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Introduction Chapters 1 and 2 Chapter 3 Chapter 4 Chapters 5 to 13 Chapter 14 Chapter 15 Chapters 16 and 17 Chapter 18 Chapters 19 to 23 Chapters 24 and 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapters 30 and 31 Chapter 32 Chapters 33 and 34 Chapters 35 to 40 |
The conditional covenant confirmed by blood, relationship with God follows
This covenant, made on condition of the obedience of the people, was
confirmed by blood* (Ex. 24.) The blood being shed, death having
thus come in as God's judgment, the elders go up to enter into
relationship with God. They see His glory, and continue their human
and terrestrial life; they eat and drink. The tabernacle — the patterns of heavenly things
But Moses is called near to God, to see the patterns of things more
excellent, of heavenly things — of things which make provision
indeed for the faults and the failures of God's people, but reveal to
them the perfection and varied glories of Him whom they approach as
His people. Only they still carry the stamp of the dispensation to
which they belong, as is true of everything which is not founded on,
and characterised by, association with a glorified Christ, the fruit
of eternal redemption, the eternal expression of the counsels of
God. That however in which the figures do not answer to the antitypes,
as we know them, is not in the things themselves, but in the liberty
of access, and the way that has been opened, and we admitted to them,
things connected withal with far higher privileges.* The form of realisation was dependent on the actual state of
things. Priesthood there was, but many priests because they were
mortal; we, but one, because He dies not. The veil, behind which God
was and which barred the way to God, is for us rent, and the way into
the holiest open, so that the holy and the most holy place are for us
in spirit thrown together. Still the general figure remains, and it
does not appear that there will be a rent veil in the millennium,
though all the blessing depends on Christ's death. Our place is
peculiar; associated with Christ as sons with the Father, and as
members of His body; also heavenly in our hope and calling, as
belonging to the new creation. Two aspects of the tabernacle: the glories of Christ, and the means of relationship of God with His people
The glories in every way of Christ the Mediator are presented in the
tabernacle; not precisely, as yet, the unity of His people, considered
as His body, but in every manner in which the ways and the perfections
of God are manifested through Him, whether in the full extent of the
creation, in His people, or in His Person. The scene of the
manifestation of the glory of God, His house, His domain, in which He
displays His being (in so far as it can be seen); the ways of His
grace and His glory; and His relationship through Christ with
us — poor and feeble creatures, but who draw nigh unto Him — are
unfolded to us in it, but still with a veil over His presence, and
with God, not the Father.* The question is, How is man with
God — can he approach? not love coming out to seek, and reception
by the Father. God is on the throne justly requiring righteousness and
holiness according to His own nature, not in sovereign love seeking
men when in a state contrary to it. This, and the relationship of
sons, make the whole basis different as to the relationship with
God. But the moral ground of its possibility is found in these types,
with the contrast already mentioned. Thus the tabernacle had two aspects — the glory which was His own, and the means of the relationship of God with His people. This is true even of the Lord Jesus. I can view His cross in its absolute perfectness, according to the thoughts and the heart of God; I can also find there that which answers all my wants and failures. Apparent descriptive order of details arising from the linking together of things connected with the two aspects
It would lead me too far to enter into the details of the construction
of the tabernacle and its utensils, but I will make some general
remarks. There is a certain appearance of disorder in the description,
in that it is interrupted by the description of the vesture, and of
the order of consecration, of Aaron. Thus the altar of burnt offering
comes before the priest's vesture and consecration, the laver
after. But this arises from what I have just said. There are things
which are the manifestation of God, the place of meeting with Him and
what belongs to it, others which refer to the presentation of man to
God, and his service in these places; these things are linked
together, for there are some manifestations of God which are the
points and means of the approach of man, as the cross; for there
indeed man in the height of his sin, and God in infinite love and
laying the ground of righteousness, and righteousness for us, meet. It
is the central point in all moral history, where every issue of good
and evil was settled for eternity; and while it is the point at which
man draws nigh, there is something there besides the act of drawing
near, or even of serving God.* God's manifestation of Himself; the priesthood; man's way of drawing nearThe description of the tabernacle presents to us, first, the things in which God manifests Himself, as the object, however, of the spiritual knowledge of human intelligence (by faith of course); and then the priesthood, and that which man does or uses in drawing near to Him who thus reveals Himself. The place of approach to God
First, then, there are the things which are found in the holy of
holies, and the holy place: the ark of the covenant, the table of the
shewbread, and the candlestick with seven branches. This is what God
had established for the manifestation of Himself within the house
where His glory dwelt, where those who enter into His presence could
have communion with Him. In result none could enter into the most holy
place, for the high priest only went in to place the blood on the
mercy-seat, and not for communion then, and with a cloud of incense
that he might not die* (see Heb. 9). But it was in
