THE CONSTRUCTION OF THE BUILDING
The second main line of illustration will be found in the construction of the tabernacle building itself, which is detailed for us in Ex. 26 and 36.
It was formed of 48 boards, on 96 silver sockets, four pillars on four silver sockets to carry the internal division—the veil, and five pillars on five brazen sockets, carrying the door. Pins, or tent pegs, of brass (copper, as everywhere) with their cords, secured the whole in position. Four coverings completed it.
The primary illustration is that of our Lord Jesus Christ. The silver foundation tells of Him, "other foundation can no man lay than that is laid which is Jesus Christ," 1 Cor. 3:11. The building as a habitation, wood and gold, His human and divine perfectness and glory, in whom the Father dwelt, John 14:10.
The linen curtains which form the "tabernacle" proper, His person with the fourfold glory of their decorations. The goat's hair curtains, His separateness from the world, and undecorated, with "no form or comeliness," "no beauty that we should desire Him," Isa. 53:2. These formed the "tent" proper. The rams' skins dyed red, His total devotedness to do His Father's will. The badgers' skins, probably from their toughness, His essential energy to resist assault of evil. When "He spake of the temple of His body," John 2:21, the same truth of His person as God's dwelling place, is again set forth. "God was manifest in the flesh," so that "he that hath seen Me hath seen the Father," John 14:9. "God was in Christ," 2 Cor. 5:19. So that we see in Him the indwelling of God found a true outward expression, a revelation that stands alone alike in righteousness, power, and love.
He raised the dead, and was so "declared to be the Son of God with power according to the Spirit of holiness," Rom. 1:4. Whatever His works, they were by the indwelling Father; "believe the works, that ye may know and believe that the Father is in Me, and I in Him," John 10:38. The "eternal power and Godhead" were clearly seen through the things that are made, and man was without excuse for his unrighteousness, even before Christ came. But He having come, and God in him, "reconciling the world unto Himself"; man now is under double responsibility.
Of old, Israel had special advantages as redeemed by power out of Egypt, and had further God in His tabernacle dwelling among them. But they "took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them," Acts 7:43.
To-day we have the full revelation of power in created things unchanged, though it may be more searched, but we have the Father and all the love of His heart, witnessed and proven in the gift of Christ, sending Him, a propitiation for our sins, so that God might "be just and a justifier." Yet what do we see?
At large, the same indifference of heart, and enmity, that wrung from the Lord Jesus, "Ye will not come to Me that ye might have life," John 5:40. God is displayed in grace, in the purest love even unto the suffering of death in the body of the Lord Jesus, but men are just as bent on their own willful paths away from Him, as Israel setting up Remphan and Moloch, though God's own dwelling place stood publicly in the midst of their camp.
In result Israel was banished; what then befits the despisers of the deeper love and of the fuller revelation?
There is another aspect in which the building of the Tabernacle presents to us a picture of God's grace as it is now made known. It was His dwelling place made with hands of earth's various materials; and it will be found, the more closely we look at its details, that it foreshadows the present spiritual house on earth which His Spirit is building for God's indwelling. "In whom" (Christ) "all the building fitly framed together groweth unto a holy temple in the Lord, in whom ye also are builded together for a habitation of God through the Spirit," Eph. 2:21, 22.
Let us examine Ex. 26 for this, beginning with the boards and their foundation of silver sockets, 20 boards on the south side, 20 on the north, 6 on the west, and two in the corners will be 48 boards in all. Each stood on two silver sockets, making 96. Each of the four pillars of the veil stood on one silver socket, so that the total needed was 100. Now God had taken of the people from 20 years old and upward, a half shekel or 10 gerahs, as atonement money for the service of the tabernacle, Ex. 30:11, 16. This amounted to 100 talents in weight and 1,775 shekels, as given in Ex. 38:25-28, of which the 100 talents were taken and made into sockets, "a talent for a socket," for the sockets of the sanctuary and for the veil.
We have noted Christ the only foundation now, and the number 100 has its value in that view of it; for 10 is mainly used in matters of responsibility directly to God.
