel sinned grievously against their Divine Benefactor. How accurately this depicts the fall and failure of man during the whole of the Old Testament period, and how it witnessed to the need of that redemption which God, in His marvelous grace, had prepared! "Christ had been already provided, but man must feel the need of the Divine salvation by the actual experience of sin. It is touching beyond degree to know that all the time that man was rebelling against God, God’s remedy was waiting in that mount of grace" (Christ in the Tabernacle, by A. B. Simpson). Despite Israel’s fearful transgression in the interval, the Tabernacle was erected; even so the fearful wickedness of men and all their countless abominations did not turn God from His purpose of mercy. When the fullness of time was come, God sent forth His Son. Where sin abounded, grace did much more abound.
Third, in the last six chapters we have the inspired record of the actual erection of the Tabernacle. Here we see the counsels of God perfectly executed, and most striking is it to note the provision He made for carrying out His design of a sanctuary. In 35:30-31, we read, "And Moses said unto the children of Israel. See, the Lord hath called by name Bezeleel the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship."
Thus we learn that it was by, the gracious agency of the Spirit of God that the Tabernacle was brought into existence! What anointed eye can fail to see here that which made possible and actual the Divine incarnation, namely, the supernatural operations of the Spirit of God—see Luke 1:34-35! And how remarkable (and yet not remarkable) that the instrument used belonged to the tribe of Judah: so Mary was of the royal stock! Thus, in type and anti-type, the Divine plan was secured through the operations of the Spirit of God. Thus, also, do we see all the three persons of the Godhead in connection with the Tabernacle.
How unspeakably blessed is the word recorded in 40:34. "Then a cloud covered the tent of the congregation and the glory of the Lord filled the Tabernacle." Mean as was the outward appearance of that Tent, yet within, abode the Divine glory. So it was with the Antitype. When He appeared before men, He had "no form nor comeliness" (Isa. 5:2). yet in Him dwelt all the fullness of the Godhead bodily.
What has been said above in no wise conflicts with the closing paragraphs of the preceding article. David was inspired to write "Thy commandment is exceeding broad" (Ps. 119:96). Well, had it been if expositors and commentators had borne this more in mind. There is not only a depth, but also a fullness to the Scriptures which are worthy of their Divine Author. God’s Word is many-sided in its application. Some times a single parable (that of the Sower, for example) contains important practical lessons, doctrinal instruction, a prophetic forecast and a dispensational picture. How many of the prophecies, perhaps all of them have a double—a minor and a major, a germinal and a terminal—and sometimes a threefold fulfillment. Thus it is also with the types. Some Old Testament characters are equally types of Christ, of Israel, and of the Christian. So with the Tabernacle: many of its details have more than one typical significance. May the Holy Spirit be our Teacher as we endeavor to take them up.
To be continued . . .
Thursday, March 15, 2012
"Doc Notes" The Covenant Part 32
Dear Gentle Readers,
I have not written for a while but my mither recently past away and we have been otherwise occupied as we are sure you will understand.
The twenty-fourth chapter of Exodus introduces us to a scene for which there is nothing approaching a parallel on all the pages of inspired history prior to the Divine Incarnation and the tabernacling of God among men. It might suitably be designated the Old Testament Mount of Transfiguration, for here Jehovah manifested His glory as never before or after during the whole of the Mosaic economy. Here we witness Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel in the very presence of God, and not only are we told that "He laid not His hand on them." but they were thoroughly at ease in His presence, for they did "eat and drink" before Him! Before endeavoring to contemplate such a glorious scene let us offer a brief remark on its occasion and setting.
In Exodus 19 we behold Jehovah proposing to enter into a covenant of works with Israel, making their national blessing contingent upon their obedience to His commandments (vv. 5, 6). To the terms of this covenant the chosen people unanimously and heartily agreed (v. 8). Following their purification, of themselves, three days later God came down to the summit of Sinai and spake to Moses, charging him to go and again warn the people assembled at its base not to break the barrier which had been erected. After which God spake all that is recorded in Exodus 20 to 23. Concerning the Ten Words in chapter 20 and the typical significance of the "judgment" regarding slaves at the beginning of 21, we have already commented; the remainder of those chapters we now pass over as not falling within the scope of our present work, which is to concentrate upon that which is more obvious in the typical teachings of Exodus. That there is much spiritual teaching as well as moral instruction in Exodus 22 and 23 we doubt not, but so far as we are aware God has not yet been pleased to enlighten any of His servants thereon. Let the student, however, read carefully through them, noting how just, comprehensive and perfect were the laws which the Lord gave unto Israel.
"And He said unto Moses, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel and worship ye afar off" (v. 1). In the light of what precedes, this is most significant and solemn. It tells us in language too plain to be misunderstood that man cannot approach unto God on the ground of his own works. Mark that this was said by the Lord before the legal covenant had been confirmed, and therefore before a single failure had been recorded against Israel under that economy. Even had there been no failure, no disobedience, yet the keeping of God’s commandments cannot secure access into the Divine presence as the "afar off" plainly denoted. For any man to come unto the Father, the work of Christ was indispensable.
"And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him" (v. 2). An exception was made in the case of Moses, not because he possessed any superior claim upon God, nor because he was personally entitled to such a privilege, but only because he was the appointed mediator between God and His people, and therefore the type of the Lord Jesus Christ. It is this which gives meaning to and opens for us the typical significance of so much that is recorded about Moses. The repeated prohibition in this verse emphasizes what is said in the previous one and confirms our comments thereon; Christ had to suffer for sins, "The Just for the unjust, that He might bring us to God" (1 Pet. 3:18).
"And Moses came and told the people all the words of the Lord, and all the Judgments; and all the people answered with one voice, and said, All the words which the Lord hath said will we do" (v. 3). The "words" refer to the ten commandments recorded in Exodus 20, the "Judgments" to what is found in chapters 21 to 23, as the first verse of 21 intimates. It is most important to observe that the Ten Words are here again definitely distinguished from the other "Judgments," affording additional confirmation of what we have said thereon in previous articles. Once more the people unanimously registered their acceptance of the covenant of works.
"And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord" (vv. 4, 5). That was in obedience to what the Lord had said unto Moses as recorded in 20:24. The "young men" (probably the "first born" who had been sanctified unto the Lord, 13:2, etc.) performed this priestly work because the Levites had not yet been set apart to that office. Much confusion has been caused through failing to note the specific character of these sacrifices. It was not the blood of atonement which was here shed, for wherever that is in view it is always for the averting of God’s holy wrath against sin. But nothing like that is seen here. What we have before us is that which speaks of thanksgiving and dedication unto God (the "‘burnt" offering) and that which tells of happy fellowship (the "peace" offering).
"And Moses took half of the blood, and put in basins; and half of the blood he sprinkled on the altar. And he took the blood of the covenant, and read in the audience of the people; and they said All that the Lord hath said will we do, and be obedient" (vv. 6, 7). For a full exposition of the meaning of Moses’ act we must refer the reader to Hebrews 9, regretting very much that we cannot here give a detailed interpretation of that most important chapter; it will be noted that vv. 18-20 refer specifically to what is here before us in Exodus 24. Suffice it now to say that, so far as the historical significance of this sprinkling of the blood was concerned, it denoted a solemn ratification of the covenant into which Israel entered with Jehovah at Sinai. Note how the covenant God made with Noah was also preceded by a sacrifice offered to Him: Genesis 8:20 to 9; so too in connection with the Abrahamic covenant (Gen. 15:9, 10, 17).
"Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and they saw the God of Israel" (vv. 9, 10). Precious beyond words is this, showing us the inestimable value of the blood, and the wondrous privileges it procures for those who are sprinkled by it. Note the connecting "then," i.e., when the blood had been applied. A similar example, equally forceful and blessed, is found in Revelation 7:14, 15, where we read, "And He said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple." The "elders" of Exodus 24 were representatives of the Nation. Here then was a blood-sprinkled people, who had not yet broken the covenant, in communion with God. The eating and drinking told of the fullness of their welcome and of the peace which ruled their hearts in the Divine Presence.
"And they saw the God of Israel; and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness" (v. 10). The "sapphire stone" speaks of Divine government—the throne of God—as a reference to Ezekiel 1:26 will show; that government which will yet rest upon the shoulders of "the Man" Christ Jesus. But why the "paved work"? May not the reference be to the finished work of the Savior which forms the basis of His Millennial reign? Christ came here to finish the Father’s work (John 5:17, 17:4), piecing it all together, that it might be a pavement of glory as the place of His feet. The "body of heaven in his clearness" may speak of the Divine counsels. If we look up to heaven on a clear day all is blue; it is the intensity of the depths of space, infinite—like Jehovah’s counsels. But in Christ God has brought His counsels so near that we may contemplate them as the body of heaven in its clearness.
"And upon the nobles of the children He laid not His hand; also they saw God, and did eat and drink" (v. 11). "But yesterday it would have been death to them to ‘break through to gaze’ but now ‘they saw God’! And such was their ‘boldness,’ due to the blood of the covenant, that ‘they did eat and drink’ in the Divine presence. The man off the world will ask, How could ‘the blood of calves and goats’ make any difference in their fitness to approach God? And the answer is, Just in the same way that a few pieces of paper may raise a pauper from poverty to wealth. The bank-note paper is intrinsically worthless, but it represents gold in the coffers of the Bank of Ireland. Just as valueless was that ‘blood of slain beasts,’ but it represented ‘the precious blood of Christ.’ And just as in a single day the bank-notes may raise the recipient from pauperism to affluence, so that blood availed to constitute the Israelites a holy people in covenant with God" (Sir Robert Anderson).
There is one thing here that is very solemn, namely, the repeated mention of Nadab and Abihu; vv. 1, 9. "They were both sons of Aaron, and with their father were selected for this singular privilege. But neither light nor privilege can ensure salvation, nor, if believers, a holy and obedient walk. Both afterwards met with a terrible end. They ‘offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord’ (Lev. 10:1, 2). After this scene in our chapter, they were consecrated to the priesthood and it was while in the performance of their duty in this office, or rather because of their failure in it, that they fell under the judgment of God. Let the warning sink deep into our hearts, that office and special privileges are alike powerless to save" (Mr. Dennett).
Israel’s history continued for almost fifteen hundred years after this memorable occasion, but never again did their elders "see God," and never again did they eat and drink in His presence. Sin came in; their very next act was to break the holy Law by making and worshipping a golden calf, and the next time we see them drinking, it is of the waters of judgment (32:20). How unspeakably blessed to remember that what Israel (through their official heads) enjoyed for a brief season, is now ours forever! A way has been opened for us into the very presence of God, and there, within the veil, we may commune with Him.
In the remainder of our chapter Moses is once again separated from Aaron, Nadab and Abihu and the seventy elders, resuming his mediatorial position, to receive from God the two tables of stone which He had written. For this purpose he is called up to meet the Lord in the Mount—apparently at the summit—where he remained forty days and nights alone with God. During this time the glory of the Lord was displayed before the eyes of Israel for seven days—a glory "like devouring fire" (vv. 15 to 18). "This was not the glory of His grace but the glory of His holiness, as is seen by the symbol of devouring fire—the glory of the Lord in His relationship with Israel on the basis of the law (compare 2 Cor. 3). It was a glory therefore that no sinner could dare approach, for holiness and sin cannot be brought together; but now, through the grace of God, on the ground of accomplished atonement, believers can not only draw near, and be at home in the glory, but with unveiled face beholding the glory of the Lord are changed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18). We approach boldly, and with delight gaze upon the glory, because every ray we behold in the face of Christ glorified is a proof of the fact that our sins are put away, and that redemption is accomplished" (Mr. E. Dennett).
"And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the Mount forty days and forty nights" (v. 18). Those forty days, what happened in them, and the typical significance of those happenings, together with the sequel, form one of the most wondrous of the many wonderful types in all the Old Testament. The Holy Spirit now focuses attention on Moses, type of our Lord Jesus Christ. First, he is seen entering the glory, consequent upon his having erected the altar and sprinkled the blood. "And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. And Moses went into the midst of the cloud" (vv. 16, 18). How beautiful and how perfect the type! After "six days," which speaks of work and toil, on the seventh day, which tells of rest, Moses, the mediator, is called by God to enter the glory. So of Him of whom Moses was the type it is written, "He that is entered into His rest, He also hath ceased from His own works (Heb. 4:10). And what is the character of the "rest" into which He has entered? Does not His own request in John 17:4, 5, furnish us with the answer: "I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was." Yes, He has entered into the Glory. Moses going up the Mount and entering the cloud to commune with Jehovah is a type of the Ascension of Christ, following the triumphant completion of the work which had been given Him to do.
We are not left in ignorance as to what formed the subject of communion between the Lord and Moses during the forty days in the Mount; the next six chapters of Exodus tell us that it was about the marvelous and mysterious Tabernacle, the pattern of which Moses was shown while there on Sinai. As we shall yet see, the Tabernacle and all its parts prefigure the manifold perfections of the Lord Jesus, making known the full provisions of God’s grace stored up in His beloved Son—provisions which meet every need of His favored people. The tabernacle is what meets our eye in Exodus while Moses is up the Mount, for it is not until after it has been fully described that we behold him descending. Thus has the Holy Spirit supplied us with an important key to open the spiritual treasures of this portion of the Word, by intimating that the Tabernacle speaks of what God’s grace has furnished for us during the interval of the Mediator’s absence from the earth.
And what is the next thing recorded in this book so rich in typical pictures of the Redeemer? Why, the descent of Moses, which we have in chapters 32, 33, 34. Moses did not end His days there upon Sinai, but returned unto his people. So also the Lord Jesus who has gone on High is not to remain absent from the earth forever; the words of the angels to His disciples at His ascension make this indelibly clear—"Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). Yes, shall return to this same earth from which He went to heaven, return in person just as literally and truly as He left it.
But, now, students of prophecy have discovered that the Holy Scriptures divide the second advent of Christ into two distinct stages; the first, when He descends into the air for His saints, to receive them unto Himself (1 Thess. 4:16, etc.); the second, when He descends to the earth with His saints (Col. 3:4, etc.). These two stages of His second advent each have a most important bearing upon the Jews; the first will be followed by judgment, the second by blessing. After the Church has been removed from this world, there follows the time of "Jacob’s trouble" (Jer. 30:7), when God deals with His earthly people and punishes them for their sins, this period also being known as the Great Tribulation. After this period has run its course, the Lord Jesus descends in blessing, purges Israel, and in full manifested glory dwells in their midst—this will be during the Millennium.
