Outlines of Lectures on the Tabernacle of Witness

EXO 40:17And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. Ver. 17.] The first day of the second year of Israel's experience, as a redeemed people, was an important period in their history.

On this day the tabernacle was set up. On this day the commandment was given for the numbering of the children of Israel from twenty years old and upward; all that were able to go forth to war in Israel. (Num. 1:1,2.) And on the day that Moses had fully set up the tabernacle, and anointed it, and sanctified it, and all the vessels thereof, the princes of Israel, that were over them that were numbered, presented their offering to Jehovah of six covered wagons, twelve oxen, with twelve silver chargers, and spoons of gold full of incense, with the burnt offerings, sin offerings, and peace offerings, though twelve days were occupied with the presentation. (Num. 7)

During the first year the lessons of the wilderness were learned:-What the wilderness was: what the flesh was; both under grace, and under law: and what God was, in the various manifestations of his character.

With the second year Israel's experience in connection with the tabernacle commences; and to this period the books of Leviticus and Numbers apply.

The first year is typical of the Christian's individual experience; the' second, of his experience in connection with the Church of God, and in association with others professing Christianity.

The Tabernacle Reared up.

And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars. Ver. 18.] The tabernacle is first mentioned, before the tent of -the congregation; for the first thought in the mind of the Spirit is an habitation for God, before that which represents the assembly of God's saints is spoken of; though in verse 2 both thoughts are combined-"set up the tabernacle of the tent of the congregation."

"And fastened his sockets." The sockets of silver, composed of the redemption money of the children of Israel. Thus, typically, the foundations of God's tabernacle are laid in redemption.

"And set up the boards thereof." Typical of those believers who are gathered together to the confession of the name of Jesus; individually, standing firm on redemption; and collectively, forming God's tabernacle, or dwelling-place. (Eph. 2:22.)

"And put in the bars thereof." For the compacting and establishment of the whole. Like the joints and bands, the gifts of the Spirit for the edifying of the body of Christ. (Eph. 4)

"And reared up his pillars." The four pillars which held up the vail, corresponding with the four inspired historians of the life and death of Jesus; and the five pillars which supported the hanging of the door, answering to the apostles and prophets, the evangelists, pastors and teachers, who exhibit Jesus as the, way' of entrance into the tabernacle of God. And thus the Church becomes not only the house of God, and Church of the living God, but also the pillar and ground of the truth, for the manifestation and maintenance of the truth of God in the world.

The Tent of the Congregation Spread.

And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses. Ver. 19.] The tent over the tabernacle, or the tent of the congregation, represents the assembly of believers, meeting in the name of Jesus, who in spirit also compose the habitation of God.

The covering of the tent was twofold. First, the covering of rams' skins dyed red; typical of the atoning work of the Lord Jesus, under the shelter of which the Church is seen by God. And, secondly, the covering of badgers' skins, above and over all; significant of the external lowly form and pilgrim character of the Church on earth.

"As the Lord commanded Moses." All done according to the will and word of God.

The Ark.

And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon, the ark: and he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark, of the testimony; as the Lord commanded Moses. Ver. 20, 211 The ark represents the Lord Jesus Christ as the center of gathering, of promise, and of blessing, and also the center of testimony to the Church of God.

The testimony-put into the ark showed the perfect obedience of the Lord Jesus while on earth; and thus the ark became the ark of the testimony. The staves set on the ark show his adaptation to the wilderness condition and need of his people. The mercy-seat put above upon the ark expresses that the exercise of the sovereign grace and mercy of God is founded on the person and work of Christ. The ark brought into the tabernacle teaches, that it is in him that believers are builded together for an habitation of God. (Eph. 2:22.) The vail set up is significant also of the truth, that through the vail, that is to say, his flesh, Christ having entered into the holiest of all, we have boldness and access with confidence by the faith of him: and all this according to the word of God. "As the Lord commanded Moses."

The Table.

And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses. Ver. 22, 23.]

"The table" is the type of Christ, as the center and ground of communion to the saints of God. " In the tent of the congregation." In the midst of God's assembly. " Upon the side of the tabernacle." For though the Church is looked at as the assembly of saints, it is also the dwelling-place of God. " North; ward." The place of self-judgment and discipline. (See Ezek. 40:39-42, and 1 Cor. 11) And on the north side the burnt offerings were killed. (Lev. 1:11.) " Without the vail." For it is here on earth we commemorate the dying love of an absent Lord, while waiting for his return. The bread set in order. Christ set forth as the bread of life-the all-sufficient and' life-sustaining portion of the children of God. And set in order, too! What a God of order is he with whom we have to do! And " set in order before the Lord." For it is in the presence of God that we are to remember Jesus, and take our portion as the sons and daughters of the Lord God Almighty. Exalted and blessed privilege! And all this, also, in the spirit of unhesitating and full obedience, according to the word of God.

The Candlestick.

And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. And he lighted the lamps before the Lord; as the Lord commanded Moses. Ver. 24, The candlestick sets forth Jesus as the center, source,- and subject' of ministry or testimony in the Church of God, through the Holy Ghost sent down from heaven, and by the various gifts of the Spirit. "In the tent of the congregation." Ministry has its place, a place assigned to it by God in his assembly. " Over against the table." Throwing 'its hallowed light on the person, sufferings; and finished work of Jesus, in order that God's children may feed on him. " On the side of the tabernacle southward." The place occupied by ministry in God's habitation is on the south side, the side of grace and mercy, and on the side occupied by the brazen sea in Solomon's temple. (2 Chron. 4:10.) For it is in order to the believer's sanctification, "through the washing of water by the word," that Christ is testified to. The lamps Were to be lit before the Lord; reminding us that ministry must ever be exercised as in the presence of God, and the truth commended to the conscience in God's sight, and all in the spirit of obedience to God; "as the Lord commanded Moses."

The Golden Altar.

And he put the golden altar in the tent of the congregation, before the rail: and he burnt sweet incense thereon; as the Lord commanded Moses. Ver. 26, 27.]

The golden altar typifies Jesus, through whom we worship in full and conscious acceptance before God, in all the preciousness and fragrance of the character and person of Christ. The position of the altar is in the tent of the congregation: for worship has its place in the assembly; but "before the vail," and not simply as the table (v. 22) "without the vail." For we worship in the very prospect of the holiest,-faith penetrating within, and communing with God from off the mercy seat. "As the Lord commanded Moses." It is the expressed will of God that his people should thus worship him. The Father is seeking such worship from spiritual worshippers in spirit and in truth. This is the fifth time the expression occurs, "As the Lord commanded Moses."

The Door of the Tabernacle.

And he set up the hanging at the door of the tabernacle." Ver. 28.] Christ is the door. He only is the way. No admittance but by the faith of him.

The Altar of Burnt Offering.

And he put the altar of burnt offering, by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the Lord commanded Moses. Ver. 29.]

Christ, by the offering up of himself in all the purity and holiness of his nature as man, and as a sweet savor before God, and accepted by God, as witnessed by his resurrection from the dead, and his ascension to the right hand of his Father-Christ, once offered and forever accepted, is the one by whom' communion with God is maintained, and communion also with the saints of God. And as the burnt, offering and meat offering were ever sending forth their- sweet savor Godward on this altar, and in this appointed place of communion between God and his people, so the sweet savor of the name of Jesus ever secures the unbroken fellowship of saints with God and with each other. And this is according to God's will.

The Laver.

And he set the laver between the tent of the congregation and the altar, and put water therein, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat: when they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses. Ver. 30-32.] Practical sanctification is to be maintained by constant communication between the soul and Christ, who of God is made unto us sanctification. The washing of the hands and feet, the purification of the actions and course of life, and that by the faith of Christ, and by the power of the Spirit of God. The living water, flowing from the fountain head above, the throne of God and of the Lamb. This practical sanctification capacitates the believer to enjoy in living power the fellowship of saints, and to engage in the worship and service of God.

"As the Lord commanded Moses." The seventh time this expression occurs in this connection,significant of the perfection of obedience, leading, as we shall see presently, to the perfection of blessing, and the fullness of glory.

The Court.

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.] Showing the people 6f God separate from the world, even when not met together in church fellowship, having still God's tabernacle and God's altar as their center object, and Christ acknowledged as the only door and way.

" So Moses finished the work." All was now ready.

Outlines of Lectures on the Tabernacle of Witness: Directions for the Setting Up and Anointing of the Tabernacle

DIRECTIONS FOR THE SETTING UP OF THE TABERNACLE, AND FOR ITS ANOINTING.

EXODUS 40:1-8, and 9-16.

EXO 40:1-8 EXO 40:9-16 “AND the Lord spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. And thou shalt set up the court round about, and hang up the hanging at the court gate."

The Tabernacle.

And the Lord spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. Ver. 1, 2.] The first day of the first month is significant of a beginning, or beginning anew. A type of the commencement of the Christian dispensation at Pentecost.

On the first day of the month the moon began to shine afresh on the earth with light reflected from the sun; so the Church, during the present night time of the world, is set to shine in the light of an absent Christ.

" The first day of the first month." A dispensation altogether new characterized by Messiah rejected, and the Comforter present, to communicate to the Church the truth of Christ, and to maintain his Lordship.

" The tabernacle of the tent of the congregation. Both titles are here combined; the tabernacle being the type of a dwelling-place for God through the Spirit, and the tent of the congregation typical of believers assembled in the name of the Lord Jesus.

The Ark.

And thou shalt put therein the ark of the testimony, and cover the ark with the vail. Ver. 3.] The ark is first mentioned, for it sets forth Jesus, God's center of gathering to his own people, and in whom they are builded together for an habitation of God. (Eph. 2:22.) God begins with Christ, and so should we.

But it is the ark covered with the vail; for it is Christ incarnate in whose name we are to gather.

" The ark of the testimony." Such is the title here given to it. The house of God, the Church of the living God, the pillar and ground of the truth, is set for the testimony and maintenance of that great mystery of godliness, "God manifest in the flesh," with which is closely connected those other precious verities, "Believed on in the world;" "received up into glory." (1 Tim. 3:15,16.)

Until Christ came in the flesh, there was no Church of God on the earth, no "habitation of God through the Spirit," nor "living stones built up a spiritual house." The tabernacle in the wilderness, indeed, foreshadowed the Church's earthly sojourn, in connection with heavenly things (Heb. 8:5), and the temple in the land foreshadowed its heavenly glory. But until the Word had been made flesh, and from a crucified and exalted Savior the pentecostal Spirit had been sent down, there was no Church on earth.

The Table.

And thou shalt bring in the table, and set in order the things that are to be set in order upon it. Ver. 4] Where believers are gathered together in the name of the Lord Jesus, for an habitation of God through the Spirit, there, in God's presence, the sweet and sacred memorials of a Savior's sufferings and death are to be observed.

It is remarkable that, after the ark, the table is first mentioned; and at Troas, on the first day of the week, the disciples came together to break bread. (Acts 20:7.) This was their first object; and although the inspired ministry of the Apostle Paul threw its light on the sacred subjects of the person, suffering, and glories of the Son of God, like the candlestick in the tabernacle over against the table, yet their object in coming together was to remember Jesus, and to enjoy the manifestation of his presence in the breaking of bread, to which all else was made subservient.

But if the communion of saints in the presence of God, and in the remembrance, of the sacrifice of Christ, is to be observed, it must be observed in God's order. "And set in order the things which are to be set in order upon it." "God is not the author of confusion." He has his order, and this order must be maintained. The table is to be a pure table, and all things which are done in connection with the table, must be done decently and in order—as in the presence and fear of God.

The Candlestick.

And thou, shalt bring in the candlestick, and light ' the lamps thereof. Ver. 4.] Ministry, according to God, in the exercise of the gifts of the Spirit, and in 'testimony to the truth of Christ, has its place in connection with God's dwelling-place. It is to be brought in, and its light maintained.

The best gifts are to be earnestly coveted. The Lord of the harvest is to be entreated to send forth laborers, and the supply of the Spirit of Jesus Christ for testimony to him is to be sought and obtained by fervent and united prayer. Although it is possible for believers to meet together, and to edify one another by mutual exhortation, and the reading of God's word together, without distinct gift for ministry; and thus provision is made for weakness, and the present state of things: yet ministry, in the power of the Spirit of God, is God's order,, and according to his mind and will; and the gifts of an ascended Savior are "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."

The Altar of Gold.

And thou shalt set the altar of gold for the incense before the ark of the testimony. Ver. 5.] The worship of the Father, in spirit and in truth, by purged, worshippers drawing nigh in conscious acceptance through Christ Jesus, and in all the preciousness and perfume of his sacred name,—this worship is to be presented and maintained before God.

The altar of gold for the incense was to be set immediately before the ark of the testimony, as teaching that this worship is connected with Christ risen and glorified within the vail, through whom the believer has boldness and access with confidence by the faith of him, in drawing nigh to God.

The Hanging of the Door.

And put the hanging of the door to the tabernacle. Ver. 5.] Christ is the door; and faith in Christ, and the confession of him, is the only way of access into the habitation of God. This is to be held up and insisted on. The entrance was not to be left unguarded, and nothing but the hanging for the door was to be put there.

Saving faith in Christ is indispensable; and no mere ordinance, or anything else, is to take the place of Christ, as the way of entrance by whom alone any can be admitted into the fellowship of saints gathered together for an habitation of God.

The Altar of Burnt Offering.

And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation. Ver. 6.] Christ, in death and resurrection, in his atoning and accepted sacrifice, is to beset forth as the only ground of communion with God and with his saints.

Before the door of the tabernacle, or dwelling-place of God. For it is only through. the accepted sacrifice of Christ that communion with God can be enjoyed, or that any one can form part of God's habitation.

And before the door of the tent of the congregation. For only on this ground can real fellowship with saints be realized, or any one be admitted to their number.

The Laver.

And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. Ver. 7.] Christ is also to be set forth as the sanctification of the believer; and the rich and full provision of the Spirit in him, for sanctification, is to be testified to.

The washing of water, by the Word. That is, the application of the truth of Christ, living, dying, risen, glorified, and separate from the world-these truths, brought to bear on the conscience and the heart, in the power of the. Holy Ghost sent down from Christ exalted, producing -practical sanctification -this cleansing is essential to living communion with God's saints, and living priestly service and worship towards God.

The Court.

And thou shalt set up the court round about. Ver. 8.] Consistency of character and conduct, duly and firmly maintained, and the exercise of fervent charity one towards another, is also to be pressed on the consciences of believers. A distinction between the Church and the world is to be maintained and exhibited, even when the saints are not assembled together in Church fellowship.

The Court Gate.

And hang up the hanging at the court gate. Ver. 8.] And Christ i8 to be testified to as the only one, through faith in whom, any person can be considered as connected with the people of God in religious association.

The Anointing.

And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. Ver. 9.]

The Anointing Oil.

The directions for making the anointing oil are given in EX. 30:22-25:—

Moreover; the Lord spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.

Pure Myrrh.

Of pure myrrh five hundred shekels."

The gum, issuing spontaneously: bitter, but fragrant; flowing freely. Beautifully emblematic of the Spirit of Christ,- a sympathizing Spirit,-a Spirit which may be grieved, and touched with the feeling of our infirmities. Myrrh is also a soother of pain: and the sympathy of Jesus, how comforting

Sweet Cinnamon.