Also numbers multiplied by themselves carry the intense value of the number itself, as every seven years was a Sabbatical year but at the end of 7 X 7 years was the jubilee. Thus, 10 X 10 100, and 100 sockets will suggest the support of the house of God by Christ in exclusive responsibility as He alone could bear it.
Again, as atonement money, it reminds us of the words, "forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold... but with the precious blood of Christ," 1 Peter 1:18, 19. We shall regard this feature then as expressing the truth, the great foundation truth of redemption by the blood of Christ.
Take first a single board, and presently we will build them all together. One board, illustrating to us one believer (as the whole show the entire spiritual house), stands on two silver sockets. The only true ground or basis for a soul to stand upon in the presence of God is the shed blood of the Lord Jesus.
Two sockets may be connected with competent witness to this, and in Peter's words we are addressed thus," forasmuch as ye know." We are intended now to know, not to be in doubt, "Am I His, or am I not"; but the price of our redemption was the blood of His cross, and God has now set Him forth "a mercy seat through faith in His blood." The work is done, the ransom paid, "and by Him, all that believe are justified from all things," Acts 13:38; "receiving the end of your faith, the salvation of your souls," 1 Peter 1:9. The sockets are on the ground, and their meaning is for souls in this troubled scene, well witnessed by the Spirit of God, Heb. 10:15-17. Saved. Perfected forever. Redeemed to God.
Every board stands on two sockets; it is the same equal grace to each believer, no believer is better saved than another, however varied their capacities may be, however unequal their circumstances, or however different their gifts from an ascended Christ, Eph. 4:8-12. Temperaments, experiences, opportunities, and capabilities, all do differ-but not this gift of God.
All believers have it-salvation of soul-alike, in its freeness, its eternal nature, a present possession of faith.
"And thou shalt overlay the boards with gold," Ex. 26:29. Clearly this is most distinct from the silver sockets on which a board stands. The truth illustrated is equally distinct also from redemption, though as each and every board has both the features, so each and every believer has both the blessings. The gold, as we have seen, tells of the divine in glory and excellency suiting God, tells of Christ in His worthiness and moral splendor to God. With it the wood is covered, so that to the eye the wood does not appear. The 'Wood appears in a value not its own; and a believer on the Lord Jesus is seen of God in the moral beauty of Christ. "Unto you that believe is the preciousness" (lit.) of Christ, 1 Peter 2:7. "He hath made us accepted in the Beloved," Eph. 1:6. "Hath blessed us with all spiritual blessings in heavenly places in Christ," Eph. 1:3.
It is indeed "in Christ Jesus," that we have any and every blessing from the hand of our God, but the force of this illustration is to show personal acceptance rather than general blessings. "We are in Him that is true, even in His Son, Jesus Christ," 1 John 5:20. Observe that every board is thus covered; all believers are so accepted.
The number 48, i.e. 4 X 12, where 4 is earthly completeness, and 12 proper administration, is connected with complete administration on earth of that which is so presented. Similarly the Apostle Paul to whom the ministry of this truth was committed, uses the exact expression "in Christ Jesus" 48 times. The rendering unfortunately is not quite always regular in our book, but the original is clear. It is as though he would, by the Holy Spirit's wisdom, completely administer this precious truth to us, in his use of these words 48 times.
What a revelation of God's heart we have in this! Pardon, deliverance from the wrath to come, a present salvation of soul, with "no more conscience of sins," flow freely to us through the shed blood of Christ.
More, we are personally taken into the favor of God, and seen "in Christ Jesus," both now and for evermore. "As He," Christ, "is, so are we in this world," 1 John 4:17. Could even divine love do more than this? Overlaying us with the preciousness of Christ, so that God's eye sees us even as it sees Christ Himself.
Some have said this is "fanciful," and "too good to be true." Are not the scriptures plain? Why try to set them aside? Would you really burn your own bank notes? Are not the words those "which the Holy Ghost teacheth?" 1 Cor. 2:13. The faith that rejoices in forgiveness, can equally rejoice in acceptance, and will. Only let the actual texts be noted and dwelt upon and the sense of this blessedness will grow in the heart.