What is so striking in the type which we are now engaged with is that these two stages in the second advent of the great Mediator are here vividly foreshadowed. Mark how complete the type is: Moses came down twice from Sinai after he had entered the glory! But let us observe first how Israel were conducting themselves during the time of his absence in the Mount: "And when the people saw that Moses delayed to come down out of the Mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods which shall go before us out of the land of Egypt, we wot not what is become of him" (32:1). Is not this the very condition of the Jews today during the Messiah’s absence? They are all at sea, knowing not what to think. But that is not all. During Moses’ absence they made a calf of gold and worshipped it—and are we not now witnessing the very same thing over again? If there is one thing which characterizes the Jew today above everything else it is not the love of conquest or of pleasure, as with the Gentiles, but the lust for gold.
Now Just as Moses at his first descent from the Mount found Israel worshipping the golden calf, so at the first stage at the second coming of Christ the Jews will be wholly occupied with their greed for riches. And what was Moses’ response? Read Exodus 32:19-28. He acted in judgment. He made them drink a bitter cup of their own providing and gave orders for the sword to do its fearful work among them. Thus will it be right after the first stage of the Descent of Christ—they shall be made to drink of the vials of God’s wrath. But though sore will be their desolations the Jews will not be completely destroyed. Blessed is it to mark the sequel here. Moses returned unto the Lord and interceded on Israel’s behalf (32:30, 32). So also will the Lord Jesus yet intercede before God on behalf of the Jews: See Zechariah 3.
In Exodus 33 and 34 we have the second descent of Moses from the Glory. He came down from the Mount with shining face, so that the people were afraid to come near him. But he quickly reassured them. This time he descended not in judgment, but in mercy, and therefore did he place them at ease by talking with them—so that "all the children of Israel came nigh" (vv. 30-32). Thus will it be when the Sun of Righteousness rises upon Israel with healing in His wings. Moses now "gave them in commandment all the Lord had spoken with him in Mount Sinai" (v. 32), which was a beautiful type of Millennial conditions; "out of Zion shall go forth the Law and the Word of the Lord from Jerusalem" (Isa. 2:3).
And what is the remainder of Exodus occupied with? Nothing but the erection of the Tabernacle. Chapters 35 to 39 give us God’s habitation in the midst of Israel. In the closing chapters we read. "And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle" (vv. 33-34), a lovely type of Christ in the Millennium in the midst of Israel! And there the book of Exodus ends. May the Lord give us eyes to see and hearts to enjoy the wonders of His own workmanship.
To be continued...
I have not written for a while but my mither recently past away and we have been otherwise occupied as we are sure you will understand.
The twenty-fourth chapter of Exodus introduces us to a scene for which there is nothing approaching a parallel on all the pages of inspired history prior to the Divine Incarnation and the tabernacling of God among men. It might suitably be designated the Old Testament Mount of Transfiguration, for here Jehovah manifested His glory as never before or after during the whole of the Mosaic economy. Here we witness Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel in the very presence of God, and not only are we told that "He laid not His hand on them." but they were thoroughly at ease in His presence, for they did "eat and drink" before Him! Before endeavoring to contemplate such a glorious scene let us offer a brief remark on its occasion and setting.
In Exodus 19 we behold Jehovah proposing to enter into a covenant of works with Israel, making their national blessing contingent upon their obedience to His commandments (vv. 5, 6). To the terms of this covenant the chosen people unanimously and heartily agreed (v. 8). Following their purification, of themselves, three days later God came down to the summit of Sinai and spake to Moses, charging him to go and again warn the people assembled at its base not to break the barrier which had been erected. After which God spake all that is recorded in Exodus 20 to 23. Concerning the Ten Words in chapter 20 and the typical significance of the "judgment" regarding slaves at the beginning of 21, we have already commented; the remainder of those chapters we now pass over as not falling within the scope of our present work, which is to concentrate upon that which is more obvious in the typical teachings of Exodus. That there is much spiritual teaching as well as moral instruction in Exodus 22 and 23 we doubt not, but so far as we are aware God has not yet been pleased to enlighten any of His servants thereon. Let the student, however, read carefully through them, noting how just, comprehensive and perfect were the laws which the Lord gave unto Israel.
"And He said unto Moses, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel and worship ye afar off" (v. 1). In the light of what precedes, this is most significant and solemn. It tells us in language too plain to be misunderstood that man cannot approach unto God on the ground of his own works. Mark that this was said by the Lord before the legal covenant had been confirmed, and therefore before a single failure had been recorded against Israel under that economy. Even had there been no failure, no disobedience, yet the keeping of God’s commandments cannot secure access into the Divine presence as the "afar off" plainly denoted. For any man to come unto the Father, the work of Christ was indispensable.
"And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him" (v. 2). An exception was made in the case of Moses, not because he possessed any superior claim upon God, nor because he was personally entitled to such a privilege, but only because he was the appointed mediator between God and His people, and therefore the type of the Lord Jesus Christ. It is this which gives meaning to and opens for us the typical significance of so much that is recorded about Moses. The repeated prohibition in this verse emphasizes what is said in the previous one and confirms our comments thereon; Christ had to suffer for sins, "The Just for the unjust, that He might bring us to God" (1 Pet. 3:18).
"And Moses came and told the people all the words of the Lord, and all the Judgments; and all the people answered with one voice, and said, All the words which the Lord hath said will we do" (v. 3). The "words" refer to the ten commandments recorded in Exodus 20, the "Judgments" to what is found in chapters 21 to 23, as the first verse of 21 intimates. It is most important to observe that the Ten Words are here again definitely distinguished from the other "Judgments," affording additional confirmation of what we have said thereon in previous articles. Once more the people unanimously registered their acceptance of the covenant of works.
"And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord" (vv. 4, 5). That was in obedience to what the Lord had said unto Moses as recorded in 20:24. The "young men" (probably the "first born" who had been sanctified unto the Lord, 13:2, etc.) performed this priestly work because the Levites had not yet been set apart to that office. Much confusion has been caused through failing to note the specific character of these sacrifices. It was not the blood of atonement which was here shed, for wherever that is in view it is always for the averting of God’s holy wrath against sin. But nothing like that is seen here. What we have before us is that which speaks of thanksgiving and dedication unto God (the "‘burnt" offering) and that which tells of happy fellowship (the "peace" offering).
"And Moses took half of the blood, and put in basins; and half of the blood he sprinkled on the altar. And he took the blood of the covenant, and read in the audience of the people; and they said All that the Lord hath said will we do, and be obedient" (vv. 6, 7). For a full exposition of the meaning of Moses’ act we must refer the reader to Hebrews 9, regretting very much that we cannot here give a detailed interpretation of that most important chapter; it will be noted that vv. 18-20 refer specifically to what is here before us in Exodus 24. Suffice it now to say that, so far as the historical significance of this sprinkling of the blood was concerned, it denoted a solemn ratification of the covenant into which Israel entered with Jehovah at Sinai. Note how the covenant God made with Noah was also preceded by a sacrifice offered to Him: Genesis 8:20 to 9; so too in connection with the Abrahamic covenant (Gen. 15:9, 10, 17).
"Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and they saw the God of Israel" (vv. 9, 10). Precious beyond words is this, showing us the inestimable value of the blood, and the wondrous privileges it procures for those who are sprinkled by it. Note the connecting "then," i.e., when the blood had been applied. A similar example, equally forceful and blessed, is found in Revelation 7:14, 15, where we read, "And He said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple." The "elders" of Exodus 24 were representatives of the Nation. Here then was a blood-sprinkled people, who had not yet broken the covenant, in communion with God. The eating and drinking told of the fullness of their welcome and of the peace which ruled their hearts in the Divine Presence.