"And of sweet cinnamon half so much, even two hundred and fifty shekels."

Sweet cinnamon is the inner bark-sweet and also fragrant. Expressive of the sweetness and excellency of the internal character of the Lord Jesus.

Sweet Calamus.

"Of sweet calamus two hundred and fifty shekels."

Calamus is the pith-sweet and fragrant also. Emblematic of the sweetness of the Spirit of Christ, in all his internal thoughts, feelings, and affections.

Cassia.

"And of cassia five hundred shekels."

The cassia is the outer bark-sweet and fragrant. Expressive of the gentleness, sweetness, and excellency of the external character and conduct of the Lord Jesus Christ.

Pure Myrrh__ 500 shekels. Bitter.

Cinnamon 250 shekels. Sweet.

Calamus 250 shekels. Sweet.

Cassia 500 shekels. Sweet.

500 shekels bitter, 1000 sweet-such is the composition.

"After the shekel of the sanctuary."

The weight or estimate was to be after the shekel of the sanctuary; for it is God's holy estimate of the graces of the Spirit of his Christ, which is here set forth.

Olive Oil..

"And of oil olive an hin."

This pure olive oil is typical of the Holy Ghost, the Spirit of God, as the holy anointing oil is the emblem of the Spirit of Christ, with its various and combined graces.

The Anointing Oil.

"And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil."

Two things strike us here: First, its holiness; this is twice mentioned; for the Spirit of Christ is a holy Spirit. Secondly, the tempering of the precious spices together. Expressive of the incomparable excellency of the Spirit of Christ, produced by the exquisite blending of the various graces of his character 3. perfect and harmonious oneness.

The perfume, described in Ex. 30:34-38, typifies the excellency of Jesus, God-ward. It was to be wholly burnt on God's altar, or in the censer of the high priest, which he carried into the holiest.

The anointing oil, on the other hand, is typical of the Spirit of Christ, and the various graces of his Spirit, which are communicated to believers, and shared by them, through the anointing of the Holy Ghost sent down from Christ exalted. "Like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts, of his garments." (Psa. 133:2.) Thus they become' Christlike. Thus the character and graces of Christ are reproduced in those who drink into his Spirit.

The Tabernacle to Be Anointed.

And thou shalt take the anointing oil, and anoint the tabernacle. Ver. 9.]

For believers " are builded together for an habitation of God THROUGH THE SPIRIT." (Eph. 2:22.)

So, on the day of Pentecost, the Spirit from Christ risen and glorified constituted the assembled believers the dwelling-place of God, and by that one Spirit are we all baptized into one Body.

The Tent of the Congregation.

In Ex. 30:26 we read,-And thou shalt anoint the tent of the congregation therewith.

When believers are gathered together in the presence of God, and in the name of the Lord Jesus, that which is of all importance is the presence and power, unquenched, of the Spirit. This makes the assembly of believers the place of power, and joy, and blessing.

The Contents of the Tabernacle to Be Anointed.

And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. Chapter 40:9.] We have these vessels mentioned in detail in Ex. 30 First,

The Ark Anointed.

And the ark of the testimony. Ver. 26.] Christ risen from the dead, exalted at the right hand of God, and anointed, having received of the Father the promise of the Holy Ghost, is the center of gathering to the Church of God, and in him all the purposes of. God meet. He is the subject of testimony, and in him all the promises of God are Yea and Amen to God's glory by us. A risen, glorified, and anointed Christ.

The Table Anointed.

And the table and all its vessels. Ver. 27.] The communion of saints, in the precious and sacred remembrance of the sufferings and death of their divine Savior, must be in the present power of the Spirit of Christ, and all things connected therewith should be done by the unction of the Holy Ghost.

Oh, for grace ever to remember this, when on the first day of the week we meet as disciples to break bread! The table and all its vessels-our communion together, arid all that is connected with it, is to be in "the unction of the Holy One."

The Candlestick Anointed.

And the candlestick and his vessels. Ver. 27.] Testimony to Jesus, and the ministration of God's word, is to be in the exercise of the gifts of the Spirit, given by Christ exalted, and by His present guidance and grace; and everything connected with this ministry is to be in the power of the Spirit of Christ.

The Golden Altar Anointed.

And the altar of incense. Ver. 27.] The worship of the Father in spirit and in truth can only be by the Spirit of adoption-the Spirit of an ascended Christ-the unction of the Holy One. The Spirit helps our infirmities, he makes intercession, he causes our praises and our prayers to ascend, accompanied with all the fragrance of the preciousness of the name of Jesus.

The Brazen Altar Anointed.

And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy. Ver. 10.] It was through the Eternal Spirit that Jesus offered himself without spot to God; and it is by the Holy Ghost sent down from heaven that testimony is to be borne to the value of his blood, and to the fact of his resurrection, as the ground of communion between God and the soul. And it is by the Spirit that this communion is enjoyed.

And the Spirit of God renders the truth of Christ, crucified and ascended, a sanctifying truth, and communion with God through Christ, sanctifying communion. "An altar most holy," or literally, " Holy of holies."

The Laver Anointed.

And thou shalt anoint the laver and his foot; and sanctify it.] The same remarks will apply to Christ looked at as our sanctification. The Spirit of God reveals Jesus in the holiness of his person and walk down here, and makes him practical sanctification to us. He also reveals to us a glorified Christ, and conforms us to him, changing us into the same image from glory to glory. (2 Cor. 3:18.) And he is the living link of union with this exalted one.

The Anointing of Aaron and His Sons.

And thou shalt bring Aaron and his sons unto the door of the tent of the congregation, and bathe them in water. Ver. 12.] (So the Hebrew.) This is similar to the consecration service of the priests described in Ex. 29 and Levit. 8.

Aaron and his sons were types of Christ and his Church. (Heb. 3:6.) They were to be brought to the door of the tent of the congregation, which was the place of communion with God, on the ground of sacrifice. (See Ex. 29:42,43.) They were then and there to be bathed in water. Not simply washed, but bathed in water; for so the Hebrew expression is rendered ten times in Levit. xv. This bathing in water is significant of death, burial, and resurrection. (See Rom. 6; Col. 2) This bathing is one; that is, Aaron and his sons were washed or bathed at the same time, though anointed separately. So we are buried with Christ in baptism, wherein also we are risen with him. (Col. 2:12.)

Then Aaron was invested with the priesthood, and anointed. "And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office." (Ver. 13.) For it is as risen from the dead the Lord Jesus was anointed for priesthood; and it is in resurrection he enters on his priestly office, in separation from the world to God. "For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (Heb. 7:26.)

After this, Aaron's sons were clothed and anointed. "And thou shalt bring his sons, and clothe them with coats: and thou shalt anoint them as thou didst their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations."

(Verses 14, 15.) It is as risen with Christ " through the faith of the operation of God, who hath raised him from the dead, that we are invested with, and enter on, our priestly office and service in association with Christ, the high priest of our profession. And it is by the Holy Ghost sent down on Pentecost, that we are anointed to this priestly service.

A priesthood which we enter on by faith, when we have realized our death, burial, and resurrection with Christ: and which we shall continue to exercise when we are conformed to him in the glory, and are associated with him in his heavenly and everlasting priesthood. T. N.

CONCLUDING LECTURE.

[The Tabernacle raised up, and filled with the glory, in the Number for December.]

Outlines of Lectures on the Tabernacle of Witness: The Laver and His Foot

EXO 30:17-21)"AND the Lord spake unto Moses, saying, Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tent of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat. When they go into the tent of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord. So they shall wash their hands and their feet, that they die not: and it shall be a statute forever to them, even to him and to his seed throughout their generations."

The Laver and His Foot.

And the Lord spake unto Moses, saying, Thou shalt also make a layer of brass, and his foot also of brass, to wash withal.] These scriptures are " the word of God;" this gives them their importance and authority. They are also " the testimony of Jesus Christ;" this gives them their interest to us as redeemed sinners, and their value to our souls, as containing God's testimony concerning his Son.

God's thoughts about Christ are embodied in type, and given us in the scriptures, that we might have fellowship with the Father in his own estimate of his Son. In the laver and his foot, we have the divinely given figure or shadow of CHRIST as our SANCTIFICATION.

" Who of God is made unto us wisdom, and righteousness, and SANCTIFICATION, and redemption." (1 Cor. 1:30.).In this 30th chapter of Exodus, from verse 11, typically the believer is regarded, first, redeemed by the blood (11-16);.secondly, sanctified with the washing of water (17-21); thirdly, anointed with the oil (22-33); and, fourthly, accepted in the perfume. (34-38.) "The Spirit, the water, and the blood." (1 John 5:6-8.)

Or, in another aspect, 1St (ver. 11-16), Christ is seen in his atoning death for our redemption.

2nd. (ver. 17-21), in his life, death, and resurrection, as our sanctification.

3rd (ver. 22-33), ascended to God's right hand, receiving and giving the spirit, for our anointing.

4th (ver. 34 to end), in the assembly, and within the vail, appearing before God in all his preciousness on our behalf, for our acceptance.

In Solomon's temple there were ten lavers, standing on their ten bases, and one molten sea, standing on twelve oxen. (1 Kings 7:23-26.) In Ezekiel's temple there is no laver nor sea, but a river, whose waters issue out from under the threshold of the house eastward, deepening and widening as it flows.

In Rev. 4:6, we read of a sea of glass like unto crystal before the throne. In Rev. 15: 2, of a sea of glass mingled with fire. And in Rev. 22:1, of a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

All these are so many figures of Christ, and of the cleansing, sanctifying, life-giving, life-sustaining power of the Spirit of God, full of the richest interest and instruction: but on these we cannot now enlarge.

The word "laver," in the Hebrew, signifies, "like a river;" and there is beautiful significancy in this.

The laver consisted of two parts, "the laver and his foot." The upper part, or laver, being a large reservoir of water, from which, when required, the water poured down "like a river" into the foot or basin at its base. The lower part being alone used for bathing or washing, so that the water in the laver remained always pure and undefiled.

This construction reminds us forcibly of the expression in the Epistle to Titus, 3: 5, 6: "The. washing (or laver, λουτρον,) of regeneration, and renewing of the Holy Ghost; which he shed upon us abundantly through Jesus Christ our Savior."

The laver thus constructed presents Christ in two aspects; the foot, Christ in humiliation on earth; and the upper part, or laver proper, Christ in his exaltation in heaven.

In his life on earth, Christ left us an example that we should follow in his steps. And on the Cross; from his pierced side came forth the water and the blood.

But it is from Christ crucified, risen, and exalted, that the Holy Ghost, the Spirit of purity and life, is now given. " In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst; let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified." (John 7:37-39.)

In Eph. 5:25,26, we read, " Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the Word." This is his present action, " That he might (ultimately) present it to himself a glorious Church, not having spot, or wrinkle, or any such thing." (Eph. 5:27.)

Its Material.

A laver of brass, and his foot also of brass] Brass is the emblem of strength: and Christ, as our sanctification, is the strong one, mighty to sanctify as well as mighty to save. Precious and encouraging truth! How many are there who trust in Christ for their salvation, but have recourse to their own efforts, or to the law, for sanctification! Justification by the faith of Christ is the doctrine of the Reformation but sanctification by the faith of Christ, how little apprehended! How little have our souls entered into the depth and fullness of those words of Jesus to Paul, with the thorn rankling in his flesh, "My grace is sufficient for thee; my strength is made perfect in weakness."

There is power in the example of his life; constraining power in his dying and redeeming love; power in looking unto Jesus glorified at God's right hand above. And Stephen found it so. Power in the Spirit sent down from this ascended one. The secret of power in the Christian experience is having Christ "all" as our object, "and in all" as our life.

In Ex. 38:8, we read, "And he made the laver of brass, and the foot of it of brass, of the looking-glasses (or rather brazen mirrors) of the women assembling, which assembled at the door of the tent of the congregation."

This, doubtless, is significant, and intimates a connection between self-examination and sanctification. James writes, " But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James 1:22-25.)

Christ, in his life on earth, left us an example that we should follow in his steps. And it is well to compare our walk and life with his. The foot of the laver was made of burnished brass.

But sanctification to the believer now is especially and effectually connected with the contemplation of Christ, once crucified, but now risen and glorified, as exhibited in the mirror of the word, through the power of the Holy Ghost sent down from heaven. Real and divine photography: "Now the Lord," &c.

The Position of the Laver.

And thou shalt put it between the tent of the congregation and the altar, ver. 18.] The progress of the soul in drawing near to God is thus set forth. The soul first realizing pardon at the sin offering without the camp.

Secondly, acceptance at the brazen altar within the court.

Thirdly, sanctification at the brazen laver.

Fourthly, nearness in worship at the golden altar.

Fifthly, entrance into the holiest through the value of the blood, and of the sweet incense from the golden censer, carried by the High Priest within the vail.

Outlines of Lectures on the Tabernacle of Witness: The Golden Altar or Altar of Incense and the Perfume

EXODUS. 30:1-10 and 34-38.

EXO 30: 1-10-AND 34-38.) "AND thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of shittim wood, and overlay them with gold. And thou shalt put it before the wail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn" incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout your generations. Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall be make atonement upon it throughout your generations: it is most holy unto the Lord.

"And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: and thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: and thou shalt beat some of it very small, and put of it before the testimony in the tent of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people."

The Altar of Incense.

And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.] There are two altars, the brazen altar of burnt offering and the golden altar of incense. They are both typical of the work and person of the Lord Jesus Christ, but in distinct aspects.

At the brazen altar, we see Christ in death and resurrection, offering himself without spot to God, and accepted in all the sweet savor of his perfect sacrifice. The ground of the believer's acceptan4e and communion with God.

At the golden altar, we see Christ in resurrection life and ascended glory, in all the excellency of his character and ways before God, through whom the children of God draw near and worship with confidence and joy.

Both the brazen and the golden altar were made of shittim wood within, as showing that the incarnation of Christ lies at the foundation of his whole work on behalf of his people; for the children being partakers of flesh and blood, he himself likewise took part of the same.

The Dimensions.

A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof. Ver. 2.] In size it is smaller than the other vessels, but it stands half' a cubit higher than the mercy seat, the table, and the brazen grate of the altar of burnt offering.

The table is on a level with the mercy seat and the brazen grate, for the table sets forth communion, on the ground of atonement made, and in the remembrance of the death of Jesus.

The golden altar is half a cubit higher, for it shows worship in the apprehension of a risen and ascended Savior, and in the apprehension of the preciousness of his character and ways.

The Horns of the Altar.

The horns thereof shall be of the same. Ver. 2.] The horn is the emblem of strength; and there is power in Jesus, on which faith can lay hold in drawing nigh to God; while the human tenderness and sympathy of Jesus give sweet encouragement to faith in this its exercise.

The Overlaying.

And thou shalt overlay it with pure gold, the top thereof and the sides thereof round about, and the horns thereof. Ver. 3.] The Divine glory and excellency of the Lord Jesus, as well as his humanity, and in combination with it, is thus set forth.

And the horns also are overlaid with gold; for faith not only apprehends the human sympathy, but also the Divine all-sufficiency of Jesus, through whom we worship.

The Golden Crown.