“The pins of the tabernacle, and the pins of the court and their cords," Ex. 35:18.
There is no statement made as to the precise way in which these cords were arranged or applied; but taking them as used in the customary fashion, the pins or tent pegs would be driven in the ground opposite to the boards, the cord fastened to the peg, then to the top of the board, carried across to the opposite board and fastened, and then down to the tent peg on the other side of the building. When this was done, board by board, there would be a platform of cords fixing all the boards rigidly in place, and forming also an effective support, for the curtains and heavy skins which cover the building in.
It will be clearly seen from this, that the construction of the top of the building, with a ridge over the center, is in no way possible. Much stress has been laid upon it, and it has found a wide acceptance, Smith's Bible Dictionary having adopted it. The fact that no ridge, or any approach to one, is to be found in the text, nor anything given that could support a ridge, should finally settle the rejection of the theory.
Returning to our verse, "their cords" has been referred exclusively to "the pins of the court," but this cannot be, for "their" is masculine in the original, and “tabernacle" is masculine, while court is feminine.
The cords then maintain the boards fixedly in place, a significant fixture telling us how grace secures its objects to-day. Fastened to copper tent pegs, and then to the boards, they speak of divine power applied by the cord-love, Hos. 11:5-to each person who believes, so that he is "kept by the power of God,”
1 Peter 1:5. Security is assured. It is not grace shown, and its permanence dependent on the recipient's conduct; it is grace shown, and "the gifts and calling of God without repentance," Rom. 11:29. God never changes His mind to take away a gift He has bestowed.
The three great truths of grace to-day, redemption, acceptance, and security, are thus seen in the silver, the gold, and the cords, applied to each believer on the Lord Jesus Christ. This is personal blessing so far.
Beyond this, there is further privilege given to believers collectively, in their aggregate character as the church of God on earth. In its widest sense the term church, or assembly, will include all the believers from Pentecost until the Lord's return. Those who have been "laid to sleep by Jesus" (lit: 1 Thess. 4:14) can have no longer any responsibility here, and so all who are living here at any given time are regarded as the church. Two great characters are given to it in the Word. It is the "House of God," and it is the "Body of Christ." As the House of God it is prefigured in the tabernacle, and, through grace, having now the boards, or believers, we can look at them as built together "for God's habitation.”
Gold rings are fixed to the boards, and through the rings bars of shittim wood overlaid with gold are passed, forming them into a flat wall or "side.”
Twenty boards made such a side on the south, twenty on the north, and six on the west. It is also said that on each side the number of bars for this purpose was five, whether the side were long or short. The middle bar was to extend the entire length of the side. The expression "shoot through" in chapter 36:33, is a varied rendering of the same expression in chapter 26:28, and should be, "and he made the middle bar to reach in the midst of the boards from end to end." Some have thought this bar was concealed in a hole running all along in the thickness of the wood, but the idea in both passages alike is that of a continuous bar for the middle one, placed half way up in the height of the boards. This statement goes to show that the other four bars did not extend so long, and probably two at an upper level, and two at a lower level, butted against each other near the center. Be this as it may, seeing five is the number whatever the extent of the side, there is surely a meaning attached to it for its own sake. The general use of five connects it with responsibility between men, and that would give to the five wood bars the force of men, believers in action together, taking up their responsibilities with each other in the "spiritual house." Passing through gold rings may be suggestive of Divine ways to do this, but it is clear that such responsibility exists, and must be carried out by saints according to the Lord's will alone.
This is a deeply solemn subject. The one church of God, embracing all believers living on the earth, should have its clear expression in the united action of the whole, indwelt and led by the Spirit of God. To ask, "what do we in fact see?' is to call attention to the humiliating failure so palpable on every side. Instead of one building in the center of Israel's camp which was God's sole will, it was Moloch's tabernacle, etc. etc., after man's own will. Instead of a united confession and practice among all saints, we have to own how distinctions have been exalted into party banners, and antagonisms paraded and even justified, instead of being owned as shames and condemned, The Spirit of God could not lead to us; His word reproves it from its early days in the Corinthian assembly, 1 Cor. 1:10, etc.