"And they saw the God of Israel; and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness" (v. 10). The "sapphire stone" speaks of Divine government—the throne of God—as a reference to Ezekiel 1:26 will show; that government which will yet rest upon the shoulders of "the Man" Christ Jesus. But why the "paved work"? May not the reference be to the finished work of the Savior which forms the basis of His Millennial reign? Christ came here to finish the Father’s work (John 5:17, 17:4), piecing it all together, that it might be a pavement of glory as the place of His feet. The "body of heaven in his clearness" may speak of the Divine counsels. If we look up to heaven on a clear day all is blue; it is the intensity of the depths of space, infinite—like Jehovah’s counsels. But in Christ God has brought His counsels so near that we may contemplate them as the body of heaven in its clearness.
"And upon the nobles of the children He laid not His hand; also they saw God, and did eat and drink" (v. 11). "But yesterday it would have been death to them to ‘break through to gaze’ but now ‘they saw God’! And such was their ‘boldness,’ due to the blood of the covenant, that ‘they did eat and drink’ in the Divine presence. The man off the world will ask, How could ‘the blood of calves and goats’ make any difference in their fitness to approach God? And the answer is, Just in the same way that a few pieces of paper may raise a pauper from poverty to wealth. The bank-note paper is intrinsically worthless, but it represents gold in the coffers of the Bank of Ireland. Just as valueless was that ‘blood of slain beasts,’ but it represented ‘the precious blood of Christ.’ And just as in a single day the bank-notes may raise the recipient from pauperism to affluence, so that blood availed to constitute the Israelites a holy people in covenant with God" (Sir Robert Anderson).
There is one thing here that is very solemn, namely, the repeated mention of Nadab and Abihu; vv. 1, 9. "They were both sons of Aaron, and with their father were selected for this singular privilege. But neither light nor privilege can ensure salvation, nor, if believers, a holy and obedient walk. Both afterwards met with a terrible end. They ‘offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord’ (Lev. 10:1, 2). After this scene in our chapter, they were consecrated to the priesthood and it was while in the performance of their duty in this office, or rather because of their failure in it, that they fell under the judgment of God. Let the warning sink deep into our hearts, that office and special privileges are alike powerless to save" (Mr. Dennett).
Israel’s history continued for almost fifteen hundred years after this memorable occasion, but never again did their elders "see God," and never again did they eat and drink in His presence. Sin came in; their very next act was to break the holy Law by making and worshipping a golden calf, and the next time we see them drinking, it is of the waters of judgment (32:20). How unspeakably blessed to remember that what Israel (through their official heads) enjoyed for a brief season, is now ours forever! A way has been opened for us into the very presence of God, and there, within the veil, we may commune with Him.
In the remainder of our chapter Moses is once again separated from Aaron, Nadab and Abihu and the seventy elders, resuming his mediatorial position, to receive from God the two tables of stone which He had written. For this purpose he is called up to meet the Lord in the Mount—apparently at the summit—where he remained forty days and nights alone with God. During this time the glory of the Lord was displayed before the eyes of Israel for seven days—a glory "like devouring fire" (vv. 15 to 18). "This was not the glory of His grace but the glory of His holiness, as is seen by the symbol of devouring fire—the glory of the Lord in His relationship with Israel on the basis of the law (compare 2 Cor. 3). It was a glory therefore that no sinner could dare approach, for holiness and sin cannot be brought together; but now, through the grace of God, on the ground of accomplished atonement, believers can not only draw near, and be at home in the glory, but with unveiled face beholding the glory of the Lord are changed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18). We approach boldly, and with delight gaze upon the glory, because every ray we behold in the face of Christ glorified is a proof of the fact that our sins are put away, and that redemption is accomplished" (Mr. E. Dennett).
"And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the Mount forty days and forty nights" (v. 18). Those forty days, what happened in them, and the typical significance of those happenings, together with the sequel, form one of the most wondrous of the many wonderful types in all the Old Testament. The Holy Spirit now focuses attention on Moses, type of our Lord Jesus Christ. First, he is seen entering the glory, consequent upon his having erected the altar and sprinkled the blood. "And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. And Moses went into the midst of the cloud" (vv. 16, 18). How beautiful and how perfect the type! After "six days," which speaks of work and toil, on the seventh day, which tells of rest, Moses, the mediator, is called by God to enter the glory. So of Him of whom Moses was the type it is written, "He that is entered into His rest, He also hath ceased from His own works (Heb. 4:10). And what is the character of the "rest" into which He has entered? Does not His own request in John 17:4, 5, furnish us with the answer: "I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was." Yes, He has entered into the Glory. Moses going up the Mount and entering the cloud to commune with Jehovah is a type of the Ascension of Christ, following the triumphant completion of the work which had been given Him to do.
We are not left in ignorance as to what formed the subject of communion between the Lord and Moses during the forty days in the Mount; the next six chapters of Exodus tell us that it was about the marvelous and mysterious Tabernacle, the pattern of which Moses was shown while there on Sinai. As we shall yet see, the Tabernacle and all its parts prefigure the manifold perfections of the Lord Jesus, making known the full provisions of God’s grace stored up in His beloved Son—provisions which meet every need of His favored people. The tabernacle is what meets our eye in Exodus while Moses is up the Mount, for it is not until after it has been fully described that we behold him descending. Thus has the Holy Spirit supplied us with an important key to open the spiritual treasures of this portion of the Word, by intimating that the Tabernacle speaks of what God’s grace has furnished for us during the interval of the Mediator’s absence from the earth.
And what is the next thing recorded in this book so rich in typical pictures of the Redeemer? Why, the descent of Moses, which we have in chapters 32, 33, 34. Moses did not end His days there upon Sinai, but returned unto his people. So also the Lord Jesus who has gone on High is not to remain absent from the earth forever; the words of the angels to His disciples at His ascension make this indelibly clear—"Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). Yes, shall return to this same earth from which He went to heaven, return in person just as literally and truly as He left it.
But, now, students of prophecy have discovered that the Holy Scriptures divide the second advent of Christ into two distinct stages; the first, when He descends into the air for His saints, to receive them unto Himself (1 Thess. 4:16, etc.); the second, when He descends to the earth with His saints (Col. 3:4, etc.). These two stages of His second advent each have a most important bearing upon the Jews; the first will be followed by judgment, the second by blessing. After the Church has been removed from this world, there follows the time of "Jacob’s trouble" (Jer. 30:7), when God deals with His earthly people and punishes them for their sins, this period also being known as the Great Tribulation. After this period has run its course, the Lord Jesus descends in blessing, purges Israel, and in full manifested glory dwells in their midst—this will be during the Millennium.
What is so striking in the type which we are now engaged with is that these two stages in the second advent of the great Mediator are here vividly foreshadowed. Mark how complete the type is: Moses came down twice from Sinai after he had entered the glory! But let us observe first how Israel were conducting themselves during the time of his absence in the Mount: "And when the people saw that Moses delayed to come down out of the Mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods which shall go before us out of the land of Egypt, we wot not what is become of him" (32:1). Is not this the very condition of the Jews today during the Messiah’s absence? They are all at sea, knowing not what to think. But that is not all. During Moses’ absence they made a calf of gold and worshipped it—and are we not now witnessing the very same thing over again? If there is one thing which characterizes the Jew today above everything else it is not the love of conquest or of pleasure, as with the Gentiles, but the lust for gold.
Now Just as Moses at his first descent from the Mount found Israel worshipping the golden calf, so at the first stage at the second coming of Christ the Jews will be wholly occupied with their greed for riches. And what was Moses’ response? Read Exodus 32:19-28. He acted in judgment. He made them drink a bitter cup of their own providing and gave orders for the sword to do its fearful work among them. Thus will it be right after the first stage of the Descent of Christ—they shall be made to drink of the vials of God’s wrath. But though sore will be their desolations the Jews will not be completely destroyed. Blessed is it to mark the sequel here. Moses returned unto the Lord and interceded on Israel’s behalf (32:30, 32). So also will the Lord Jesus yet intercede before God on behalf of the Jews: See Zechariah 3.