And thou shalt make unto it a crown of gold round about.] There was no crown to the brazen altar, for that sets forth Jesus in his humiliation, suffering, and death; and the only crown he wore on earth was a crown of thorns. But there is a golden crown to the alter of incense, for it presents to us Jesus risen, ascended, and crowned with glory and honor.

The crown also is significant of the Divine beauty and excellency of his character and office, as the one through whom we worship and draw nigh to God.

The Rings and Staves.

And two golden rings shalt thou make to it under the crown of it, by the two ribs thereof (margin); upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of shittim wood, and overlay them with gold. Ver. 4, 5.] The Hebrew word translated in the text " corners," and in the margin "ribs," is the same word which occurs in chapter 27: 7, and which is there rendered "sides" -"and the staves shall be upon the two sides of the altar to bear it,"-which gives the sense. Translating the word " corners," here and in chap. 37., only, is apt to mislead. It signifies a side, or, as in the present instance, an appendage to a side.

In the table of shewbread the rings and staves were connected with the border (chap. 25, 26, 27), to teach us that in traveling through a polluted world, separation from evil ought to characterize our communion. But in the golden altar the rings and staves are connected with the crown of gold, for, though strangers and pilgrims here, we worship in connection with an ascended and glorified Savior..;

The rings and staves adapted the altar to the wilderness condition of Israel; they were "to bear it withal," that it might accompany them in their various journeyings. So Jesus, in the character in which he is presented to us by the golden altar, is ever present with us in Spirit wherever two or three are gathered in his name. And both his humanity and his Deity adapt him to our wilderness necessities.

The Position of the Altar.

And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. Ver. 6.] In Heb. 9 the golden altar in the holy place is omitted in the enumeration of the sacred vessels, and the golden censer in the holiest of all is inserted in its stead.

The reason of this appears to be, that in Heb. 9, as also in Heb. 10, the High Priest is represented as on the day of atonement, entered into the most holy place within the vail, typical of Jesus entered into heaven itself, now to appear in the presence of God for us.

But in the type before us, the same precious and Divine Savior is represented as present in Spirit in the midst of his assembled and worshipping people on earth, by whom the sacrifice of praise is offered up to God continually, and their prayers go up with acceptance.

It is the vivid setting forth of those invaluable words in Matt. 18:19,20: "Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them."

The altar stands before, and not within, the vail in the holy place; for it tells of Jesus in the assembly, and yet it stands before the ark and mercy seat, from whence God holds fellowship with his servants; for by the faith of Jesus we have boldness to enter into the holiest. Yea, come boldly unto the throne of grace, and there may hold sweet intercourse with God from off the mercy seat.

And in Jesus, who is present in Spirit with us on earth, and present in person for us above, all the promises of God are yea and amen to the glory of God by us.

And all this is true to the believer individually, as well as to the saints collectively.

The Perpetual Use of the Altar.

And Aaron shall burn thereon sweet incense every morning. Ver. 7. A perpetual incense before the Lord throughout your generations. Ver. 8.] So Christ, the High Priest of our profession, ever liveth to make intercession for us.

In the seventeenth chapter of the Gospel by John we 'have the reality' and substance of these Divine foreshadowings.

We there see Jesus on earth, surrounded by his disciples; but, in Spirit, entering into the holiest, his work finished, and the crown of glory won.

In act it is the High Priest at the golden altar— in anticipation, the High Priest on the day of atonement entering into the holiest.

Let us look at him as at the golden altar, and listen to his words: "Father, I have glorified thee on the earth; I have finished the work which thou gavest me to do." "I have manifested thy name."

He is thus presenting before his Father, as sweet and fragrant incense, the memorial of what he had been in his character and life on earth; and then claiming for himself the just recompense of reward, he obtains on behalf of his disciples, and of believers through their word, the richest, choicest, highest blessings.

And these words he spake in the world, that we might have his joy fulfilled in ourselves, in being thus enabled to enter into his thoughts concerning us, through this magnificent specimen of his present and perpetual intercessions, in the knowledge of the glory which-he has, and which he will share with Us.

The Time of Incense.

When he dresseth, the lamps, he shall- burn incense upon it. And when Aaron' lighteth the lamps at even, he shall burn incense upon it.] We have already considered the Candlestick, with its seven lamps, as the type of ministry or testimony in connection with Christ, and in the power of the Spirit.

It is Christ himself who prepares his servants for this ministry in the word, and he gives grace and power for its exercise. Just as Aaron dressed the lamps in the morning, and caused the flame to ascend at even, or between the two evenings. In Rev. 1. 2. 3., the Lord Jesus is thus shown as one like unto the Son of man in the midst of the seven golden candlesticks, giving and directing the testimony which was to be borne in his name.

And testimony to Christ is a sweet savor unto God, as says the apostle in 2 Cor. 2:14-17, "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish." But this is not all; the type before us beautifully and expressively shows the connection between the preparation and exercise of ministry, in fellowship with Jesus, and the fragrance of his own intercession.

.. When the servant is preparing, or being prepared for testimony, the intercession of Jesus is ascending oh his behalf; and when he is giving his testimony, the sweet savor of the name of Jesus is going up before God.

Its Exclusive Use.

Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. -Ver. 9.] Thus the altar of incense is kept perfectly distinct from the altar of burnt offering. And we do well to remember this in drawing nigh to God.

No strange incense was permitted, any more than strange fire. Jesus pleads no other excellency than his own as the ground of the acceptance of our prayers and praises.

The believer's priestly access to God is a progressive thing. We go from strength to strength. The question of sin being settled, at the sin offering consumed without the camp. Acceptance in person and as to nature, and the joy of God's salvation, is realized at the brazen altar.

Here, at the golden altar, the soul draws nigh to God in full assurance of faith, having the heart sprinkled and the body washed, -pardoned through the death of Christ, and accepted in his resurrection, and holding fast the profession of the hope without wavering, and in spirit entering within the wail.

In the sin offering consuming without the camp, we see Jesus delivered for our offenses.

At the brazen altar, we see him raised again for our justification.

At the golden altar, he is presented as ascended, and ever before God in all the preciousness of his person, character, and ways.

In the first, we have Christ dying; in the second, Christ rising; in the third, Christ ascended, and ever living to make intercession for us.

As guilty sinners, the sin offering without the camp met us as we were, and where we were.

As pardoned sinners, we find acceptance at the brazen altar, through the accepted sacrifice of a crucified and risen Savior.

At the golden altar, we have fellowship with God, and nearness of access to him, in all the preciousness of the life and person of Jesus, as he was and as he is. "For if, when we were enemies, we were reconciled to God by the death of his Son, much' more, being reconciled, we shall be saved' by his life." (Rom. 5:10.)

The Blood on the Horns of the Altar of Incense.

And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord. Ver. 10.] The foundation is laid in atonement, and we know from Heb. 10 that this yearly act was a type of the one offering of Jesus, whereby he hath perfected forever them that are sanctified.

And while no burnt sacrifice or meat offering was to be offered on this altar, yet the blood of atonement on the horns of it speaks of peace once made, and the remission of sins once for all through the sacrifice of Christ.

The Perfume.

And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight. Ver. 34.] The name of the first spice, "stacte," comes from an Hebrew word, signifying to drop, to fall in drops, to distil, as in Sol. Sol. 5:13: "His lips like lilies, dropping sweet smelling myrrh." Beautifully significant of the grace and gracious words which proceeded from the lips of Jesus.

Onycha, in Hebrew, means also a lion, and suggests the thought of the uncompromising faithfulness, firmness, and decision of the character of Christ, setting his face like a flint, boldly acting for God, and reproving all manner of evil.

The root of the word for galbanum signifies milk or fat, and connects the thought with the "fat which covered the inwards," God's portion of the sacrifices, and emblematical of the internal preciousness of Jesus.

Frankincense, white and fragrant, speaks of the purity, piety and acceptability of the character and ways of him who was holy, harmless, undefiled, and separate from sinners.

"Of each shall there be a like weight." How expressive of the character of Christ! What an even balance do we there discover! His grace, his firmness, his internal excellency, and outward piety, how exactly proportioned!

And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy. Ver. 35.] Perfume and incense is the same. There is but one word in the original.

The graces and virtues which compose and make up the character of Jesus, how exquisitely tempered together' Not only equal, but harmonized, blended, and combined.

"Tempered together, pure and holy." What purity!

what holiness also in the character and ways- of Jesus!

And thou shalt beat some of it very small, and put of it before the testimony in the tent of the congregation, where I will meet with thee; it shall be unto you most holy. Ver. 36.] All these varied and combined excellencies of the Lord Jesus are to be discovered in the minutest act and thought, and are available for us in each particular.

And when met in the presence of God, the sweet memorial of all this is there for the encouragement of our faith, and for the comfort and joy of our souls before God; "for ointment and perfume rejoice the heart." And thus we realize our acceptance with God in his own beloved Son, and enjoy communion with him. And as for the perfume which thou shalt make, ye' shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord.' Whosoever shall make like unto that, to smell thereto, shall even be cut of from his people. Ver. 37, 38.] This preciousness of Jesus is inimitable,, and must, not be counterfeited. Self-conceit, through supposed, resemblance, will put the soul out of communion.

Strange fire is natural or fleshly excitement. Strange incense is nature's imitation of the peerless' preciousness of Christ.

Both are alike forbidden of God. But fire from God's altar, and the sweet perfume of the excellency of Jesus, are provided for the true worshippers of the Father, through the Son.

T. N.

[The Brazen Laver in the Number for October.]

Outlines of Lectures on the Tabernacle of Witness: The Mercy Seat and the Cherubim of Glory

EXO 25:17-22

17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.

18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.

20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

21 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.

22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

17 " And thou shalt make a mercy seat of pure gold."

The spiritual import of this is clear from Rom. 3: 24, 25, where there is a manifest allusion to it by the Holy Ghost:-" Christ Jesus, whom God hath set forth to be a propitiation, [literally, a propitiatory, or mercy seat,] through faith in his blood." The word rendered "propitiation" in Rom. 3: 25, being the same word that is used in Heb. 9: 5, and there translated, "mercy seat."

The Hebrew word signifies to cover over, or to make atonement, to appease, or pacify. The mercy seat, therefore, presents to us " Jesus, whom God hath set forth to be a propitiation."

" Of pure gold," of divine excellency and glory. The ground on which God acts in divine grace and mercy, yet with all respect to holiness and justice. " Pure gold."

On this mercy seat the blood was sprinkled on the great day of atonement, (Lev. 16: 1, 2, 14), and it formed the lid of the ark in which were deposited the tables of the testimony. For the exercise of divine mercy towards guilty sinners can only be on the ground of blood-shedding and atonement, and in consistency with the demands of divine and infinite holiness. Hence, the bloodstained mercy seat is erected over the unbroken tables of the law.

" Two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof."

The mercy seat was of the same dimensions and extent as the ark of the covenant.

The exercise of divine mercy and grace is founded on the person and work of the Lord Jesus Christ Himself, and is co-extensive therewith. It has for its basis and foundation the incarnation, obedience, life, and death of him who was eternally God, and is now the risen and glorified Christ, at God's right hand above.

18 " And thou shalt make two cherubims of gold."

The forms of these cherubim are not here given us, but in Ezek 1 & 10, and Rev. 4, the cherubim, or living creatures, are largely described. Wherever we read of the cherubim in the scriptures they are always connected with the performance of the divine will, or the manifestation of the divine glory.

The first mention of the cherubim is in Gen. in, 24, and they are there evidently emblematical of angelic agency. In Ezekiel 1, &c., I believe they are symbolical of prophetic agency, and its various characteristics as employed of God; and in Rev. iv, of the ministry of the redeemed in glory.

In form the cherubim on the mercy seat appear to be simpler than those described in Ezekiel: this we gather from the expression in the 20th verse,-"toward the mercy seat shall the faces of the cherubim be," implying that there was but one face to each.

In ascertaining the spiritual import of these cherubim, I believe what, is stated in scripture as to the truth of the person of Christ, is our best and safest guide.

We have already seen, in the shittim wood of the ark, set forth, the incarnation of the Lord Jesus; in the gold, his divine nature; in the unbroken tables, his living obedience; in the blood-stained mercy set his atoning death; and in the crown of gold, his resurrection and ascension glory. We now proceed a step further; for we know that, having ascended up on high, he has received gifts for men (Ps. 68: 18; Eph. 4: 8). And it is this truth which is, I believe, embodied in these cherubim of glory. The ascended Christ, the risen man, receiving in his own person the fullness of the spirit for the manifestation and extension of divine mercy, founded on his finished work.

There is a somewhat similar figure in the vision of the Lamb in Rev. 5: 6: " And I beheld, and, lo, in the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth."

Now what is set forth in Rev. v, by these seven horns and seven eyes of the Lamb, is expressed by these cherubim of glory in Exodus 25. The fullness of the Spirit received and possessed by the Lord Jesus for testimony to God's mercy and grace.

The comparison of Psalm 68: 18, with the quotation in Eph. 4: 8 will show the beautiful accuracy of scripture. In Ps. 68: 18, we read: " Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them."

Here it is gifts " received," and received " for men;" or, as in the Hebrew, and in the margin, "in the man." Christ, as the ascended man, receiving the gifts in his own person, and for the benefit of men.

The gifts of the Spirit as possessed by Christ, in their heavenly origin and source, this, I believe, is what the cherubim typify. The spirit of prophecy in the psalm goes beyond the present application to the church, which is in the old Testament the hidden mystery, and the prophecy takes in the rebellious people of Israel, and foretells their blessing in the latter day, when God will pour on them his Spirit, and set his sanctuary in the midst of them. “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them."

In Ephesians 4: 8, the Spirit gives us the present application of this scripture to the church, and varies the expression thus, “When he ascended up on high, he led captivity captive, and gave gifts unto men." In the case of Israel, he has received gifts in his own person for them, to be dispensed in due time. In the case of the church he has given gifts to them, for present benefit and blessing, while he himself remains the Fountain Head, the source, and the communicator of these gifts.

The two types of the cherubim, and the candlestick are beautifully illustrative. In the cherubim we have the gifts of the Spirit in their source above, within the vail, in the holiest of all, as received by and communicated from an ascended Savior; in the candlestick, the gifts of the Spirit in their exercise and manifestation in the church on earth, the gifts being given for the perfecting of the saints.

Of beaten work shalt thou make them."

There are three places in which the term "beaten occurs. Here, in connection with the cherubim; in verse 31, in connection with the candlestick,-" Of beaten work shall the candlestick be made;" and in Ex. 27: 20, "pure olive oil beaten for the light;" and in each case it is connected with that which typifies ministry, or testimony, and points out the connection between diligence and testimony, and the strength which diligence gives. As shown in the cherubim, the patient and laborious ministry of Christ on earth, preparatory to his taking his place in heaven, as the center and source of testimony in the church. The candlestick, shows ministry in its exercise, having Christ for its center, a laborious and responsible work. And it is "beaten oil" which is provided for the light.

18, 19 "Of beaten work shalt thou make them, in the two ends of the, mercy seat. And make one cherub on the one end, and the other cherub on the other end: even of [or from] the mercy seat shall ye make the cherubims on the two ends thereof."