Nor is it likely, or even possible, that all believers should be again brought out from their divisions, to take the one ground together which should never have been forsaken, and which the scriptures still claim from their obedience.
A careful notice of the letters to the seven assemblies, Rev. 2 and 3., will show that the decline of Laodicea, so manifest to-day, is not met by any provision for collectively restoring the assemblies, but by an appeal to individuals to be obedient. "He that hath an ear, let him hear what the Spirit saith unto the assemblies." If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me." It is the promise of the richest personal communion with the Lord given to each obedient soul. It is this fidelity on the part of one and another for which the Lord is looking.
Does He Find It in Me?
Have I gone forth to Him outside the camp, bearing His reproach?
It is much as if the boards of the Tabernacle had been scattered east, west, north, and south, in the camp of Israel, mixed with anything of man's will, regardless of "Holy Place" in which alone God appointed them to stand.
Imagine two or three still upon the silver sockets in "Holy Place." Those two or three are not the Tabernacle; but they are in their proper place according to God's mind. So with any to-day who, hearing what the Spirit saith, may endeavor to keep the unity He has formed. "The Lord knoweth them that are His," and on our part, "Let every one that nameth the name of Christ depart from iniquity," 2 Tim. 2:19. It is ours to express outwardly that which is real inwardly. When the mass fail, it is still open for, and binding upon, the individual to separate from the camp. The enclosure in the midst of Israel's camp was holy, severed from the common ground, as much as though it had been altogether outside its confines. That is the part for faith to-day, whether it be within the enclosure as a figure, or actually outside the boundaries of the encampment.
The words of our Lord Jesus will then apply, “Where two or three are gathered together to my name, there am I in the midst of them." Matt. 18:20. Let two or three be obedient, rejecting all names but His, owning His in its integrity, and His assurance to them is, I will be as good to you two or three as I would be to the whole were they there, for I will be there myself. What more can the heart want?
There is another feature in the construction of these wooden walls, full of value to us to-day.
The twenty boards on the south are held together by the bars and rings; also the twenty on the north; also the six on the west; forming the three sides. This latter one in verse 22 is thus described "And for the sides of, the Tabernacle westward thou shalt make six boards." The word "sides" in the plural is perplexing, but it is a different Hebrew term which means "thighs," as "his belly and his thighs of brass," in Dan. 2:32, as if the two long sides were legs, and the short end uniting them were the thighs. In verse 27 it reads "and five bars for the boards of the side of the Tabernacle for the thighs westward," where both terms are applied to the same six boards. They form a "side," and are the "thighs" also, being a fiat wooden wall, as are the twenty south and the twenty north.
Two additional boards are next provided, the position of which has been much debated. They are "for the corners," and are to be coupled, or twinned, together beneath, and also "above the head" by a ring. Both corners alike.
No thickness is given for the boards themselves, but there is a measure of width for the whole building indicated by the cubic shape of the temple of Solomon, and by the other measures of the Tabernacle which claims consideration. The 20 boards, each 11/2 cubits wide, give a length of 30 cubits, and their height is 10 cubits; the veil is 20 cubits from the east end, making "the holy" the length and height of 20 X 10. To complete its double cube and also a single cube for "the most holy," the width should be also 10 cubits. The six boards of the west side give but 9 cubits, leaving 1 cubit to be provided. By setting the six boards between the two long sides and making the boards a half cubit in thickness, 10 cubits will be found for the width of the building measured externally. Then set each corner board diagonally across the angle of the corner, touching the south and west sides and the north and west sides respectively. This position will assist to steady the sides, and also be the most suitable for the application of a ring beneath and above. A ring perforated with holes corresponding to the socket holes may be laid on the six sockets of the three boards which form the angle; then the six tenons of the three boards will go through the ring into the sockets themselves; and thus the ring will securely hold the boards together "beneath." Repeat this by another ring and pins as tenons on the tops of the boards, and again they will be securely held together "above the head." A more complete and rigid fastening cannot well be imagined.