In Exodus 33 and 34 we have the second descent of Moses from the Glory. He came down from the Mount with shining face, so that the people were afraid to come near him. But he quickly reassured them. This time he descended not in judgment, but in mercy, and therefore did he place them at ease by talking with them—so that "all the children of Israel came nigh" (vv. 30-32). Thus will it be when the Sun of Righteousness rises upon Israel with healing in His wings. Moses now "gave them in commandment all the Lord had spoken with him in Mount Sinai" (v. 32), which was a beautiful type of Millennial conditions; "out of Zion shall go forth the Law and the Word of the Lord from Jerusalem" (Isa. 2:3).
And what is the remainder of Exodus occupied with? Nothing but the erection of the Tabernacle. Chapters 35 to 39 give us God’s habitation in the midst of Israel. In the closing chapters we read. "And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work. Then a cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle" (vv. 33-34), a lovely type of Christ in the Millennium in the midst of Israel! And there the book of Exodus ends. May the Lord give us eyes to see and hearts to enjoy the wonders of His own workmanship.
To be continued...
Tuesday, February 21, 2012
"Doc Notes" Part 31 being a servant
Gentle Readers,
The law of Moses had three grand divisions: the moral the civil, and the ceremonial. The first is to be found in the Ten Commandments; the second (mainly) in Exodus 21-23; the third (principally) in the book of Leviticus. The first defined God’s claims upon Israel as human creatures; the second was for the social regulation of the Hebrew commonwealth; the third respected Israel’s religious life. In the first we may see the governmental authority of God the Father; in the second, the sphere and activities of God the Holy Spirit—maintaining order among God’s people: in the third, we have a series of types concerning God the Son.
"Now these are the judgments which thou shalt set before them. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master has given him a wife, and she have borne him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children. I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him forever" (Ex. 21:1-6). This passage begins the series of "judgments" or statutes which God gave unto Israel for the regulation of their social and civil life. Its chief value for us today lies in its spiritual application to the Lord Jesus Christ. We have here a most beautiful and blessed foreshadowment of His person and work: Psalm 40:6 compared with Exodus 21:6 proves this conclusively. In that great Messianic Psalm the Lord Jesus, speaking in the spirit of prophecy, said, "Sacrifice and offering Thou didst not desire; Mine ears hast Thou digged." The passage before us pertained to the servant or slave. It brings out, in type, the Perfect Servant. Messianic prophecy frequently viewed Him in this character: "Behold, My Servant, whom I uphold" (Isa. 42:1). "Behold, I will bring forth My Servant, the Branch" (Zech. 3:8). "Behold, My Servant shall deal prudently. He shall be exalted and extolled, and be very high" (Isa. 52:13). "By His knowledge shall My righteous Servant justify many for He shall bear their iniquities" (Isa. 53:11).
In Philippians 2 we are exhorted, "Let this mind be in you which was also in Christ Jesus" (v. 5). This is enforced as follows: "Who, being in the form of God thought it not robbery to be equal with God: But made Himself of no reputation, and took upon Him the form of a Servant, and was made in the likeness of man: And being found in fashion as a man He humbled Himself, and became obedient unto death, even the death of the cross." Marvelous stoop was this: from the place of highest authority, to that of utmost dependency; from honor and glory, to suffering and shame. The Maker of heaven and earth entering the place of subjection. The One before whom the seraphim veiled their faces being made lower than the angels. May we never lose our sense of wonderment at such amazing condescension; rather may we delight in reverently contemplating it with ever-deepening awe and adoration. One whole book in the New Testament is devoted exclusively to setting before us the service of the perfect Servant. The design of Mark’s Gospel is to show us how He served: the spirit which actuated Him, the motives and principles which regulated Him, the excellency of all that He did. (This has been treated of in our book, "Why Four Gospels".)
"Lo, I come, to do Thy will, O God" (Heb. 10:9), was His utterance when He took the Servant form. "Wist ye not that I must be about My Father’s business" (Luke 2:49) are His first recorded words after He came here. "I came down from heaven, not to do Mine own will, but the will of Him that sent Me" (John 6:38) summed up the whole of His perfect life while He tabernacled among men. As the perfect Servant. He was dependent upon the pleasure of His Master. He "pleased not Himself" (Rom. 15:3). "I am among you as He that serveth" (Luke 22:27) were His words to the apostles.
The servanthood of Christ was perfectly voluntary. The passages cited above prove that. And herein we behold the uniqueness of it. Who naturally chooses to be a servant? How different from the first Adam! He was given the place of a servant, but he forsook it. He was required to be in subjection to his Maker, but he revolted. And what was it that lured him from the place of submission? "Ye shall be as God" was the appealing lie which caused his downfall. With the Lord Jesus it was the very reverse. He was "as God." yea. He was God; yet did He make Himself of "No reputation." He voluntarily laid aside His eternal glory, divested Himself of all the insignia of Divine majesty, and took the servant form. And when the Tempter approached Him and sought to induce Him to repudiate His dependency on God, "make these stones bread," He announced His unfaltering purple to live in subjection to the Father of spirits. Never for a moment did He deviate from the path of complete submission to the Father’s will.
"If thou buy an Hebrew servant, six years he shall serve" (v. 2). The first thing to be noted here is the service of the servant. His master had a certain definitely defined claim upon him: "six years he shall serve him." Six is the number of man (Rev. 13:18), therefore what is in view here is the measure of human responsibility what man owes to his lawful Owner. The Owner of man is God, what, then, does man owe to his Maker? We answer, unqualified submission, complete subjection, implicit obedience to His known will. Now the will of God for man is expressed in the Law, conformity to which is all summed up in the words "Thou shalt love the Lord thy God with all thy heart . . . and thy neighbor as thyself." This every descendent of fallen Adam has failed to do. The Law has brought in all the world guilty before God. (Rom. 3:19).
Now the Lord Jesus came down to this world to honor God in the very place where He had been universally dishonored. He came here to "magnify the Law and make it honorable." Therefore was He "made under the Law" (Gal. 4:4). Therefore did He formally announce, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill" (Matthew 5:17). God’s Law was within His heart (Ps. 40:8). In it He meditated day and night (Ps. 1:2). Prom beginning to end, in thought, word, and deed, He kept the Law. Every demand of God upon man was fully met by the Perfect Man: every claim of God completely upheld. Christ is the only man who ever fully discharged human responsibility Godwards and manwards.
"And in the seventh he shall go out free for nothing" (v. 2). After the Hebrew servant had served for six years, his master had no further claim upon him. When the seventh year arrived (which tells of service completed) he was at liberty to go out, and serve no more. This was also true of the lord Jesus, the anti-type. The time came in His life when, as Man, He had fulfilled every jot and tittle of human responsibility, and when the Law had, therefore no further claim upon Him. We believe that this point was reached when He stood upon the "holy mount," when in the presence of His disciples He was transfigured, and when there came a voice from the excellent glory proclaiming Him to be the One in whom the Father delighted This, we believe, was the Father bearing witness to the fact that Christ was the faithful "Hebrew Servant." Right then He could (so far as the Law was concerned) have stepped from that mount to the Throne of Glory, He had perfectly fulfilled every righteous claim that God had upon man: He had loved the Lord with all His heart and His neighbor as Himself.