The mercy seat and cherubim were of one solid piece of wrought gold. The cherubim were the extension of the mercy seat from either end, and represent the provision made by God, through the Spirit, for the extension of divine mercy and grace, founded on the finished work of Christ. Christ having come, and suffered, and died, and ascended, would still have abode alone, and his work have been unavailing to man, had he not received of the Father the promise of the Holy Ghost, and from his place in glory sent down the Holy Spirit to bear his testimony to the accepted sacrifice, and to divine mercy as now in exercise on the ground of it (Acts 2: 33; John 16: 7). But now the Holy Ghost, as received by a risen Savior, is the testifier and communicator of this divine mercy and grace to man.

Here upon this mercy seat, and between these cherubim, it is that God delights to sit, and the glory delights to dwell. This mercy seat is the throne of grace, and these cherubim are the cherubim of glory. Here grace triumphant reigns, and reigns through righteousness unto eternal life. Here every attribute of deity is glorified, even in the bestowment of mercy and grace to the guilty and undeserving.

"Hence mercy, mercy from on high,

Descends to rebels doomed to die."

"Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

20 "And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings."

Thus hovering over and shadowing the mercy seat. In contrast with the larger cherubim in Solomon's temple, described in 1 Kings 6: 23-.28, whose wings extended twenty cubits, touching the wall of the house on either side of the most holy place.

In Solomon's temple the cherubim represent ministry in its heavenly exercise, but in the tabernacle ministry in its heavenly source.

"And their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be,"

The number two is significant of fellowship, in this case fellowship in testimony. "The witness of two men is true," as showing the truth of the testimony. "Looking one to another," " seeing eye to eye," showing the harmony or agreement of the testimony. And both looking on the mercy seat, shows that the grand mysteries of atonement are the center truths of the testimony. “Which things (also) the angels desire to look into." Such is the testimony given by Jesus glorified, in the power of the Holy Ghost sent down from heaven, true, harmonious, and occupied pre-eminently with the glory of divine grace, founded in its manifestation on the person and work of Christ, God manifest in the flesh, his lowly birth, his holy life, his atoning death, and his risen glory.

21. "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."

The throne of divine grace is founded on the person and work of the Lord Jesus, and all God's purposes, promises and covenant blessings center in him. lie is the true ark of the covenant, and the ark of the testimony also. All the lines of divine truth center in him, and radiate from him.

22. "And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in command. ment unto the children of Israel."

This is the meeting-place, and place of communion between God and those who like Moses receive the word from God's mouth and give testimony from hire (Ezek. 3: 17). Those who "stand in the secret counsel of the Lord, who perceive and hear hit word, who mark his word and hear it" (Jer.23:18) This is the secret of ministry in the power of dm Holy Ghost, communion with God, over his own word, in Spirit in the holiest. God occupying the mercy seat, Jesus himself our meeting-place, while from him who has received the fullness of the Spirit for testimony, gift is not only received at first, but replenished for constant exercise.

Happy and privileged enjoyment! Yet, while this is, I believe, the interpretation of the figure, since all the promises of God in Christ are yea and amen to every believer, each individual christian is permitted to claim and share the privilege of this communion with God, from off the mercy seat, concerning all the communications of his mind and will. T. N.

Outlines of Lectures on the Tabernacle of Witness: The Ark of the Covenant

EXO 25:10-1610. And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof; and a cubit and a half the breadth thereof, and and a cubit and a half the height thereof.

11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.

12. And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.

13.And thou shalt make staves of shittim wood, and overlay them with gold.

14.And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.

15. The staves shall be in the rings of the ark: they shall not be taken from it.

16. And thou shall put into the ark the testimony which I shall give thee.

10. "And they shall make an• ark of shittim wood."

The historical order of the construction of the tabernacle and its vessels, as given in chapters 36, and 37, is different from the preceptive order in chapters 25 and 26.

In chapters 36 and 37, the divine historian begins with the account of the tabernacle and tent, its curtains and coverings, then with the boards and bars, &c., and then follows the account of the ark, the table, and the candlesticks, &c. And doubtless there is a reason for this difference.

The historical order is the natural order (compare chap. 11: 1-5, and 17-27). When the tabernacle was set up, then the various vessels were brought in and put in their proper and appointed places. All this is natural. But in chapters 25, 26, we get the order in which God mentions the various particulars, the divine order, the place they occupy in the divine mind.

When speaking of the offerings for the tabernacle, he begins with himself, " Let them bring me an offering," " Let them make me a sanctuary.' So when speaking of the vessels of the tabernacle- and the various particulars connected with it, he begins with that which pre-eminently is typical of the person of Christ, the ark of the covenant.

The Spirit of God invariably gives Christ the first place, and the center place. He is the Alpha and the Omega of all God's purposes and plans. He is God's center, the foundation, the chief corner-stone, and the head-stone of the corner. Precious Jesus! " God over all blessed forever," everlasting praises be unto thy name.

The tabernacle represents the. Church of God on earth, believers " builded together for an habitation of God through the Spirit" (Eph. 2: 22). But when the Spirit of God states this, he does not simply say, " you also are builded, together," but " In whom ye also are builded together;" he begins with Christ.

It is a poor thing to meet together simply as christians for our own edification and comfort, and then to invite and expect Christ to come in. The divine thought is that we meet in the name of Jesus, around his blessed person, to maintain his honor, truth, and authority, that as so met, we may be an holy habitation of God through the Spirit. And " where two or three are gathered together in my name," says Christ, " there am I in the midst of them."

An ark of shittim wood."

The ark of the covenant is typical of the Lord Jesus, as the center of gathering and of blessing to the church of God.

The shittim wood is typical of his human nature, " as the word made flesh," the gold of his divine nature, God manifest in flesh. While the union of both represents him as Immanuel, God with us.

In the presentation of Christ, the Holy Ghost begins with his incarnation. And great stress is laid, in 1 John iv, 1, and 2 John 7, on the confession that Jesus Christ is come in the flesh. In the ark of shittim wood we see Christ incarnate.

10. " Two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof."

This, at l ft. 9.888ins., or nearly l ft. 10ins., would be about 4 ft. 6ins. long, 2 ft. 6ins. wide, and 2 ft. 6ins. high.

Doubtless God had a reason for each of these measures, but as they are not explained as I am aware, we shall do best to leave them among the other " mysteries" connected with the person of Immanuel.

11. " And thou shalt overlay it with pure gold,, within and without shalt thou overlay it. '

There can be no mistaking the import of this. The divine nature and the divine glory in the person of the Lord Jesus here appears.

" WITH PURE GOLD," he was properly divine as well as human, and all the holiness, dignity and glory of deity was seen in him. Veiled, it may be, to human eyes, but there it was.

" Within and without shalt thou overlay it."

The intimate connection and the exquisite combination of the divine and the human in all the internal feelings and outward actings of Immanuel, is a subject of profound interest, to be approached with holy reverence and godly fear. The shoe must be taken from the foot while we tread this sacred ground.

The ark presents to us Christ in his person, according to the estimate of God and of the Spirit-taught soul, to whom the Father hath revealed him. The ark in the most holy place shows Christ within the vail, and not as he appeared to the carnal gaze of man while on earth, or to the natural mind even now.

Num.4:5,6, beautifully sets him forth in this latter point of view. " When the camp setteth forward, Aaron shall come and his sons, and they shall take down the covering vail, and cover the ark of the testimony with it; and shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof." To the spiritual mind, he was God manifest in flesh; but to the natural mind, his flesh was " the covering vail," hiding the splendor of deity, while the badger's skin suggests the lowly form of Jesus of Nazareth, the son of Joseph and Mary yet over all this was seen a character of heavenliness, which marked him out to every beholder as not of the earth, but a stranger and a pilgrim here.

But in the ark itself we have, as I have said, his person, as in the holiest, and also as he was in his proper person while on earth.

And thou shalt overlay it with pure gold, within and without shalt thou overlay it."

There were within the bosom of Jesus human thoughts, purposes, and affections, but no thought, purpose, or affection was only or merely human, but also divine, each had a divine overlaying, if I may so express it.

If he takes little children in his arms, this is not simply human tenderness, but also divine condescension and love, and the blessing pronounced by human lips confers divine and everlasting favor. Yes, and " the God shines glorious through the man," If he drops a tear of human sympathy at the grave of Lazarus, that teardrop sparkles with a love divine. And that clear, distinct human voice which utters the words, "Lazarus' come forth," and he came forth, is the voice of him, who in the beginning said, " let light be," and light was.

He sleeps exhausted with his many labors in the vessel's stern, while the elements, as though conscious that their master, slumbers, do their utmost to swamp that frail bark; but almighty power lies dormant in that weary frame. Hark! 'tis the well known voice of Mary's -son. The tempest hears it, and is still.

11. "And shalt make upon it a crown of gold round about."

As in the ark of shittim wood we have presented Christ incarnate, and in the ark overlaid with gold, God manifest in flesh; so in this golden crown, we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor" (Heb. 2: 9).

In the ark encircled with its golden crown, we see Jesus risen and glorified; the blood on the mercy seat at the basis of this crown, tells us of his atoning death: but when he had finished the work which his Father gave him to do on earth, he said, " and now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." And though we see- not yet all things put under him, yet we know that his prayer is answered, and that the risen man at God's right hand is there divinely glorified.

12, 13, 14. " And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it. And thou shalt make staves of shittim wood, and overlay them with gold. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them."

These rings and staves adapted the ark to the wilderness condition of God's people, so as to be in readiness to accompany them in all their journeyings. And Jesus assures us, where two or three are gathered together in my name, there am I in the midst of them" (Matt. xviii, 20). Wherever throughout "that great and terrible wilderness" the tabernacle of God was pitched, there the ark occupied its central, prominent and appointed place. So where saints are gathered according to God, there will the presence of Jesus be. But his own proper place must be reserved for him, and given to him, and God's order of gathering is, "Jesus in the midst."

14. "And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne by them."

There was no wagon and oxen provided for the ark (Num. vii, 9). But unto the sons of Kohath he gave none; because the service of the sanctuary belonging unto them was that they should bear upon the shoulders " (See Num. 4: 4; 5: 15).

The ark was to be borne upon the shoulders of the priests, the Levites, of the family of Kohath. When David attempted to bring up the ark into the city of David, and placed it after the example of the Philistines on a new cart, God made a breach upon Uzza (1 Chron. 13). But when David, having discovered his mistake, put it on the shoulders of the Levites, according to God's order, God helped the Levites, and there was joy and blessing (1 Chron. 15).

So the setting forth or ministry of Christ, as God's ark, ought to be a matter of individual responsibility to God. It is not to be done by machinery. It is not an affair to be taken up by societies, formed according to the principles of men, and upon a worldly model. All this is a departure from the simplicity of the order of God, and from the examples of the early christians under the immediate guidance of the Holy Ghost, through the apostles and prophets.

Where Christ has given the gift, whether it be of the evangelist, the pastor, or the teacher, the possession of that gift lays the individual receiving it under solemn responsibility to Christ. And woe be to the evangelist, if he preach not the gospel. Woe to the pastor if he feed not the flock of God, which he hath purchased with his own blood: and to the teacher, if he take not heed to the ministry which he hath received in the Lord that he fulfill it. And woe be to him that hinders it. On the other hand, he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward, and the Lord's word is, " Occupy till I come." " Blessed is that servant whom his Lord when he cometh shall find so doing."

O happy servant he,

In such a posture found,

He shall his Lord with rapture see,
And be with honor crowned.

When John Bunyan, then a prisoner in Bedford jail, was asked, If he were let free, would he pro,- mize not to preach again; his reply was, " If you let me out of prison to-day, I will preach again, by God's grace, to-morrow." He felt the pressure of the staves of the ark resting upon his shoulders.

The rings were to be of gold, and the staves of shittim wood overlaid with gold. This teaches us that the divine grace of the Lord Jesus and also his human sympathy and tenderness, and both coin.

blued, adapt him to the need of his people in their present wilderness condition. He can condescend to the weakness of the two or the three met in his name, and can be touched with a feeling of their infirmities, but he is also present in their midst in the all-sufficiency of divine grace and strength.

" The staves shall be in the rings of the ark they shall not be taken from it."

Not only were the children of Israel to be always ready to follow the leadings of the cloud, " to go by day or by night " (Num. 9: 21); but also the ark was ever in readiness to accompany them.

Where two or three are gathered together in my name, says Christ, "there am d;" not, there will I be. He is always in readiness to meet with us; we have never to wait for him, though we have always to wait upon him.

Then, again, the worship of God in this dispensation is not confined or fixed to a certain locality or localities. The hour cometh and now is," says Christ, " when ye shall neither in this mountain, nor yet at Jerusalem worship the Father" (John iv, 21).

"Where'er we seek him he is found, And every spot is holy ground."

It is good to have a closet in our houses, consecrated by visits from the Father and the Son, and holy communings with them; and desirable to have a suitable place where brethren in Jesus may meet together free from all distraction; but the only true consecration is that which flows from the manifestation of the divine presence, and, the revelation of the glory of God in the person of the Lord Jesus,-in the present power of the Holy Ghost.

" And thou shalt put into the ark the testimony which I shall give thee."

The ark was to be the depository of the unbroken tables of the law. The two tables of testimony first given, through Israel's utter failure, were broken beneath mount Sinai (Ex. 31: 18; 32: 19).

The second tables were put into the ark (Deut. 10: 1-5).

The shittim wood, as we have seen, sets forth the incarnation of Christ, and the gold his divine glory, and both the human and the divine combined in his mysterious and blessed person, so these unbroken tables of the law put into the ark and kept there, point out the unsullied obedience of his life as man.

As made of a woman, he was made under the law (Gal. 4: 4). And he kept it, as no other man did or could. But as Son of God, he did infinitely more. Being in the form of God, he 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 men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross (Phil. 2: 6-8). That is, he obeyed as man, or rather as God-man, the will of his heavenly Father -a character of obedience infinitely higher, and divinely more precious than human obedience to law.

Law never demanded that the righteous should die for the guilty. Nay, law would have forbidden it. Law foreshadowed the substitution of the innocent for the guilty, and atonement by blood; and Christ by his atoning death fulfilled the shadows of the law. But in fulfilling them he went infinitely beyond the law's demands.

Law declares the righteous requirement of God from man in the flesh, and supposes in man's nature a tendency to evil, and forbids it. And hence, when brought to bear on man, it becomes the ministry of condemnation. It tests the nature and brings out its real character (Rom. 8: 7). Christ's nature was pure and holy, and hence his perfect obedience to all its principles and precepts, as Son of the virgin. But over and above all \ this, as the eternal Son of the eternal Father he obeyed his Father's will, and through the eternal Spirit offered himself without spot to God. Wherefore God also hath highly exalted him, and from that height of excellent glory he has sent down the Holy Spirit to baptize into one body in fellowship with their exalted Head all believers in him. So that now, in virtue of this oneness, the believer stands accepted in him, in all that he was and did on earth, both as the obedient Son of man, and the obedient Son of the Father, in all that he suffered on the accursed tree, when he offered up himself as a sweet-smelling savor unto God, and in all that he now is, as the glorified man at God's right hand above. He himself is our righteousness, and we are made the righteousness of God in him. T. N.

Outlines of Lectures on the Tabernacle of Witness: The Offerings for the Tabernacle

THE OFFERINGS FOR THE TABERNACLE, EXODUS 25:1-9.

EXO 25: 1-9) 1-2. " And Jehovah spake unto Moses, saying, Speak unto the children of Israel, that they bring me an offering."