No way is stated for fastening the cords to the tops of the boards, nor is there any mention of pins or tenons for the upper ring at each corner. These are suggested only as possible ways of doing what is needed for the purposes, and no dogmatic teaching can be derived from them. From what is given to us it is our privilege to learn, however, and from the general arrangement valuable lessons are to be gained.
Thus, at the corner, we first have the atonement displayed in the silver sockets, then the ring is laid upon them, which is ever the symbol of eternity, from its having no end. It is when eternal redemption is obtained, that believers are builded together; i.e., after the cross, not before. Old Testament saints were never so dealt with, and they form no part of the church of God. Build the boards—believers—together; and when the last believer, as the corner board, is built in, then put the ring of eternity on the head of it, and recall the truth that the assembly of God will continue to be such hereafter forever. "Unto Him be glory in the church in Christ Jesus throughout all ages, world without end. Amen." Eph. 3:21. The church will forever abide, and give God glory in that character, never mixed up with any other company of saved souls.
There is a line in this chapter, Eph. 3:15, which seems to carry the opposite thought, it is, "Of whom the whole family in heaven and earth is named," as if all became one family together on high. Strictly, this should read, "Of whom every family," etc., and then all difficulty disappears from the passage. Again, in Heb. 12:22, 23, the break between the two verses raises a question; read them thus:
But ye are come unto Mount Sion,
And unto the city of the living God, the heavenly Jerusalem,
And to an innumerable company of angels the general assembly,
And to the church of the firstborn ones which are written in heaven, And to God the Judge of all,
And to the spirits of just men made perfect,
And to Jesus the mediator of the new covenant,
And to the blood of sprinkling that speaketh better things than that of Abel.
The "ands" divide the companies as they stand in our version, so that instead of "the general assembly and church of the firstborn," conveying the idea of one large gathering of all redeemed, it is the general assembly of "myriads," (lit.) of angels, including, it may be, some that we know nothing of, from which company the assembly of the firstborn ones is kept distinct, as also from "the spirits of just men made perfect.”
Is it not an expression and display of Divine wisdom that souls redeemed under different conditions in this world shall abide as distinct companies forever, to record and display what grace could do in the various circumstances as they arose? We are told that God "hath quickened us with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus, that in the ages to come He might skew (display) the exceeding riches of His grace in His kindness towards us in Christ Jesus." Blessed be God, He will take the church as the occasion and means of displaying His love and grace to His intelligent creation forever. The ring on the head of the boards completed is a hint to us of this.
Now survey the building from the outside, and it will be seen that while the bars through the rings connect the boards of each side and hold them together, yet at each angle there is no apparent connection between the sides themselves, they touch, but there is no visible bond between them. So, it may be, there is no apparent connection between an assembly of believers in Harrow, and an assembly of believers in New Zealand. They may not be known to each other even by name. But they are bound in indissoluble bonds 'together by the one Spirit who is the one builder of God's one habitation in which they are comprised. In the Tabernacle, go inside into the "most holy," and there the special bond at the corner will be clear enough. So if our souls are truly in the holiest with God, we shall find the reality and power of the unity of God's house, however little it may have been known or valued before.
Think of the privilege this is. Suppose a moment that instead of wooden walls, 48 Israelites had been selected to form, if possible, God's dwelling place. Would not the honor of being one of them have been eagerly coveted throughout the camp? To-day ALL the believers are built in, and that of God, into His habitation. Yet how little is the honor felt, for it is not considered; too often it is rejected as mystical, and fanciful, and unreal. The responsibilities, therefore, cannot be taken up, and the "holiness that becometh thy house, O Lord, forever," is unknown. Indeed, these words, written as they were, in view of the then earthly structure, are perverted too often to some stone or brick built place now. What shame! and what dishonor!
There are four coverings which we may proceed to consider, put over the boards when set in place. The commencement of Ex. 26 describes these.
The first is called the "tabernacle" in a special way, and consists of ten curtains of fine twined linen, decorated with blue, purple, and scarlet, and cherubim. Each curtain is 4 cubits wide and 28 cubits long, five are joined together, and the other five also. These two parts are then connected by 50 gold "taches" inserted into loops of blue, 50 on each edge of a curtain, "and it shall be one tabernacle.”