"If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master has given him a wife. and she have borne him sons and daughters; the wife and her children shall be her master’s and he shall go out by himself" (vv. 3, 4). We shall confine our remarks on these verses to the anti-type. The lord Jesus had no wife when He entered upon "His service." for Israel had been divorced (Isa. 50:1). Now although He was entitled by the Law to "go out free," the same Law required that He should go out alone—"by himself." This points us to something about which there has been much confusion. There was no union possible with the Lord Jesus in the perfections of His human life: "Verily, verily, I say unto you, Except a corn a wheat fall into the ground and die, it abideth alone" (John 12:24). Nothing could be plainer than this. The very perfections of the Servant of God only served to emphasize the more the distinction between Him and sinful man. It is only on resurrection-ground that union with Christ is possible, and for that death must intervene. It was on the resurrection-morning that He, for the first time, called His disciples "brethren." Does, then, our type fail us here? No, indeed. These typical pictures were drawn by the Divine Artist, and like Him. they are perfect. The next two verses bring this out beautifully.
"And if the servant shall plainly say, I love my master, my wife, and my children, I will not go free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door posts; and his master shall bore his ear through with an aul; and he shall serve him for ever" (vv. 5, 6). Most blessed is this. It was love which impelled him to forego the freedom to which He was fully entitled by the Law—a threefold love: for His Master, his wife, and his children. But mark it well: "if the servant shall plainly say, I love my master," etc. When was it that the perfect Servant said this? Clearly it must have been just after the Transfiguration, for as we have seen, it was then that He had fulfilled every requirement of the Law, and so could have gone out free. Equally plain is it that we must turn to the fourth Gospel for the avowal of His love for it is there, as nowhere else, His love is told forth by the apostle of love. Now in John’s Gospel there is no account of the Transfiguration, but there is that which closely corresponds to it: John 12 gives us the parallel and the sequel to Matthew 17. It is here that we find Him saying, "The hour is come that the Son of Man should be glorified. Verily, verily: I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone" (John 12:23, 24), and then He added "But if it die, it bringeth forth much fruit." Mark carefully what follows: "Now is My soul troubled; and what shall I say? Father save Me from this hour?" Ah, He answered His own question: "But for this cause came I unto this hour: Father, glorify Thy name" (vv. 27, 28). "What led Him to say that? Love! Love that thinks not of self at all; love that places itself entirely at the disposal of the loved ones. No matter what that terrible ‘hour’ contained, and He knew it all, He would go through it in His love to His Father and to us" (J. T. Mawson). Love led Him to undertake a service that the Law did not lay upon Him, a service that involved suffering (as the "bored" ear intimates) a service which was to last forever.
Every detail in this truly wondrous type calls for separate consideration. "If the servant shall plainly say, I love my master." This, be it noted, comes before the avowal of his love for his wife and children. This, of itself, is sufficient to establish the fact that what we have here must be of more than local application, for when and where was there ever a servant who put the love of his "master" before that of his wife and children? Clearly we are obliged to look for someone who is "Fairer than the children of men." And how perfectly the type answers to the anti-type! There is no difficulty here when we see that the Holy Spirit had the Lord Jesus in view. Love to His Father, His "Master;" was ever the controlling motive in the life of the perfect Servant. His first recorded utterance demonstrated this. Subject to Mary and Joseph He was as a child, yet even then the claims of His Father’s "business" were paramount. So too, in John 11, where we read of the sisters of Lazarus (whom He loved) sending Him a message that their brother was sick. Instead of hastening at once to their side, He "abode two days still in the same place where He was!" And why, "For the glory of God" (v. 4). It was not the affection of His human heart, but the will of His Father that moved Him. So, once more, in John 12, when He contemplated that awful ‘hour’ which troubled His soul. He said, "Father, glorify Thy name." The Father’s glory was His first concern. At once, the answer came, "I have both glorified (Thee) and will glorify (Thee) again" (v. 28). What is meant by the "again"? The Father’s name had already been glorified through the perfect fulfillment of His Law in the life of the Lord Jesus, as well as in that which was infinitely greater—the revelation of Himself to men. But He would also glorify Himself in the death and resurrection of His Son, and in the fruits thereof.
"I love . . . my wife." In the type this was said prospectively. The Lord Jesus is to have a Bride. The "wife" is here carefully distinguished from His "children." The "wife," we believe, is redeemed millennial Israel Both the "wife" and the "children" are the fruit of His death. The two are carefully distinguished again in John 11: "But being high priest that year, he (Caiaphas) prophesied that Jesus should die for (1) that nation; and not for that nation only, but that (2) also He should gather together in one the children of God that were scattered abroad" (vv. 51:52). Looking forward to the time when Christ shall see of the travail of His soul and be satisfied, the Holy Spirit says to Israel, "Fear not, for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine Husband: the Lord of hosts is His name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall He be called. For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment, have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer" (Isa. 54:4-8).
"I love . . . My children." Christ’s love was not limited to Israel, even though here. as ever, it is the Jew first. No; not only was He to die for "that Nation" not "this Nation." the then present nation of Israel, but "that" future Nation. which shall be born "at once," (Isa. 66:8), but also He should "gather together in one (family) the children of God that were scattered abroad." "Children of God" is never applied in Scripture to Israel. These "children" were to be the fruit of His dying travail. Blessed is it to hear Him say, "Behold I and the children which God hath given Me"
(Heb. 2:13).
"Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post, and his master shall bore his ear through with an awl" (v. 6). The boring of the ear marked the entire devotedness of the servant to do His Master’s wilt. "The door-post was the sign of personal limits: by it the family entered, and none else had the right. It was not therefore a thing that might pertain to a stranger, but pre-eminently that which belonged to that household. This too was the reason why it was on the door-post that the blood of the paschal lamb was sprinkled; it was staving the hand of God. so far as that house was concerned, on the first-born there, but on no one else. So here" (Mr. W Kelly). Important truth is this. Christ died not for the human race why should He when half of it was already in Hell! He died for the Household of God, His "wife" and "children," and for none (else: John 11:51. 52 proves that cf., also Matthew 1:21: John 10:11; Hebrews 2: 17, 9:28, etc. Significant too is this: when his master took his servant and bored his ear. So long as he lived that servant carried about in his body the mark of his servitude. So, too, the Lord Jesus wears forever in His body the marks of the Cross! After He had risen from the dead, He said to doubting Thomas. "Reach hither thy finger, and behold My hands; and reach hither thy hand and thrust it into My side" (John 20:27). So, too, in Revelation 5 the Lamb is seen, "as it had been slain" (v. 6).
"And his master shall bore his ear through with an awl, and he shall serve him forever" (v. 6). Very wonderful is this in its application to the Antitype. The service of the Lord Jesus did not terminate when He left this earth. Though He has ascended on high, He is still ministering to His own. A beautiful picture of this is found in John 13, though we cannot now discuss it at any length. What is there in view is a parabolic sample of His work for His people since He returned to the Father. The opening verse of that chapter supplies the key to what follows: "When Jesus knew that His hour was come that He should depart out of this world unto the Father." So, too, in the fourth verse: "He riseth from supper (which spoke of His death) and laid aside His garments," which is literally what He did when He left the sepulcher. In John 13, then, from v. 4 onwards, we are on this side of the resurrection. The washing of the disciples feet tells of Christ’s present work of maintaining the walk of His own as they pass through this defiling scene. The towel and the basin speak of the love of the Servant—Savior in ministering to the needs of His own. Even now that lie has returned to the glory He is still serving us.