These were communications from God to Moses while he was on the mount, and were to be imparted to the people as communications from God himself.

In contrast with these offerings for the tabernacle, we have in chapter 32 The account of the contributions for the golden calf; and the comparison is instructive.

Aaron says, "Bring your contributions unto me and they brought them unto Aaron" (verses 2, 3), and the result was the molten calf, and religious worship by proclamation, " To-morrow is a feast to Jehovah " (verses 4, 5). This is man's contribution to man for a professedly religious object, according to the wisdom and will of man, and what came of it (verse 24), "and there came out this calf."

God says, "Let them bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering." Offerings to GOD for the accomplishment of his word and will.

God, in thus speaking to the children of Israel, whom he had redeemed out of Egypt, is in spirit speaking to every ransomed soul, of whom the children of Israel are the types (1 Cor 10: 11; Rom. 15: 4).

" Let them bring me an heave offering." So the Hebrew, and the margin. There are two kinds of offerings mentioned in scripture, the heave offering, or that which is offered or heaved up to God, and the wave offering, that which is caused to pass and repass before him: as significant, the one, of that which is done to God, and the other, of that which is done in his presence. Here it is the heave offering, but in Exodus 35, both terms are used (verse 22). Literally, " Every one that waved a wave offering of gold," and (verse 24), " Every one that heaved an heave offering of silver."

And whether it be in doing, suffering, or giving, when there is first a willing mind it is accepted, if done to God, and as in the sight of God; as he says, " Of every man that giveth it willingly with his heart ye shall take my offering."

"God loveth a cheerful giver;" but then he sets the example; and by his own unspeakable gift he lays the believer under infinite obligation, and leads the soul to make the earnest inquiry, “What shall I render unto the Lord for all his benefits towards me?" These gifts make not God our debtor; they are the feeble acknowledgment on our part that we owe a debt which eternity will never see discharged.

But God has not only expressed his willingness to receive, he has also specified what is to be given.

3. "And this is the offering which ye shall take of them; gold, and silver, and brass," &c. (3-7).

These various materials are significant, and we will endeavor to point out their symbolical import, as suggested by other portions of the inspired word.

GOLD, the purest, most precious, and most beautiful of metals, is the emblem Of that which is divine, of the divine nature, excellency and glory.

SILVER, anciently the chief circulating medium, the emblem of redemption, and atonement, communion (Ex. 30: 11-16, with 1 Pet. 1: 18, 19).

BRASS, typical of enduring strength (Deut. 33: 25).

BLUE, of heaven, from its color, and of perfection, from its Hebrew name. Heavenly perfectness.

SCARLET, of earthly dignity and glory (2 Sam. 1: 24).

PURPLE, a combination of blue and scarlet, typical of heavenly and earthly glory combined.

FINE LINEN, purity, righteousness, &c. (Rev. 19: 8)

GOAT'S HAIR, human nature simply, without the idea of purity.

RAMS' SKINS DYED RED, atonement (1 Pet. 1: 19), as " a garment dipped in blood" (Gen. 37: 31).

BADGERS' SKINS, the pilgrim character (Ezek. 16: 10).

SHITTIM WOOD, human nature.

OIL FOR THE LIGHT, the Holy Spirit in testimony. SPICES FOR THE ANOINTING OIL, the graces of the Spirit of Christ.

AND FOR SWEET INCENSE, those graces of the Spirit which are for a sweet smelling savor to God.

PRECIOUS STONES, various excellencies and perfections, both in Jesus, and in his people, through grace.

This is the "alphabet," so to speak, with which it is necessary to be familiar before we shall be able to read the types of the tabernacle intelligently. I think I have given each " letter" its true expression and power. I think I have " pronounced" them rightly. Others, indeed, may differ from me in this, but like different dialects of the same language, I am persuaded we shall nearly agree in substance.

Now let us put these "letters" together in the order in which they here occur, and I think they will spell a well known and much loved name: the name of him who is the Alpha and the Omega, the name of Jesus, Jehovah the Savior.

GOLD, for he was with God, and was God, " God over all, blessed forever."

SILVER, he is our Redeemer. His precious blood was our redemption-price.

BRASS, the Almighty Savior, of patient and enduring strength.

BLUE, he came down from heaven, and even while on earth could speak of himself as " the Son of man which is in heaven;" and he was perfection itself.

SCARLET, as Son of David all earthly dignity and glory belongs to him.

PURPLE, both heavenly and earthly glories center in him.

FINE LINEN, he did no sin, neither was guile found in his mouth.

GOAT'S HAIR, he was made in the likeness of sinful flesh, though, personally, he knew no sin.

RAMS' SKINS DYED RED, he was the atoning Lamb.

BADGERS' SKINS, he was a pilgrim and stranger here, not having where to lay his head.

SHITTIM WOOD, " The Word was made flesh and tabernacled among us."

OIL FOR THE LIGHT, he was the Christ, the anointed One, the faithful and true witness, the light of the world.

SPICES FOR ANOINTING OIL, every grace and virtue centered in him.

AND FOR SWEET INCENSE, his name is as ointment poured forth.

PRECIOUS STONES, the one in whom every excellency, perfection, and glory meets and dwells.

" Join all the glorious names

Of wisdom, love, and power,-

That mortals ever knew,

That angels ever bore.

All are too mean to speak his worth,

Too mean to set the Savior forth."

We now come to the object for which the contributions were made.

8. "And let them make me a sanctuary; that I may dwell among them."

Gracious words! God having redeemed a people out of Egypt, desired to have a dwelling-place among them in the wilderness. So God now desires that sinners redeemed by the blood of the Lamb, should be builded together for an habitation of God through the Spirit (Eph. 2: 22), and be built up a spiritual house, composed of living stones (1 Pet. 2: 5)

When Jesus was here upon the earth, he himself was the sanctuary and dwelling-place of God. In him the glory of the Godhead dwelt. " The Word was made flesh and dwelt (or tabernacled) among us, and we beheld his glory." Before his death, in this respect, he abode alone (John 12: 24). But now having finished his work, and ascended up on high, upon the foundation of the confession of his name, as the Christ, the Son of the living God, known in the soul by the revelation of the Father, he is building his church (Matt. 16: 15-16), " for an habitation of God," the house of God, the church of the living God, the pillar and ground of the truth" (1 Tim. 3: 15).

" Let them make me a sanctuary; that I may dwell among them."

How perfect, how suggestive are the words of God! He does not say, Let them make themselves a tabernacle, or meeting-place, that I may come and visit them.

It is natural to man to think of himself first, and to begin from himself. But God's thoughts and ways are the opposite of man's. God begins from himself, " Let them make ME a sanctuary; that I may dwell among them."

Oh, for grace to learn this lesson perfectly! So that in meeting together in church fellowship our first thought may be, not our own comfort and convenience, nor even our own edification-God will take care of that-but that God may have a dwelling-place among us, and that God, through Christ, may be glorified.

Let us mark another thing. He does not say, Let them make me a tabernacle, or a tent, as though anything would do for God; but, "Let them make me a sanctuary," a holy habitation "that I may dwell." Yes, " holiness becomes God's house forever."

In the gospel God comes down to sinners; it is grace abounding amidst the aboundings of sin. But the truth for the saint is the doctrine which is according to godliness. To the sinner, by the gospel, God says, " Though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool." But to the believer he says, "What fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? And what part hath he that believeth with an unbeliever? And what agreement hath the temple of God with idols? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. I will dwell in them, and walk in them; and I will be their God, and they shall be my people" (2 Cor. 6: 14-18).

"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7: 1).

" That I may dwell among them," not as a wayfaring man that turneth aside to tarry for a night, but to be at home there. And Jesus has told us the secret of this (John 14: 23). And the secret is, love and obedience: love to Christ and obedience to him. " If any man love me he will keep my word (Gr., not words. See Rev. 3: 8), and my Father will love him, and we will come unto him and make our abode with him."

The visits of divine grace, in a Father's love and a Savior's pity, to the abodes of the saints in the midst of their uncleanness and is one thing; the home-dwelling of divine love, where holiness is cultivated and obedience sought, is another, and far more blessed.

9. " According to all that I show thee, after the pattern of the tabernacle, and after the pattern of all the instruments thereof, even so shall ye make it."

In the things of God no place is left for human reason, and no margin for self-will. God has arranged everything according to infinite wisdom, and the word of God contains full instructions.

These earthly types were " the example and shadows of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount" (Heb. 8: 5).

Weighty and important words! May they be brought to bear upon our consciences, and tell upon our hearts!

The assembly of saints on earth should be the reflection down here of what the church is in Christ above. Is the church above redeemed to God from an evil world? the church on earth is to be separate to God, as not of the world, even as Christ is not of it. Is the church above one in Christ its glorious Head? the church on earth should exhibit this oneness. Is the church above a holy and true church? the church on earth should be conspicuous for holiness and truth, "the epistle of Christ, known and read of all men," "the pillar and ground of the truth." And just as Christ on earth was " God manifest in flesh;" so the church should exhibit Christ manifest in his people.

T. N.

Outlines of Lectures on the Tabernacle of Witness: The Coverings of the Tent

EXO 26:14

"AND thou shalt make a covering for the tent of rains' skins dyed red, and a covering above of badgers' skins."

The Covering of Rams Skins.

And thou shalt make a covering for the tent of rams' skins dyed red.] It is not called a covering for the tabernacle, though in one sense that is true, but a covering for the tent; for it is not the Church in Spirit, but the Church- in testimony, that especially needs this covering. The curtains of goats' hair formed a tent upon the tabernacle. (v. 7, and 26: 14.) These rains' skins dyed red form a covering for the tent.

The lamb was the type of the Lord Jesus in the meekness, gentleness, and lowliness of his character; the ram the type of him in the strength, firmness, and decision of his testimony.

The rams' skins being dyed red add another thought, that of the atoning death and precious blood of the Lamb of God.

The tent under the covering of the rams' skins dyed red shows the Church as accepted in the person, arid under the cover and shelter of the blood of the Lamb.

When the first intimation of gospel grace was given by God himself to our first parents in the garden of Eden, in those words, " The seed of the woman shall bruise the serpent's head," Adam, on the part of himself and of his wife, made his confession of faith, by calling his wife's name Eve, the mother of all living, though the sentence of death had just been pronounced on himself and his posterity on account of sin.. Yet he calls her not the mother of all dying, but of all living, for faith laid hold on the promise, and associated in life and victory with the virgin's seed who was to come, all who should believe in him. Thereupon God made, as a substitute for the aprons of fig leaves, which unbelief had sewed together, coats of skins, and clothed them. Thus Adam and Eve no longer appeared in their nakedness and shame, but clothed and covered by God himself in the skins of those victims which probably were the first sacrifices, foreshadowing the bruising of the heel, and the atoning death of the woman's promised seed.

In like manner the tent, covered with this covering of rams' skins dyed red, shows the Church in its testimony as seen in 'Christ, "in whom we have redemption through his blood, the forgiveness of sins, according to the riches of God's brace."

And, as thus seen, notwithstanding all the failure in testimony of those composing it, and their unworthiness in themselves, what was said of Israel may be applied to them, " He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." (Num. 23:21.) While, at the same time, we know that there was no iniquity or perverseness that God did not discover' and deal with, as walking in their midst. It is important to remember this, that the Church's completeness in Christ above does not exempt her from God's fatherly discipline, and the judgment of the Lord Jesus down here. Totally the reverse. We are called to walk worthy of God unto all well pleasing, and to adorn the doctrine of God our Savior in all things. And -we are dealt with on the ground of this high responsibility. "You only have I known," says God to Israel, "of all the families of the earth: therefore I will punish you for all your iniquities." (Amos The more God's presence is manifested in the assembly, the more will it be felt that he is of. purer eyes than to behold iniquity, and cannot look on sin.

The Outer Covering.

And a covering above of badgers' skins.]. This typifies the Church in its outward appearance, as seen by man. "As the tents of Kedar." (Sol. 1: 5.) " I clothed thee also with broidered work, and shod thee with, badgers' skin." (Ezek. 16:10.)

It is the pilgrim aspect of the Church, which is thus presented, in which it is conformed to the lowly appearance of Jesus when on earth, having no form nor comeliness, and no beauty that man should desire him. (Isa. 53:2,3.) And therefore, whilst walking in conformity with the pattern. thus set us by our Lord, " the world knoweth us not, because it knew him not." (1 John 3:1.)

Solomon's Temple was "exceeding magnificent," for it was the type of the redeemed in glory. The tether nacle, though all glorious within, was covered with a covering of badgers' skins; for it is the figure of the Church in the wilderness.

Everything externally gaudy and attractive to the natural eye is entirely out of character with the present dispensation. How much this truth has been lost sight of When the mustard plant became a tree, its original distinctive character was gone. "A spreading vine of low stature" best comports with the Church's true design. Lowliness and humility best suit its spirit, and unpretending simplicity its external form.

Those upper rooms and private dwellings in which the disciples originally met, witnessed the presence of God, the manifestation of Christ, and the power of the Spirit, blessedly and gloriously beyond compare.. While the finger of God, since then, has been often employed in writing "Ichabod" on the plaster of the interior walls of many of the ecclesiastical-masterpieces of human skill. (Dan. 5:5.)

The wearing of gold, and the putting on of apparel, gives the lie to the profession of discipleship; and the embellishment of the places of assembly contradicts the acknowledgment that we are pilgrims and strangers here.

The world's livery does not look well on the servants of Christ; and the architecture of an idol's' temple is not necessary to secure the presence of Jesus with the two or three assembled in his name. On the other hand, away with the thought that anything is good enough for God and Christ. No! no! "Honor the Lord with thy substance, and with the first-fruits of all thine increase; " but let it be suitable-let it be in accordance with God's mind and word.

"Let all things be done decently, and in order." Whatsoever, things are honest, whatsoever things are pure, whatsoever things- are lovely, whatsoever things are of good report, let us think on these things.

A disciple's outward appearance should be so consistent with the position in which God in his providence has placed him, as to give no occasion for remark; and the places of 'assembly for God's saints should leave the hearers and worshippers while there in entire freedom to wait on he Lord without distraction.

The tent of the congregation was not left without a covering: a suitable and substantial one was provided.

And will our God and Savior leave us destitute' of decent clothing, or of suitable places of assembly?: Surely not. Our "heavenly Father knoweth that we have need of these things."

Summary of the Curtains.

Looking, on the Lord Jesus while on earth as typified by the tabernacle (John 1:14), the inner wrought, curtains answer to him as the Son of God, in his excellency and beauty. " Declared to be the Son of God with power, according to the Spirit of holiness." (Rom. 1:4.)

The goats' hair curtains, as the Son of Mary (Luke 1:35)made in the -likeness of men; yet personally that holy thing, born of the Virgin.

The rams' skins dyed red present him as the Son, of Man, who gave his life a ransom for many-God's spotless Lamb. Arid the badgers' skin covering, as Jesus of Nazareth, the Son of Joseph, the stranger here, to whom the world was a wilderness wide, and life one weary pilgrimage from the manger to the Cross.

But regarding the tabernacle and tent, with its coverings, as typical of the Church of God, the curtains of fine linen represent the Church in spirit., as the workmanship of the Holy Ghost.

The goats' hair. curtains, the Church in testimony, and in 'outward responsibility.