The fine linen tells of the person of the Lord Jesus in the body God prepared—"fine twined"—for Him. The colors, His glories as Son of God, Son of man, and Son of David. The cherubim, His administration of government. These last are progressively developed through scripture; first, we find them simply named, with no description, at the gate of Eden maintaining the Divine sentence of expulsion from the garden. Next, at the mercy seat, Ex. 25:20, they have wings, and one face each, looking towards each other. In Solomon's temple the large olive wood cherubim appear to have one face each also, but (margin) they look outward from the "most holy," towards the house, standing "on their feet." In the prophecy by Ezekiel, chapters 1. and 10. give a much more elaborate description, comprising wheels, hands, four faces, four wings, etc. While in the future temple, the faces will be but two, those of a man and of a lion, Ezek. 41:18, 19. Obviously, the elaborate details and connections of the cherubim in Ezek. 1, show them to, be the executive of Divine government, the supporters of the majesty of the throne of God, and as such, they bear the glory of Jehovah above them, Ezek. 11:22, and 1:26-28.
The linen so decorated is thrown over the wooden walls, and lies upon the cords as the ceiling of the building, and extends down the slope of the cords some 9 cubits on either side and 10 cubits on the west end. It displays to the eye of God these four glories of His Son. In connection with grace now, the tabernacle thrown over the boards, suggests the wonderful grace, that believers are made joint heirs with Christ, and will share His glory. "The glory that Thou gavest me, I have given them," John 17:22. "When Christ who is our life shall appear, then shall ye also appear with Him in glory." Col. 3:4.
As if salvation and acceptance, secured forever, were not enough for God's love to give us, He also gives this marvelous inheritance to all who now share the rejection of their Lord.
Note the numbers used here; 4 cubits wide, i.e., complete in display on earth; 28 cubits long = 4 X 7, the heavenly and earthly completeness combined; Christ the One who so exhibits in Himself to God every perfection of glory; and 10 of these, in two fives, i.e., in full responsibility, able worthily to do this. In the assembly now, it is a stupendous privilege for saints to anticipate—a glory covering of 10 curtains, each 28 cubits long, or 280 cubits length, 4 cubits wide.
Compare this with the curtains of the court. Here we have the curtains 5 cubits wide, for it is a question of responsibility towards the camp, the world. The length measures are 100 cubits on the south, 50 cubits on the west, 100 cubits on the north, sides; 30 cubits on the east side, 15 north and 15 south of the gate, making in all, 280 cubits of fine twined white linen to be held up by the pillars. This is chiefly a question of responsibility in this scene, the display by us of Christ in our practical righteousnesses of life. But observe we are first set in Ex. 26 in the privileges at which we have looked, in the building before God, and are covered with 280 cubits of displayed glory in Christ.
Now wherever blessing is received, a clear responsibility flows out from it, and usually in scripture the two will be found near each other.
In this case the response to the blessing in Ex. 26 is found in Ex. 27 and it is this, that we should go out before the wide world, and exhibit in daily practice 280 cubits of fine twined linen, "the fine linen is the righteousnesses of the saints.”
Note also that where completeness of administered blessing is seen, the number of the boards is four twelve’s; and where our complete responsibility to exhibit Christ in our righteousnesses to our fellowmen is seen, the number of the pillars is five twelve’s.
In the opening of the book of Numbers, 12 Chief men, one out of each tribe, are selected for special honor and duty. These same 12 are mentioned four times only, three in the same order, and one in a different order, corresponding to the 48 boards in the building. These are representative men, and stand for the nation before God.
Thus in the boards of the building and in the pillars of the court, Israel may be found, as seen by God, and as responsible in the world.
Many an inquiry has arisen concerning the intention of the 50 gold taches, in the loops of blue by which the two fives of curtains were connected in the center.