"But "he shall serve him forever." Will this be true of the Lord Jesus? It certainly will. There is a remarkable passage in Luke 12 which brings this out: "Blessed are those servants, whom the Lord when He cometh shall find watching: verily I say unto you that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them" (v. 37). Even in the Kingdom He will still serve us. But how can that be? Our feet will not require washing; we shall no longer have any need to be met. True, gloriously true. But, if there is no need on our part. there is love on His. and love ever delights to minister unto its beloved. Surpassingly wonderful is this: "He will come forth and serve them." How great the condescension! In the kingdom He will be seated upon the Throne of His Glory, holding the reigns of government: acknowledged as the King of kings and Lord of lords; and yet He will delight to minister unto our enjoyment. And too, He will serve "forever": it will be the eternal activity of Divine love delighting to minister to others.
Thus in this wondrous type we have shown forth the love of God’s, faithful Servant ministering to His Master. His wife, and His children, in His life. His death, His resurrection, and in His kingdom, The character of His service was perfect, denoted by the six years and seventh "go out free." The spring of His service was love, seen in His declining to go out free. The duration of His service, is "for ever"! The Lord enable us to heed that searching and needful word, "Let this mind be in you, which was also in Christ Jesus" (Phil. 2:5).
Friday, February 10, 2012
"Doc notes" The Decalogue Part 30
Gentle Readers,
The Ten Commandments expressed the obligations of man in his original state, while enjoying free and open communion with God. But the state of innocence was quickly departed from, and as the offspring of fallen Adam, the children of Israel were sinners, unable to comply with the righteous requirements of God. Fear and shame therefore made God’s approach terrible, as He appeared in His holiness, as a consuming fire. The effects upon Israel of the manifestation of Jehovah’s majesty at Sinai are next given "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die" (20:18, 19).
Here was a plain acknowledgment from Israel that they were unable to deal with God directly on the ground of the Decalogue. They felt at once that some provision needed to he made for them. A mediator was necessary: Moses must treat with God on their behalf. This was alright so far as it went, but it failed to meet fully the requirements of the situation. It met the need from their side, but not from God’s. The Lawgiver was holy, and His righteous requirements must be met. The transgressor of Hits Law could not be dealt with simply through a mediator as such. Satisfaction must be made: sin must be expiated: only thus could the inexorable demands of Divine justice be met. Accordingly this is what is brought before us in the sequel. The very next thing which is here mentioned in Exodus 20 is an ALTAR!
The "altar" at once tells of the provision of Divine grace, a provision which fully met the requirements of God’s governmental claims, and which made it possible for sinners to approach Him without shame, fear, or death; a provision which secured an agreement of peace. On such a basis was the Siniatic covenant ratified. Not that this rendered null and void what Jehovah had said in Exodus 19:5, "Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people." The Siniatic covenant was an agreement wherein God proposed to deal with Israel in blessing on the ground of their obedience. Governmentally this was never set aside. But provision was made for their failure, and this, right from the beginning! Israel’s failure to appropriate God’s gracious provision only rendered the more inexcusable their subsequent wickedness.
We read of no "altar" in Eden. Man in his innocence, created in the image and likeness of God, needed none. He had no sin to be expiated upon an altar: he had no sense of shame, and no fear of God in coming into his Maker’s presence and communing with Him directly. It was man’s sin which made necessary an "altar," and it was Divine grace which provided one. There are two things to bear in mind here in Exodus 20: Jehovah was not dealing with Israel on the alone ground of His righteousness, but also according to His rich mercy!
It is vitally important to see the relation between the two great subjects of our chapter: God giving the Law and God furnishing instructions concerning the altar. If it was impossible for Israel to enter directly into the Siniatic covenant (a mediator being necessary), and if they (as sinners) were unable to keep the Decalogue, why propose the one and give the other? Three answers may be returned: First, to show to Israel (and the race) that man is a sinner. A fixed standard which definitely defined man’s fundamental relations both with God and his fellows, a standard holy and just and good in all its parts, revealed to man his want of conformity to God’s Law". I had not known sin (its inner workings as lust) but by the Law... that sin by the commandment might become exceeding sinful" (Rom. 7:7, 13). Second: to bring to light man’s moral inability. The Law with its purity and its penalty, disclosed the fact that on the one hand, man was unable (because of his corrupted nature) to keep the Law; and on the other hand, unable to atone for his transgressions of it—"Sin taking occasion by the commandment wrought in me all manner of concupiscence... For I was alive without the Law once; but when the commandment came, sin revived and I died. And the commandment, which was ordained to life, I found to be unto death" (Rom. 7:8, 10). Third: to show man his need of the Savior. "Wherefore then serveth the Law? It was added because of transgressions, till the Seed should come to whom the promise was made... But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the Law was our schoolmaster unto Christ, that we might be justified by faith" (Gal. 3:19, 23 24).
It is therefore abundantly clear that the Ten Commandments were never given to men or to Israel as a means of salvation, i.e., being saved through obeying them. They were not given in statutory form till after man had become a sinner, and his nature so corrupted that he had neither ability nor desire to keep them. The Law was not a way of life, but a rule of conduct. The writing of the Ten Commandments on tables of stone long after man had become a fallen being, was to show that God’s claims upon His creatures had not been cancelled, any more than has the right of a creditor to collect though the debtor be unable to pay. Whether unfallen, or fallen, or saved, or glorified, it ever remains true that man ought to love God with all his heart and his neighbor as himself. While ever the distinction between right and wrong holds good, man is under obligation to keep God’s Law. This is what God was enforcing at Sinai—His righteous claims upon Israel, first as His creatures, then as His redeemed. It is true that Israel were unable to meet those claims, therefore did God in His marvelous grace, make provision both for their failure and the upholding of His claims. This we see in the "altar."
Before we examine the typical significance of the "altar" we would call attention to a most lovely thing not found here in Exodus 20, but given in a later scripture. As Israel beheld the fearful phenomena which manifested the presence of Jehovah upon the Holy Mount, they said unto Moses, "Speak thou with us, and we will hear: but let not God speak with us lest we die" (20:19). Now it is exceedingly blessed to mark God’s response to this. But not to the careless reader is this discovered. It is only by prayerfully and diligently comparing scripture with scripture that its exquisite perfections are revealed, and only thus are we able to obtain a complete view of many a scene. In Deuteronomy 5:22, 27 Moses reviews the giving of the Law at Sinai and the effects which that had upon the people. Then he says, "And the Lord heard the voice of your words, when ye spake unto me, and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said ALL that they have spoken." Now if we compare with this Deuteronomy 18:17, 18. we discover the full response which the Lord made to Israel’s request: "And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and I will put My words in His mouth; and He shall speak unto them all that I shall command Him." The desire of Israel for a mediator, for one of their own number to act as God’s mouthpiece unto them was to be realized, eventually, in the great Mediator, the chief Prophet or Spokesman of God. How blessedly does this reveal to us the thoughts of grace which Jehovah had unto Israel even at Sinai! How refreshing to turn away from the miserable perversions of many of the modern commentators and learn what the Scriptures have to say concerning that memorable day at Sinai!
"And the people stood afar off, and Moses drew near unto the thick darkness where God was" (v. 21). In the above paragraph we have sought to point out a part, at least, of the precious revelation which Jehovah made to Moses in the "thick darkness." Following this, Moses returned to the people with this message from the Lord: "Ye have seen that I have talked with you from heaven. Ye shall not make with Me gods of silver, neither shall ye make unto you gods of gold" (vv. 22, 23). Idolatry was expressly forbidden. It was God, once more, insisting upon His unrivalled supremacy. And then immediately after this, instructions are given concerning the "altar."