itself the place of approach to God. Then we have the arrangement and
structure of the tabernacle which enclosed all these things, and which
was divided into two parts; and then the altar of burnt-offerings, and
the court where it stood, to the end of verse 19, chapter 27. We will
consider these things first. It is there the first part ends. The priesthoodIn that which follows there is what regards the action of man therein — of the priests; and God orders certain things to be brought in for that. This it is which consequently introduces the priesthood, which acted in it, and which alone could, in fact, so act. Hence the description of the priesthood interrupts the description of the various parts and furniture of the tabernacle; what follows it refers to its exercise. The ark, the judicial throne of God
The ark of the covenant was the throne where God manifested Himself,
if any could go in in righteousness,* and as the seat of His
sovereignty over every living man — the God of the whole earth. It
was also, however, the throne of relationship with His people. The
law — the testimony of what He required of men — was to be
placed there. Over it was the mercy-seat, which covered it in, which
formed the throne, or rather the basis of the throne, as the cherubim
(formed of the same piece), which were its supporters, did its
sides. In itself it seems to me a marvellous connection of the human
and divine righteousness in the Lord Jesus. The law was hid in it,
and, in divine government of man on earth, this formed the perfect
rule; it was the measure of responsibility of man as a child of Adam,
in its abstract foundations, which the Lord adduces — the
perfection of creature relationship with God; and we know that the law
was in Christ's heart. He was perfect in human obedience and love to
His Father. He lived perfectly up to the responsibility of man
according to God in His inner man.** But He also glorified
God — all that God is in love, divine righteousness, truth,
majesty. All God is was glorified by the Son of man, and not only the
Son of man goes righteously into the glory of God, but God is fully
revealed as the place of access for us in that character:
righteousness is proved by His going to His Father. The shittim-wood
and the tables of the law are there, but all is clothed with the
gold — God's own righteousness is there too. It is with this
communion is,*** only as yet the veil hid it within. The character
as yet was a judicial throne. At that time man (save Moses owned in
grace) could not go in, and God did not come out. Now He has come out
in grace, clothing Himself in humiliation that He in perfect grace may
be with us; and man is gone into the glory according to the title of
an accomplished redemption. The cherubim, executors of the will of God's judicial powerThe cherubim, throughout the Old Testament, wherever they act, are connected with the judicial power of God, or are the executors of the will of that power; and in the Apocalypse they are generally connected with providential judgments, and belong to the throne, but the seraphic character is connected with them there, so that the throne judges, not merely in present governmental judgment, but finally according to God's. The necessity for the blood on the mercy-seatHere, then, God manifested Himself as the Supreme God in His moral being, armed with power to enforce respect to His laws, and to keep account of all that was done. This character of God in Himself also is why the blood — witness of all that had been done for those who were thus responsible, and satisfying all the moral nature of Him who sat there — was put upon the mercy-seat; but every year, a witness that the work which did that was yet undone.* Nor was it exactly there that God was directly in connection with His people; but thence came forth the communications which were to be made to them: "And there will I meet with thee," said God to Moses, "and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all the things which I will give thee in commandment unto the children of Israel." Moses, who receives the thoughts of God for the people, was there to have his intercourse with Jehovah, and that without the veil.** {* Hence there was still an unrent veil.** The communications of the Old Testament, and all that belongs to the law come directly from God, but do not belong to a system which gives direct access to Him.} The manifestation of God in judgment and in government
It was, then, the most intimate and most immediate manifestation of
God, and that which came nearest to His very nature, which does not
thus manifest itself. But it was a manifestation of Himself in
judgment and in government,* it was not as yet
in man, neither according to man, but within the veil. In Christ we
find Him thus, and then it is in perfect grace and divine
righteousness, proved by man's place, and the latter only when the
veil has been rent; till then Christ remained alone, for grace was
rejected as well as law broken.
The table of showbread and the golden candlestick
Outside the veil was the table with its twelve loaves and the golden
candlestick. Twelve is administrative perfection in
man — seven, spiritual completeness, whether in good or evil
The two are found outside the veil, inside which was the most
immediate manifestation of God, the Supreme, but who hid Himself, as
it were, yet, in darkness. Here was light and nourishment: God in
power manifested in man; administrative power revealed amongst men,
and, in historical fact, in connection with the twelve tribes. But
faith recognises both in Christ, and the light of the Holy Ghost makes
us know it, if priests, to enter into the holy place, before it is
actually revealed in power, while all is otherwise darkness, and God
is giving the light of the Holy Ghost.* The twelve tribes were, for the time being, that which answered externally to this manifestation. It is found in the new Jerusalem. The primary idea was the manifestation of God in the holy place in man, and by the Spirit. |
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