No reference is made to them elsewhere, save that in verse 33 of chapter 26. we read "And thou shalt hang up the veil under the taches," which divides the 30 cubits of the entire length into 20 for the holy, and 10 for the most holy. The number 50, 5 X 10, raises the thought of responsibility both towards God and among men, which is plainly involved in the entrance by the veil, but more than this would be only conjecture.
The "tent" is described in verses 7-13. "Covering" in verse 7 should be "tent," and so also should "tabernacle" be in verse 9.
In this case, the curtains are 11, each 4 cubits wide, but 30 long, in two sets of six and five, coupled by copper taches in loops, "that it may be one." As the sixth curtain is to be folded in the forefront of the tent, verse 9, it follows that the copper taches will lie upon the tabernacle, behind, or west of, the golden taches the width of a half curtain. Then as each western half of the tent, and of the tabernacle was five curtains of 4 cubits each, there would remain a half curtain of goats' hair beyond the outmost edge of the fine linen. To this it is that verse 12 refers.
In verse 13, the further notice that the tent curtains of 30 cubits long overlie the tabernacle curtains of 28 cubits long, "a cubit on the one side and a cubit on the other side," is a clear evidence that both these sets of curtains were laid across the top of the building, and then continued down on the slope of the cords. A Jewish tradition that the tabernacle curtains were hung up inside under the cords, and then fell on each wall-face covering the gilded surface of the boards, can in no way be made to harmonize with these two verses, 12 and 13.
The "tent" has no decoration upon it; it seems therefore to speak of Christ as man would see Him, without form or comeliness or beauty. The hair refers to his separation from man to God; while the taches of copper give us also the Divine in power manward, as distinguished from those in the tabernacle, of gold, the Divine in glory and splendor, Godward.
No sizes are recorded for the remaining two coverings, first of rams' skins dyed red, and the outmost of badgers' skins. They are mentioned in one verse and called coverings only. If the universal practice of the East in putting skins over the top of flat-topped tents is any guide to us, then these two coverings will only need to be a little in excess of 30 cubits by 10 in measure.
They would then serve the purpose of keeping out the heat, a purpose for which skins are used; but if any prefer the large size needed to overcover the tent, nothing prevents. The thought of Christ as seen by man would hardly be carried out by so large a covering of skins; whereas if the skins lay only on the flat top, then from the height of the boards the goats' hair curtains would be seen from the camp all round above the white linen of the court enclosure.
The extra size of the tent curtains would hardly seem needed to overcover those of the tabernacle, if the skins were also large enough to overcover the tent.
The value of the skin coverings has already been noticed among the materials; it is drawn only from analogy and other uses; the rams' skins dyed red suggesting devotedness, since the ram was exclusively the consecration offering; and the badgers' skins from their toughness, protection, or equipment, against external assault.
The building is thus a marvelous picture of Christ in His various characters of Temple, Maker of atonement, Glorifier of God, Revealer of God, Way to God, also of His separation from man, devotedness, and perfect equipment against all evil. Relatively to men He is seen, a Foundation by blood-shedding, a Covering of glorious acceptability, an absolute Security, soon to be displayed in a divine royalty over Gentiles and Israel alike, for He was separated from them, their thoughts and ways in whole-hearted devotedness unto death, and their unfailing Protector forever.
The building also illustrates believers standing on redemption, accepted in the Beloved, secured by Divine power, builded together as God's house, made heirs of God, separated from the world, consecrated and armed for defense.
Before leaving it, notice that it was anointed when set up, with the holy anointing oil, Ex. 30:26-29. This had spices in it, telling of virtues and graces in Christ connected with the power of the Holy Spirit. We to-day have the power of the indwelling Holy Spirit, so that we can know what God has revealed for us and given us, and we can act out His will in life. We can. Nor is it power alone, but grace with the power, the grace of Christ is given us also; His mind in us, whose mind we have, that He should be displayed in us, magnified in our bodies till He comes again.
This is not personal truth and privilege merely, but it is collective as seen in the one building for God's habitation. There is power with grace for believers to act as God's house now, notwithstanding the acknowledged failure and wreck in the midst of which we are. No failure impairs the claim that it dishonors; rather the sense of the failure should lead to a maintenance of the claim more earnest than before.