"An altar of earth shall thou make unto Me, and shalt sacrifice thereon thy burnt offerings, and they peace offerings, thy sheep and thine oxen" (v. 24). The Tabernacle had not yet been erected. Clearly then, what we have here were Divine instructions for Israel’s immediate compliance: an altar was to be built at the foot of Sinai! It was not the future which was in view, but the present. All doubt as to the correctness of this conclusion is forever removed by what we read of in Exodus 24:4—what intervenes being a connected account of what Jehovah made known unto Moses on the Mount to be communicated unto the people. Here we are told, "And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according W the twelve tribes of Israel." That there may be no possibility of failure to identify this "altar," it is immediately added. "And he sent young men of the children of Israel, which offered burnt offerings and sacrificed peace offerings of oxen unto the Lord. Here then was the "altar" (of earth), and here were the "burnt offerings" and the "peace of offerings." And why has the Holy Spirit been so careful to record these details here in Exodus 24? Why, if not to show us the fulfillment of Jehovah’s word unto Pharaoh: "Thus saith the Lord God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness" (5:1)! The "peace-offering" is the one offering of all others specially connected with feasting: "And Solomon awoke; and, behold it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings and offered peace offerings, and made a feast to all his servants (1 Kings 3:15, cf. 8:64, 65, etc).
"In all places where I record My name I will come unto thee, and I will bless thee" (v. 24). Plainly this begins a new sentence and is connected with what follows, as the first words of v. 25 clearly show, Jeremiah 7:12 affords an illustration of what is meant by God recording His name in a place: "But go ye now unto My place which was in Shiloh, where I set My name at the first." Let the interested reader look up the various references to "Shiloh." Compare also "Bethel" and "Zion" where God’s name was also recorded.
"And if thou wilt make Me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it thou hast polluted it" (v. 25). The connection between this and the last clause of v. 24 is most significant and important. God had promised to "come unto" Israel and "bless" them in all places where His name was recorded. But if Israel were to come unto Jehovah an "altar" must be erected, an altar where blood should flow and fire consume: blood to propitiate God; fire to signify His acceptance of the sacrifice.
The first thing to notice about this altar (like the one in the previous verse) is its extreme simplicity and plainness. This was in marked contrast from the "gods of sliver" and "gods of gold" (v. 23) of the heathen The altar which Israel was to erect unto God must not be made of that which man had manufactured, nor beautified by his skill: there should be in it no excellence which human hand had imparted. Man would naturally suppose that an altar to be used for Divine sacrifices should be of gold, artistically designed and richly ornamented. Yes, but that would only allow man to glorify himself in his handiwork. The great God will allow "no" flesh to glory in His presence" (1 Cor. 1:29). Solemn indeed are the words "If thou liftest up thy tool upon it, thou hast polluted it." "Not by works of righteousness which we have done" (Titus 3:5) is the New Testament equivalent. Sinfulness cannot approach the thrice holy God with any thing in hand which his own labors have produced. That is why the Lord had not respect unto the offering which Cain brought to Him: Cain presented the fruits of the ground, the product of his own labors; and God rejected them. And God still rejects all the efforts of the natural man to propitiate Him. All the attempts of the sinner to win the notice and merit the respect of God by his efforts at self-improvement are worse than vain. What God demands of His fallen creatures is that they should take the place of lost sinners before Him, coming empty-handed to receive undeserved mercy.
"Neither shalt thou go up by steps unto Mine altar" (v. 26). The meaning of this is not difficult to perceive. It is parallel in principle to what was before us in the previous verse. "Steps" are a human contrivance to avoid the strain of rising from a lower level to a higher. Man cannot climb up to God by any stops of his own making. What God requires from the sinner is, that he shall take his true place before Him—in the dust. There God will meet with him. It is true that morally and spiritually man is separated from God by a distance, a distance far too great for man to ever bridge. But though man cannot climb up to God, God, in the person of His Son, has come down all the way to the poor sinner. The second chapter of Philippians describes that marvelous and gracious descent of the Lord of glory. Five distinct, "steps" are there marked—the number of grace. He who was in the form of God and thought it not robbery to be equal with God (1) "made Himself of no reputation," (2) "took upon Him the form of a servant," (3) "and was made in the likeness of men." (4) "Being found in fashion as a man He humbled Himself," (5) "and became obedient unto death, even the death of the cross." Self-evident is it then that there are no "steps" for man to climb!
"Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not discovered thereon" (v. 26). The very efforts of men to climb up to God only expose their own shame. Remarkably is this brought out in the very chapter which records the entrance of sin into this world. As soon as Adam and Eve had eaten of the prescribed fruit we are told. "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:7). But of what avail were those aprons before Him who can read the innermost secrets of the heart? The very next thing we read is "And they heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden." Their fig-leaf "aprons" did not now even satisfy themselves! But that is not all: "and the Lord God called unto Adam. and said unto him, Where art thou?" And what was our guilty forefather’s response? This: "And he said I heard Thy voice in the garden, and I was afraid, because. I was naked; and I hid myself." The apron of fig-leaves only served to make manifest and emphasize the fact that he was naked—naked even with the "apron" on! How true, then, that man’s very efforts to climb up to God do but expose his shame!
It should be pointed out, in conclusion, that the two "altars," the one of "earth" and the other of "stone," both point to the person of the Lord Jesus, bringing out His varied perfections. On this we cannot do better than let Mr. Grant interpret for us: —
"The material which God accepts for His altar, then, is either earth or stone, things which are in contrast with one another; ‘earth’ deriving its name from its crumbling character (eratz, from ratz, to crumble away, says Parkhurst, of the Hebrew word); and ‘stone,’ which resists pressure, and is characterized by its hardness and durability. Of the dust of the earth man is made, and as this is fertile as it yields to the hand that dressed it, so is man to God, as he yields himself to the Divine hand. Earth seems thus naturally to stand for the creature in its frailty,—conscious of it, and accepting the place of weakness and subjection, thus to the bringing forth of fruit to God. While ‘stone’ stands for the strength that is found in another, linked with and growing out of the consciousness of weakness: ‘When I am weak, then am I strong.’ "Now in both respects He who was perfect, who came down to all the reality of manhood to know both its weakness and the wondrous strength which is wrought out of weakness, thus waiting upon and subject to God. It was thus in endurance He yielded Himself up, and endured by yielding Himself to His Father’s will."
The "earth" then, corresponds in thought to the "fine flour" of the meal offering (Lev. 2), speaking of the perfect yieldedness of Christ’s to the Father’s will. Most blessedly was this evidenced in Gethsemane, where we hear Him saying, "Nevertheless, not My will, but Thine be done." The "stone" points to the same thing as the "brass" in the Tabernacle altar. It showed there was that in Christ (and in Him alone) capable of enduring the fearful fires of God’s wrath. The fact that the stones of this altar must not be "hewn," shaped by human chisel, shows once more how jealously God guarded the accuracy of these types. The stones must be left just as the Creator had made them—man must not change their form. The antitype or this would be that Christ, as it were, retained the "form" which God had given Him, And all the pressure of circumstances and all the efforts of men and Satan could not alter it. When the Lord announced the Cross (the "altar" on which the great Sacrifice was to be offered. Peter said, Spare Thyself": that was Satan, through man, attempting to "hew" the "stone"; but the Lord suffered it not.
May God stir up writer and reader to a more diligent and prayerful searching of the Scriptures.
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