The rams' skins dyed red, the Church as seen of God in Christ, and under the cover of his atoning blood. And the badgers' skin, the Church as seen by the world in their pilgrimage character, and their outward condition here.

In resurrection glory, however, the internal workmanship of the Holy Spirit, as typified by the curtains of the tabernacle, will appear in all its Divine perfection and beauty.

The flesh, with all its imperfections, will be done away forever, these vile bodies fashioned like Christ's glorious body, this mortal will have put on immortality, and this corruptible incorruption. The goats' hair tent will be exchanged for the " building of God, the house not made with hands, eternal in the heavens." (2 Cor. 5:1.)

But the Church will ever appear as accepted in God's beloved, their robes washed and made white in the blood of the Lamb.

While the pilgrim garb wills be exchanged for the becoming robes of royalty and triumph, the priestly garments- of glory and of beauty. No longer the badgers' skin covering externally visible, but "having the glory of God.' (Rev. 21:11.)

[The Boards of the Tabernacle (D.V.) hi the Number for April.]

Outlines of Lectures on the Tabernacle of Witness: The Curtains of the Tent

EXO 26:7-13)"And thou shalt make curtains of goats' hair, to be a covering upon the tabernacle: eleven curtains shalt thou make. The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one. And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle."

The Goats' Hair Curtains.

And thou shalt make curtains of goats' hair, to be a tent upon the tabernacle: eleven curtains shalt thou make.] The ten curtains of fine twined linen formed the tabernacle; these eleven curtains of goats' hair compose the tent.

Looking on the tent as typical of the Lord Jesus when on earth, it presents him as taking upon him the form of a servant, and made in the likeness of men. (Phil. 3:7.) Yea more, oh marvelous stoop of condescending love, as Made in the likeness of sinful flesh. (Rom. 8:3.) For the goat in Scripture was especially selected for the sin offering, as typical of Christ; though it was only on the cross that he was "made sin for us." And the parable in Matt. 25:31, to the end, shows the marked distinction in figure between the sheep and the goat. We know that he personally "knew no sin;" yet, in outward form and. appearance, he' was found in fashion as a man At the same time, like the tabernacle enclosed by the tent, he was the habitation of God, the glory of the godhead dwelt within.

In the second place, looking at the tent as typical of the Church of God on earth, it presents us the Church as composed of individuals living in the world: not as the Church inwardly in Spirit, but the Church outwardly in the flesh.

It is called the tent of the congregation, as representing those who are associated, or gathered together, to the confession of the name of Jesus-the assembly, or assemblies, of the saints.

And the tent of witness, as representing them as the witnessing company for Christ in the earth.

"I am black, but comely," says the bride (Sos. 1:5), "as the tents of Kedar;" such is the Church's outward appearance in the flesh_, " as the curtains of Solomon;" such she is within, as the workmanship of the Divine and Eternal Spirit..)

The Dimensions of the Curtains.

The length of one curtain shall be) thirty cubits, and the breadth of one curtain four cubits.] The dimensions and limits of the curtains, of the tent of the congregation, as well 'as of the' tabernacle, are fixed and laid down by God-himself in his word.

There are two cubits more in the curtains of the tent than in those of the tabernacle, and this is significant.

The quickening and indwelling of the Spirit of God, and faith in the Lord Jest's Christ, is all that is requisite in order to any one's forming part of the Church in Spirit now, as the body of Christ; "for by one Spirit we. are all baptized into one body." (1 Cor. 12:13.) Where there is the revelation of the Son by the Father in the power of the Holy Ghost, there is a living stone; but, in order to form part of the Church as the witnessing company to Christ in the earth, there must also be the confession, of Christ, the Son of the living God, as the result of Divine teaching. (See Matt. 16:13-18.) And those who are built upon the foundation, and associated together in this confession, compose the Church of Christ, as the witness for him in the world. (John 12:42,43.) There must also be consistency with this confession; for the brother that has offended, and will not hear the Church, or the assembly of those who are gathered together in the name of the Lord Jesus, such an one is to be regarded as a heathen man, and a publican. (Matt. 18:15-20.) He is outside of that Which is the witness for Christ in the earth.

The inscription on the curtains of the tabernacle is, "The foundation of God standeth sure; having this seal, the Lord knoweth them that are his."

The inscription on the curtains of the tent is, "Let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2:19.)

As to the Church of God in Spirit-the tabernacle of God-the Lord Jesus knows every one of those who belong to him. They may not be able to apprehend themselves with certainty that they belong to Jesus; the world may riot know it; they, may be hidden ones; but the foundation of their security is this: the Lord knows them, and all they that are his at his coming, shall be raised to the first resurrection, and every member of his mystic body shall form part of the Bride in the glory. But as the witness to Christ in the earth-the tent of the congregation-the pillar and ground of God's truth separation from evil is the principle of its very existence: without this it crumbles into ruins. Moral or doctrinal evil, admitted into an assembly of witnesses for Christ, is like a fretting leprosy in one of the curtains of the tent, which will destroy it in the warp and woof. (Levit. 47-52.)

" Whosoever shall call upon the name of the Lord shall be saved." This is true of all who compose the tabernacle, or Church of God in Spirit.

And, " Let every one that nameth -the name of Christ depart from iniquity." This is the precept which, is imperative on all who form part of the tent of the congregation-the witness to the name and truth of Christ on the earth.

The Uniformity of the Measure of the Curtains.

The eleven curtains shall be all of one measure.] As each curtain of the tabernacle represents all those believers who, in any particular place, form. the Church of God in Spirit in that place, so each distinct curtain of the tent represents those saints of God, and disciples of Christ, who may be associated together around the person, and to, the confession of the name of the Lord Jesus Christ in a given locality; forming a local Church there, such as was the Church at Ephesus, or at Philippi, or at Colosse.

But it. is the will of God, and according to the Word of God, that each distinct gathering of believers should have the same principles of association and of discipline; so that a person, received in any one place as a believer, who is walking consistently and confessing the truth, should be admitted into full communion in every other assembly of God's saints; not as a member of any particular church, but as a member of the Body of Christ.

And an evangelist, a pastor, or a teacher, laboring acceptably in any one place, should, be received in every other place, and be perfectly at liberty to perform his service there, as one under responsibility to Christ, and a steward in the household of God.

So, on the other hand; any 'person not received on sufficient grounds in one place, or Put 'out of communion by the assembly there, with the sanction of Christ, and under the guidance of his Spirit, should be regarded as outside every other gathering of saints everywhere. That the godly discipline of one assembly may not be nullified by the ungodly laxity of another.

And there is another thing. There is a fellowship of churches as well as of individuals; and the same principles' which apply to individuals, will apply with accumulated force to assemblies.

If we are to avoid communion with a person who refuses to judge or to renounce evil in conduct or doctrine, how much more are we called on to refuse communion with assemblies which refuse to judge evil or heresy, and to maintain collectively the holiness and truth Which becomes the house of God, and the honor and authority of Christ.

The Coupling Together of the Curtains.

And thou, shalt couple the five curtains by themselves, and the six curtains by themselves, and shalt double the sixth, curtain, in the forefront of the tent.] How beautifully and expressively this sets forth the happy fellowship of assemblies, where holiness, and truth, and subjection to Jesus has been maintained! And God would have this fellowship experimentally and practically realized.

"Thou shalt couple the five Curtains by themselves, and the six curtains by themselves." And does not this also express the communion together which God would have enjoyed by assemblies of believers in any particular district, more or less extended?-such as between the Churches of Galatia, or the Seven Churches of Asia; while provision is made, as we shall see presently, that all may be one.

The Loops and Brazen Tames.

And- thou shalt make fifty loops on the edge of the one curtain, that is outmost in the coupling, and fifty loops in the edge of the coupling which coupleth the second. And thou, shalt make fifty taches of brass, and put- the taches into the loops, and couple- the tent together, that it may be one.] We have just seen the 'arrangement of God, that the curtains may be united. We have here his provision, that the tent may be one; for church union is not only an 'association of churches, but ONE CHURCH.

Bezaleel and his companions were endued with skill and wisdom from God, to make the tabernacle and the tent according to the pattern shown to Moses in the Mount—one tabernacle and one tent.

The Spirit of God baptizes into one body all believers in Jesus, as the tabernacle or dwelling-place of God; and the apostles and their fellow-laborers, under the direct guidance and control of the Spirit, carried out the Divine thought in the original formation of the outward Church; for it was one, in a manifest, and unbroken outward unity, one tent.

And 'God had made full provision for the continuance of this Oneness, in the one doctrine of his Word, the 'one teaching of his Spirit,' and the supreme Lordship 'of 'his 'Son. But -human traditions having been permitted to mingle with, and to supersede the pure doctrines Of the Word; 'and the teachings of the 'so-called Church to interfere with the teaching of the Spirit; and the authority. of than to set aside the sole Lordship of Christ in his Church, the outward oneness which once existed, exists no longer. But God's principles are unchangeably the same. The-Word of God continues to be the depository and. criterion of revealed' truth; 'the Comforter remains, and the Lord 'Jesus retains his supremacy;' and the blessing, and the privilege; and the profit, is to be realized and enjoyed 'still, whenever two or three are found to carry into practice God's original instructions, by meeting together on God's principles.` The testimony of the Lord Jesus to the Church in Philadelphia is the witness of this. (Rev. 3:7-13.)

There were one hundred-loops, (of what material or color we are not told; probably of the same material as the curtains,) forming one hundred links of union, but not of blue, not of. heavenly perfectness. And fifty taches of brass, strong and enduring, but not taches of gold, the emblem of Divine and eternal oneness.

The loops of blue and taches of gold uniting in one the tabernacle of God, prefigured the oneness of the Church in Spirit, in the bond of charity or love-a bond Divine, heavenly, and perfect.

These loops of goats' hair and taches of brass coupling the tent together that it might he one, spews the outward Church united in the bond of brotherly kindness, a bond strong and lasting indeed, but still human.

This distinction is marked in 2 Peter 1:5-7: "Giving all diligence-add to your brotherly kindness, charity."

The tache of gold never lets go, for it is the emblem of Divine charity. The loop of blue never gives way, for it is the figure of perfect love. Not so the taches of brass and the loops of the tent, for they represent the' human affections; the brotherly kindness which, by the command of God, we are-to manifest the one to another, as belonging to the family of God and the household of faith, whilst walking worthy of God.

" If any man obey not the Word of- God, we are to have no company with him;' that he may be ashamed. (2 Thess. 3:14.) The outward expression of brotherly love has received a check yet we are not to count him as an enemy, but admonish him as a brother:" (2 Thess. 3:15.) The tache of gold remains intwined with the loops of blue. That is, in the exercise of Divine charity, we are to be perfect, as our Father which is in heaven is perfect.

'In the deep love of our hearts we may grieve over, pray for, and seek the restoration of our erring brother; but if he bring, not the pure doctrine of a true Christ, we are not to receive him into our house, neither bid him Godspeed, for in bidding him God speed we should be partakers of his evil deeds.

(2 John 10,11.)

John was the disciple whom. Jesus loved; one who was wont to lie in the bosom of Jesus, and whose heart there learned to beat in unison with the heart of him in whom Divine love, in all its fullness, dwelt. Yet we hear John saying, "I wrote unto the Church, but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth."

(3 John 9,10.) John was one of those, and prominent among them, whose' constant effort it was to maintain the truth of the Person of Christ, and who would admit of no compromise.

Diotrephes was one who sought to maintain his own place in the Church, in indifference to the truth of Christ. This is manifest, for rather than have his own influence interfered with, he kept the witnesses for the truth of Christ outside. "Beloved, follow not that which is evil, but that which is good."

(3 John 11.)

Divine love led the Father to give his Son to die for sinners. The same love leads him to chasten his children for their sins. Christ loved the Church, and gave himself for it. But he himself says, "As many as I love, I rebuke and chasten. (Rev. 3:19.) Divine love led Jesus to be a sacrifice for sin. The same love constrained him to pray, "If it be possible, let this cup pass from me;" for contact with sin, and to be numbered with transgressors, is intolerable to Divine love in its intrinsic holiness.

Divine love in a believer clings to a brother with an undying grasp; but Divine love will never allow him to rejoice in his iniquity, nor to have fellowship with his untruthfulness. For it is love in the truth for the truth's sake which Divine charity manifests.

Jesus prayed for his Church, that it might be one, and it is one, divinely, perfectly, and forever one. Jesus commanded his disciples that they should love one another, and they are taught of God to do so. He who does not love, gives no evidence that he is born of God. And we do love one another, just in proportion as the love of God is shed abroad in our hearts by the Holy Ghost, and as we are thus made partakers of the Divine nature, for God is love, and love is of God. But in the manifestation of this love, and in the exercise of brotherly kindness, there is need of Divine wisdom, for real love can neither connive at sin, nor be indifferent to error. "Charity rejoiceth not in iniquity, but rejoiceth in the truth." (1 Cor. 13:6.) It manifests itself in faithfulness; faithfulness to God, to Christ, and to the brethren.

The Tent Covering the Tabernacle.

And the remnant that remaineth, of the curtains of the tent, the half curtain that remaineth, shall hang over the back side of the tabernacle. And a cubit on the one side, and a cubit on the other side of that which, remaineth in the length of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it.] By this arrangement, the beautifully-wrought curtains forming the tabernacle were entirely enclosed and hidden by the curtains of the tent; the tabernacle, as we have shown, representing the Church inwardly in Spirit, and the tent the Church in outward manifestation.

T. N.

Outlines of Lectures on the Tabernacle of Witness: The Boards of the Tabernacle

EXO 26:15-25)"AND thou shalt 'Make boards for the tabernacle of shittim wood standing up.' Ten cubits shall be the length of 'a board, and a cubit and a half shall be the breadth of one board. Two tenons shall there be in one board, set in order One against another: thus shalt thou make for all the boards of the tabernacle. And thou Abaft make the boards for the tabernacle; twenty boards on-the south side southward: And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for. his two tenons. And for the second side of the tabernacle on the north. side there shall be twenty boards: and their forty sockets of silver; two sockets under one board; and two sockets under another board: And for the sides of the tabernacle westward thou shalt make six boards. And two boards shalt thou make for the corners of the tabernacle in the two sides., And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be far them both; they shall be for the two corners: And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board."

" the Boards of Shittim Wood.

And thou shalt make the boards for the tabernacle of shittim wood standing up, ver. 15.] Regarding: the tabernacle as typical of Christ, these boards of shittim wood overlaid with gold, the framework of the tabernacle him in the combination of the human and the Divine, natures in his blessed, person, the foundation truth of Christianity, "God manifest in the flesh."

But, taking the tabernacle as typical of the Church, these boards represent the individual believers of

whom the Church of God is composed.

The Material.

They were to be of shittim wood, shittim wood being, as we have seen, typical Of human nature.

Their Position.

Bards of shittim" wood standing up] This intimates that they had been previously cut down.

Believers were once the children of wrath, even as ethers, growing wild in nature's forest; but they had been selected by Divine-grace; and had been brought low by the convictions 'of' the Spirit,- and they are" here 'seen Standing In grace. (Rom. 5: 2.) Their feet, as 'it were, set upon a rock, and their goings established.(Psalm 40: 2.)

The Design

Boards for as tabernacle.] Representing true believers, prepared to confess Christ, and to meet together in the confession of his name. Not only by one Spirit baptized into one Body, Which is true of all believers, but also builded together for an habitation of God through the Spirit (Eph. 2: 22), which is outwardly true only of those. Who are united together in the confession of the naive of Jesus in Church fellowship.

Boards for the tabernacle of God. Not members of a particular Church. This is man's, perversion of the, Divine original. Not any person for an outward professing Church formed on man’s model, on, but the boards, representing real believers, saints, and faithful brethren in Christ Jesus" (Eph. 2.), which could" keep rank. (1 Chron. 12: 23) Consistent in walk, sound in doctrine, subject to the authority of Christ, keeping his word, and not denying' his name, and associated together to form a sanctuary for a dwelling place for God. (Ex. 14:8, and Eph. 2: 22.)

The. Dimexsions of the 'Boards, Ten, Cubits Shall Be the Length of a Board and a Cubit and a Half the Breadth of One Board.]Say About Eighteen Feet Three Inches High, by Two Feet Nine Wide.

Thus ten cubits was the height of the' tabernacle. One third of the height of the' holy place in Solomon's temple, and half the height of the most holy place.

A certain height and breadth was appointed by God for the boards of the tabernacle.

In 'Numbers 3: 15, &c., we find that every' male of the tribe of Levi was numbered from a month old and upward. But in chapter 4. they Were numbered from thirty years old and upward. "All that entered into the host, to do the work in the tent of the congregation." And in chapter 1. we read that all Israel from twenty -years old and upward numbered, "all that were able' to go forth to War in Israel.

Every regenerate person is born into the family' of God, and is a member of the body of Christ: and, as such, has a title to a place in the assembly.

But 'in order to fill this place happily and to the glory of God, a certain depth, height, and breadth of Christian experience is desirable. He must have faith in Jesus and being justified by faith, have peace with God; and standing in grace rejoice in hope of glory. He must also be in charity with his brethren and prepared to show and to receive love. Faith, hope, and charity; these three. Depth, height, and breadth.

Depth, down to the sockets of silver (v.19). Faith. In redemption.

Height, up to the rings of gold (v.24). Hope of the coming glory.

Breadth, extending to the other boards on either side. Love in the truth to all them that have known the truth, for the truth's sake which dwelleth in us, and shall be with us forever. (2 John 1:2.)

These boards were not trees left unhewn, in their natural shape, but planks, four-square like stones fitted for their appointed place in a building.

We should meet, not simply as, professors, but as believers; and not only as 'believers, but in the name of him that is holy and true, and that hath, the key of David. '(Rev.3: 7.)

This is, I believe, God's model for building at the present time.

There must be, individually and collectively, faith, holiness, truth, and subjection to the Lordship of Christ, if we would so meet as that Christ may say, "Thou hast kept my word, and hast not denied my name."

The Tenons.

Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle, ver. 17.]," Two tenons,” Hebrew, " hands." According to their name they appear to represent the -hands of faith, laying hold on the redemption, 'which is In Christ Jesus; and, according to their position at the bottom of the boards, they suggest the idea, of the feet, of faith, standing firm on redemption, and the redemption price.

"Set in order." So as to fit exactly into the sockets. No slackness, no wavering, but" steadfast, and unmoveable," "stablished, strengthened, settled:" "Two hands," or two feet. A firm grasp, and firm standing. Thus shalt 'thou make for all' the boards of the tabernacle.].. The, tabernacle of God is composed of such and such only as have saving faith in Jesus; and in: the redemption accomplished by his atoning blood.

The Number of the Boards, on the South and North Sides.

And thou shalt make the boards for the tabernacle, twenty boards on the south side southward. And for the second side of the tabernacle, on the north side there shall be twenty boards, vers. 18, 20.] Twenty boards of a cubit and a half make thirty cubits, while the length of the holy place of the temple and the most holy together was sixty cubit's, or double the length. Thirty cubits will be about fifty-five feet long.

The Sockets of Silver.;

And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons, ver. 19.] The comparison of Ex. 30: 11 to 16 and 38: 25 to 28, with 1 Peter 1:18, 19; will give us most clearly and beautifully the spiritual import of these sockets of silver. " And the Lord spake unto Moses, saying, When thou takest the sum of the children of Israel after their number, then they shall give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them when thou numberest them. This they shall give, every one that passeth among" them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs;) an half 'shekel shall be the offering of the Lord. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make atonement for you souls."' (Ex. 30:1 to 15.)

" Forasmuch as ye know," says' Peter,' "that ye were not redeemed with corruptible things, as silver and gold.......but with the precious blood of Christ, As of a lamb without blemish and without spot."'

All God's people are numbered as a ransomed people; to be reckoned among them on the ground of profession merely, is to come under judgment. The tares will in due time be all burned in the fire. (Matt. 13)

The redemption, price is fixed by "nod himself. The value of the Soul, and the demerit of sin, being estimated according to 'divine holiness and its requirements. ("After the shekel of the sanctuary.") There can be no ransom for the soul, and no redemption for the sinner at a less price than the precious" blood of Christ and all souls are of equal value. Then as to the use made of the redemption silver. "And thou shalt take the atonement money of the children of Israel, and shall appoint it for the service of the tent of the congregation that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls." (Ex. 30:16.) "And the silver of them that were numbered of the congregation, was an hundred talents, and a thousand seven hundred and three score and, fifteen Shekels after the shekel of the sanctuary, and of the hundred talents of silver were cast he sockets of the sanctuary, and the sockets of, the vail; an hundred sockets of the hundred talents, a talent for a socket.", (Ex.38: 25,27,)

A talent of silver is computed at £342 3s. 9d.;a talent being abort 114 lbs weight.

Thus typically each individual comparing the habitation of God is seen standing, on, redemption as a soul ransomed by the precious brood of Christ, God's, spotless Lamb; and the whole foundations of the tabernacle are laid in that which is the memorial to God's people and the memorial before God of the completed work of Jesus.

The 'candlestick was made of one talent of gold, expressive of the, all-sufficiency of Divine, grace, as provided testimony.

And to each, socket of the 'tabernacle there was apportioned a whole talent of silver, expressive of the all-sufficiency of the redemption price.

The Two Sides Westward.

And for the sides of the tabernacle, westward, thou shalt make six boards. And two boards shalt thou make for the corners of the tabernacle in the two sides; vers. 22, 23].Sides, not side; "two sides westward:” Three boards for each side, meeting in the middle; and projecting about two cubits in the center, and two boards for the corners, one board for each cornet, making eight boards in all..

In representations of the tabernacle, the west end is generally drawn as though it was composed of one side only, whereas there are two sides and two corners. Six boards are but enough to reach from side to side (the breadth of the tabernacle, as found by the size of the curtains being ten cubits), and eight boards are too many if put straight. As suggested above, I believe all difficulty is removed, and the sixteen sockets will also be in place.

The Coupling and Foundations of the Scorner, Boards.

And they shall be coupled beneath, and they shall be coupled together above the head of it unto the ring thus shall it be for them both; they shall be for the two corners. And they shall be "eight boards, and their sockets of silver, sixteen sockets;, two sockets under one board, and two sockets under, another board vers 24: 25]

In Heb. 3: 6, we read, “ Christ as a Son over his own house; whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end. And again, v. 14, " For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end."

The boards were " coupled beneath." And believers are one in the confidence of faith. Each board standing firm in the sockets of silver, and each believer established in the faith of the Gospel.

And the boards were also "Coupled together 'to one ring above."—And we are One in the rejoicing of the hope.- We have one faith, and One hope of Our calling: Christ crucified is the foundation of our faith, and Christ glorified the substance and center of our hope; Christ himself being the chief Corner Stone, uniting. the Jew and the Gentile in one on earth beneath; and he is also the Head Stone of the corner, uniting them together in one in heaven above. T. N.

[The Bars of the Tabernacle (D.V.) in the Number for May.]

THE unity of Christ's body being the ground assumed, all Christians have, in principle, a title to be there, the Lord's name-being maintained as to doctrine \and 'discipline. If 'you insist on a certain standard of intelligence beyond Christ, before receiving them, you prove that you are not intelligent, and you abandon your own (i.e. God's). principle. At the same time, it is all well that young converts should wait; it would do them no harm. 'The great requisite for receiving, is satisfaction as to membership of the body of Christ ... .. The principle is "one body and lone Spirit;” the resource, now that all is

confusion and inconsistency, is Matt. 18:20. J. N. D.

Outlines of Lectures on the Tabernacle of Witness: The Table of Shewbread

23 Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.

24 And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.

25 And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown 'to the border thereof round about.

26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.

27 Over against the border shall the rings be for places of the staves to bear the table.

28 And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.

29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.

30 And thou shalt set upon the table shewbread before me alway.

23” Thou shalt also make a table of shittim wood."

The ark of the covenant, as we have seen, sets forth Jesus as the center of gathering to the church of God, the witnessing company on earth to the name and truth of Christ the Son of the living God. The table presents him as the center and ground of communion.

" A table of shittim wood."

The incarnation and humanity of the Lord Jesus lies at the foundation, and an incarnate Savior, God manifest in the flesh, is the center of our communion in church fellowship.

" A table," not tables; there is but one.

"Thou shalt also make a table."

Where two or three are gathered together in the name of Jesus, it is the will of God that his dying love should be commemorated among them. Each habitation of God should have a table, and is incomplete without it.

" Two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof."

God has fixed the dimensions of his own table, and man is not at liberty to extend or limit it. In length and breadth extending to all believers, while walking worthily, yet excluding the unconverted and the defiled. Its height also is of divine appointment. It is on a level with the mercy seat. It is for believers, and for believers only-for those who, through faith in Jesus, have an interest in his atonement; whose iniquities are forgiven, and whose sins are covered.

The length and breadth of the table is half a cubit less than the ark and mercy seat; for there are more saved by Christ, than actually and worthily sit at his table.

24 "And thou shalt overlay it with pure gold."

Gold is the emblem of divine excellency, and pure gold, of the purity and holiness of the divine nature. The table of shittim wood, overlaid with pure gold, typifies the divine excellency and purity of the person of the Lord Jesus, as the ground of communion, in whose person the divine and human natures are united.

That is not the Lord's table, according to the mind of God, where the divinity of? Christ, and his divine excellency and glory is not held and maintained. The Christ in whose name we meet is Immanuel, God with us.

" And make thereto a crown of gold round about."

We meet indeed in the name of an incarnate Christ, to commemorate his dying love. But he who was once made a little lower than the angels for the suffering of death, is now crowned with glory and honor. We meet, therefore, in the name of a divine and glorified Christ.

At his table we remember what he was, and what he did and suffered on earth for us, but at the same time, what and where he now is, crowned with glory and honor at God's right hand. And we do this " until he come," in the expectation of his return to receive us to himself.

25 "And thou shalt make unto it a border of an hand breadth round about." [Hebrew misgereth, a border or enclosure, from sagar, to shut up, to close].

The length and breadth of the table is fixed by God himself, as we have seen (v. 23), and also its height: but the table thus extended and limited by divine grace and infinite wisdom, is also guarded. There was to be a border to the table. And God has also fixed the limits of the border; it was to have a border of an hand breadth.

There are four fingers to an hand breadth, and there are four things indispensable to real and right communion at the Lord's table, according to God and his word, if there is to be real and full blessing. And we are to be guided by God's word alone in guarding his table.

The first thing is saving faith in Jesus. This is generally admitted (John 20: 31; 1 Cor. 10: 16)— " we." Secondly, the holiness and consistency of walk which becomes the confession of his name (1 Cor. 5). Thirdly, soundness in holding and maintaining the truth of the person of Christ (2 John 10). Fourthly, subjection to the authority of Christ (2 Thess. 3: 14). For we meet at the Lord's table as believers, and in the name of him that is holy, him that is true, and of him that hath the key of David, that openeth and no man shutteth (Rev. 3: 7).

It is all-important to see that the table sets forth Christ himself. That the ground of our communion together in church fellowship, is the person of Christ; an incarnate, divine, and glorified Christ: and hence the absolute necessity of examining and judging ourselves, and of the exercise of the strictest church discipline in connection with the table of the Lord (1 Cor. 5, and 11).

The table is not to be looked at merely as the gathering point of believers, where all christians may meet simply because they are christians, without regard to walk and doctrine. This were to make a table without a border.

It is in connection with the table that discipline comes in: this we learn from 1 Cor. 5, and 11. And it is observable that the Lord Jesus, at the passover, previous to his instituting the Lord's supper, having first washed his disciples' feet (John 13: 1 to 11), then led his disciples into the closest self-examination (Matt. 26: 20 to 25; John 13: 12 to 30); the result of which was, that Judas having received the sop went immediately out. Then, and not till then, could Jesus divide the bread among them, and also the cup, saying, " drink ye all of it.

In Luke's account, indeed, who states things in their moral order and connection, and not always in their historical order, it would appear otherwise; but a careful examination of all the passages will confirm the fact.

25 "And thou shalt make unto it a border."

This is imperative,; it is not left to man's will or likings. He that said, " thou shalt make a table," said also, " and thou shalt make a border." And a border of an hand breadth, not a border of one finger, or of two, or of three, but, of an hand breadth.

Faith is indispensable; but not only faith, but holiness; and not only holiness, but truth; and not only truth, but subjection to the Lordship of Christ in his church-his supreme and exclusive Lordship -for he opens, and no man shuts; and shuts, and no man opens.

"A border of an hand breadth round about."

It was to extend all round, to be guarded on every side, no gap left in the fence, no breach to be left in the walls (Neh. 6: 1). This will not please everybody. See Neh. 5: 7-9. And there are not only little foxes that spoil the vines, but there are foxes who seek to break down stone walls (Neh. 4: 3). This is dangerous work (Eccl. 10: 8). The border is to extend all round.

"And thou shalt make a golden crown to the border thereof round about."

This is very striking! There is not only a divine glory connected with the, person of Jesus as the ground of communion, as shown by the golden crown to the table, but also God has put divine honor on the jealousy which guards the communion of saints, because it is connected with the glory of the person of his Son.

And as the border extends all round, so does the crown:-for it is the jealousy that guards the person of Jesus in every point in the matter of communion, that has this divine honor put upon it by God himself.

26 " And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof."

Thus adapting the table to the wilderness condition of God's people; so that wherever two or three are gathered in the name of the Lord Jesus, there they might break the bread and drink of the cup in remembrance of him.

27 " Over against the border shall the rings be for places of the staves to bear the table.

Thus especially connecting the rings and staves with the border.

And are we not thus reminded that our exposed condition in such a wilderness as this renders the border of all importance? And further, that the border is necessary in every place?

28 "And thou shalt make the staves of shittim wood, and overlay them with gold."

Both the human tenderness and sympathy of the Lord Jesus, as shown by the shittim wood, and his divine grace and all-sufficiency, as shown by the gold, adapt him to the wilderness need of his people, in their church communion here.

"That the table may be borne with them."

Neither the ark nor the table were to be carried, after the example of the Philistines, on a new cart. That is, both testimony to the person of Christ, and communion together in his name, are to be matters of individual responsibility.

29 "And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them."

All that is connected with the communion of saints, on the ground of the person of the Lord Jesus, is to be of God, and done in the power of divine grace. Human will, human authority, human wisdom, has no place here.

" If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Christ Jesus."

Let all things be done, not only decently and in order, but also by the grace of God, and to God's glory. And however important these directions are in all manner of service, they are never more so than in things connected with the table of the Lord.

30 "And thou shalt set upon the table shewbread before me alway."

See Lev. 24: 5-9.

5 "And thou shalt take fine flour, and bake twelve cakes thereof; two tenth deals shall be in one cake."

The fine flour is typical of the pure and excellent humanity of Jesus.

The twelve pierced cakes (so the Hebrew) are typical of his suffering and broken body, the provision for all the people of God (John 6).

Two tenth deals, or two omers to each cake. A double portion: a portion for time and for eternity. As the provision made on the sixth day, which was for that day and also for the sabbath. See Exod. 16: 22-26.

6 "And thou shalt set them in two rows, six on a row, upon the pure table before the Lord."

Christ the bread of life set forth, a full provision for all believers. But it must be on the pure table. A pure and holy Christ the basis of communion: and the table guarded from defilement. And "before the Lord: ' for the eye of a jealous and holy God is ever resting on the communion of saints.

7 " And thou shalt put frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord."

Thus presenting a memorial of the rich fragrance of the character and ways of Jesus in his life, as well as the sweet savor of his sacrifice in death.

9 " Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant."

Renewed weekly. So on the first day of the week the disciples came together to break bread (Acts 20: 7). And on the day of his resurrection and the following Lord's day Jesus himself allowed his disciples to handle in his own precious body, the sacred memorials of his sufferings and death (John 20).

To the church indeed the weekly period is not the seventh day, the token of creation rest, but the eighth day, the sign of resurrection, and the rest of a completed redemption.

"Before the Lord continually."

This is repeated, for it is all-important. The feast is not provided for the guests only, but in honor of the Father and of the Son. The table is not spread for the family only, the Father takes his seat at the head. His language is, " Bring hither the fatted calf and kill it; and let us eat and be merry." For the full joy of communion is in the Father's presence. We are but partakers at the altar: the first and best portion belongs to God.

9 "And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute."

"Aaron and his sons." The high priest and his house. That is, to us, " Christ as a Son over his own house, whose house are we" (Heb. 3: 6).

By virtue of the anointing as an holy priesthood, our fellowship is not only with the Father, but also with his Son Jesus Christ. " If any man hear my voice," says Jesus, " and open the door, I will come in to him, and will sup with him, and he with me"

(Rev. 3:20). At the Lord's table we have sweet fellowship with Jesus, our high priest above, in the remembrance of his sufferings and death.

" And thou shalt eat it in the holy place, for it is most holy " [Lit. " holy of holies "].

How God guards the holiness of this feast of love, whether we do so or not! The very atmosphere of the place where it is eaten must be holy, for that which is here set forth, and on which the believer feeds, is " most holy."

" By a perpetual statute."

" As often as ye eat this bread, and drink this cup," says the apostle, "ye do skew the Lord's death till he come."

It is of perpetual obligation till then. And the often eating is as obligatory as the eating at all. When he comes the obligation ceases. It is an ordinance peculiar to the present dispensation. After this he will drink the new wine with us in his Father's kingdom.

In the millennial period the divinely appointed and divinely restored sacrifices, which till then will never have fully accomplished their divine intention, these sacrifices will take the place, if I may so say, of the simpler, but grand memorials of a Savior's sufferings, at the table of the Lord; and then the "mountain of the Lord's house" will be the center of communion to the whole earth.

But till the Lord come, may true disciples be everywhere found gathered by twos and threes, or more, around the person of the Lord Jesus, to commemorate his redeeming love, in the recognition of his present glory, and in the hope of his return; " esteeming all God's precepts concerning all things to be right; and hating every false way." T. N.

Outlines of Lectures on the Tabernacle of Witness: The Curtains of the Tabernacle

EXO 26:1-6)"MOREOVER thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. The five curtains shall be coupled together, one to another; and other five curtains shall be coupled one to another. And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle."

Moreover, thou shalt make the tabernacle.] Having considered the principal vessels of the sanctuary, we now come to the consideration of the tabernacle itself. In the tabernacle of witness, there are two sets of curtains and two coverings. The ten curtains of fine twined linen, and blue, purple, and scarlet, with cherubims, forming the tabernacle; and the eleven curtains of goats' hair forming what is called the tent.

Then the covering of the tent of rams' skins, dyed red, and the covering above of badgers' skins.

(Ex. 36: 8, 13, 14, 18, 19.)

It is of the utmost importance to keep these things distinct in our minds, for although the translators often confound the terms "tabernacle" and "tent" (" mishcan" and " ohel), and are extremely careless in rendering the words, the Holy Ghost employs the most exact and beautiful precision; and. it is by attending to this precision that we may hope, through Divine grace, to ascertain the mind of God.

The tabernacle, as the Hebrew word " mishcan" signifies, is God's dwelling-place, according to Ex. 25:8: " Let them make me a sanctuary, that I may dwell among them," and is more immediately connected with God's abiding presence.

The tent (" ohel") -is more immediately connected with the congregation, as the place of assembly, and is therefore called "the tent of the congregation;" and I call especial attention to the fact, that the Holy- Ghost never uses the expression " tabernacle of the congregation," but always "tent, of the congregation; ' thus never confounding the two ideas, as the translators frequently do.

And thou shalt make the tabernacle" A dwelling-place for God with men on the earth. Oh marvelous, condescending grace! (2 Chron. 6:18.)

Christ himself, while he was on the earth, was this tabernacle, and as such he abode alone. (John 1:14, and 3:24.) "The Word was made flesh, and dwelt, or tabernacled, among ' us." He was God manifest in flesh: the Godhead and the glory dwelt in him.

But Christ having died, and being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, and sent down the Comforter; by that One Spirit all believers are now baptized into One Body, in union with the risen man, their glorified Head; the Church on earth thus forming the tabernacle, or dwelling-place of God, as, says the Scripture: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3:16.) In this sense the tabernacle represents. the whole Church of God-looked at in the Spirit, not in the flesh-composed of all true believers in Jesus throughout the world.

I speak not now of any manifest oneness, but of that which exists in Spirit, notwithstanding all the outward failure.

As to the materials of which these curtains are composed, first,—

Of fine twined linen.] Let it be borne in mind, that here the Church is not looked at only as the purchase of the blood of the Lamb-the rams skins, dyed red, will give us that thought in due time-but as the workmanship of the Eternal Spirit. "The. new man, which is renewed in knowledge after the image of him that created him" (Col. 3:10); God's " workmanship, created in Christ Jesus unto good works"

(Eph. 2:10); " the new man, which after God is created in righteousness and true holiness."

(Eph. 4:24.) "The fine linen is the righteousness of saints" (Rev. 19:8), expressive of conformity, through the Spirit, to the image of Christ as the holy one. For " he that is begotten of God sinneth not.", (1 John 3:9.) " The righteousness of the law is fulfilled in us, who walk not after the flesh, but after the Spirit." (Rom. 8:4.) And blue.] Blue is the emblem of heavenly perfectness.

And how beautifully these two thoughts of righteousness and heavenly perfectness are expressed by the Lord Jesus in his sublime prayer in John 17.!

"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." "Sanctify them through thy truth: thy word is truth."'(v. 17.) Here is the' fine-linen. And again: "They are not of the world, even as I am not of the world." (v. -16.) Here is the blue.' And for their sakes. I Sanctify, myself" (set myself apart from the world to God), "that they also might be sanctified through the truth." (v. 19.) Here is the fine linen and the blue combined. For by the Holy Ghost, sent down from heaven, uniting, the, believer with a glorified Christ at God's right hand, just so far as his soul enters by. faith into the truth,' is he in heart separated from the world, and brought into fellowship with God. And thus the holiness and the heavenliness of Jesus are wrought by' the Holy Ghost into his spiritual being.

And purple.] The emblem 61 earthly and heavenly glory combined.

For through the indwelling of the Holy Spirit the believer is identified with the Lord Jesus, in -whom the earthly glories of the son of David, and the Divine and heavenly glories of the 'Son of' God, meet and center.

And scarlet.] The emblem of earthly glory. And in the earthly glories of the Son of David the believer shares; and when the Son 'of man shall sit on the throne of his glory, the saints too shall reign, for it is a faithful saying, "If we suffer, we shall also reign with him."

The purple rather expresses the present glory of the Lord Jesus; while the anointed King of Israel; sitting on his Father's throne. The scarlet, his coming millennial glories, in his mediatorial kingdom. But the believer, through the Spirit, is one with Christ in both respects:.

With cherubims of cunning work shalt thou make them.] The cherubim. inwrought with these various materials, beautifully express the gifts, of the Spirit for service to God, in the building up and knitting together the Church, as the body of Christ, in Spirit.

Ten curtains.] We have hitherto looked at the Church, in spirit; in its unity; we now contemplate it as composed of various parts or assemblies.

Thus, in the apostles' times, there were the churches of Galatia, the church in Corinth, Ephesus, &c. And so now, believers, though one in Spirit, are dispersed in various localities. True, in the times of the apostles, there was an outward expression of local oneness which no longer exists. Yet, nevertheless, in spirit and in truth, all believers in a given place are one.

The length of one curtain shall be eight and twenty cubits, and. the breadth of one curtain four cubits: and every one of the curtains shall have one measure.] The Church of God, in Spirit, as here represented, in any given place, is composed of every real believer in that place-of every converted sinner, of every new-born child of God. Wherever the Spirit of God has come as a quickening Spirit, there he remains as an in-: dwelling Spirit. And every one in whom he dwells, is by him baptized unto the one body, of which' Christ is the risen and glorified head.

The length and breadth of every curtain was fixed. by God. God's measure of the Church, in Spirit, in any one place, takes in every real believer in that place; but no more. It is inclusive of every quickened soul, but exclusive of every unconverted person.

And God's principles are the same 'everywhere. He has not one measure for one place and another for another. "Every one of the curtains shall have one measure."

The five curtains shall be coupled together one to another; alai other five curtains (shall be) coupled one to another] Literally, " a woman to her sister." An Hebraism.

When the different local assemblies of believers were outwardly, as well as spiritually one, as in the church at Ephesus, or at Philippi, composed' of all believers in Christ in those cities, how real' and sweet the fellowship of churches How close and intimate the fellowship between Colosse and Laodicea! Hence writes the apostle Paul, " When this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea." (Col. 4:16.) And so writes the apostle Peter, to the elect strangers: " The church that is at Babylon, elected together with you, saluteth you." (1 Peter 5:13.)

But even now, while the outward oneness is gone, the fellowship of churches in Spirit remains, hindered, hampered, and feeble though it be; and when two or three are gathered together in the -name of Jesus in different localities, a little of the sweet fellowship of churches may still be enjoyed.

Then again, the vital interests of believers, though sundered by distance of place, are inseparably connected. One member cannot suffer without all the members suffering with it, little as they may healthfully sympathize the one with another.

The membership of the body in Spirit, is the all-important point. Being members of particular churches, is a thought utterly unknown to scripture, and, practically, mischievous in the extreme.

Verses 4, 5, 6. And thou shalt make loops of blue Upon the edge of the one curtain, from the selvedge in, the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. And thou shalt make fifty taches of gold, and couple the curtains together with the taches, and it shall be one tabernacle.]

The marvelous prayer of the Lord Jesus, recorded in the seventeenth chapter of John, gives us, I believe, in the Lord's own words, the precious truths set forth by the loops of 'blue' and taches of gold, uniting the whole into one tabernacle, the dwelling-place of God.

This prayer of Jesus is occupied with the Church of God; it takes in neither Israel nor the world (v. 9), neither the Old Testament, nor the millennial saints; but the then disciples of Christ, and those who should believe in him through their word-the Church, as built upon the foundation of the apostles and prophets. Having first reminded His heavenly Father of his earthly obedience, and asked to be glorified, as the obedient God-man, with, the glory which, as the Eternal Son, he had with the Father before the world was, he then prays for his disciples. He had given to them eternal life, for they had known both him and the Father, and now, taking. his place in spirit, as no longer in the world, but as ascended to his Father-he at the right hand of God above, and they still on the earth-he prays that they may be ONE, as the Father and the Son are one, that is, in a spiritual, Divine, and eternal oneness:(v; 11); and this prayer was accomplished when, being by the right hand of God exalted, having received the promise of the Father, he sent down the Holy Ghost at Pentecost, who baptized into one body all believers in Jesus, in union with their glorified head.

Then setting himself apart to the Father from the world which crucified and rejected him, this sanctifying himself for their sakes,! lie prays for them, that they, being one with him risen, and thus no more of the world than he is of the world, through the knowledge and apprehension of this troth in the power of the Holy Ghost, that they might be practically sanctified and separate in spirit from the world to God.

He next proceeds to take in all those who should believe on him,. during the present dispensation of faith in the inspired word, previous to his return to receive the Church: that they ALL might be one in this divine, spiritual, perfect, eternal oneness. And so they are. And this oneness is the proof to the 'world of the mission and Messiahship of Jesus. (v. 20, 21.) He is not here contemplating their outward oneness in the flesh, but 'their 'inward oneness in the Then, making them the sharers of his given glory, he asks that they might be one, as the Father and himself are one, in that glory. Marvelous grace! Glorious and blissful prospect!

And when associated with him in that resurrection glory, their bodies fashioned into the likeness of his own, they shall be made perfect in one, and the perfection of the oneness will be manifest.

And when Christ, who is their life, shall appear, and every eye shall see him, and they also appear with him in glory, then will the world know that Jesus is the sent one of the Father, and that they also are loved with the same love as that with which the Father loves him.

Then, as not having yet exhausted the desires of his loving heart, he asks that they may not only be associated with him in his manifested glory to the world, but that they also may be with him and near him in his own eternal dwelling place with the Father, there to gaze on his divine glories, and share his everlasting love.

This divine, heavenly, and perfect oneness of the Church in Spirit, is beautifully tpyified, as I have said, by these taches of gold and loops of blue.

Gold is the emblem of that which is divine; and blue of that which, is heavenly and perfect: and such is the oneness of the Church in Spirit. Their oneness is of God. It is even as the Father and the Son are one, effected by the indwelling of the divine Spirit, the Spirit of the Father and the Son.

But it is a oneness with the ascended Christ, the heavenly Man, by the Holy Ghost sent down from heaven.

And this oneness is perfect; although the glorious perfection of it will only fully appear when the one Church, having no spot, wrinkle, or any such thing, shall descend out of heaven from God, having the glory of God, and shining with a light clear as crystal.

And this Divine, heavenly, and perfect oneness still exists, and nothing can touch it. The loops of blue and taches of gold never let go their holdfast.

The prayer of Christ secures it. A prayer heard and answered.

The outward manifested earthly oneness of the Church was committed dispensationally to the hands of man, and, like everything else committed to him, it is gone, utterly and forever gone.

The earthen vessel has been smashed into a thousand fragments; the golden bowl remains intact.

The flesh of the oyster is corrupting and putrefying; the pearl remains in all its peerless oneness, and its priceless value.

The outward fellowship of Churches and of Saints, where is it? Nevertheless, in Spirit we are still one.

In matters of human opinion, of worldly policy, and of man's imperfect reasoning, how many the points of difference!

In matters of divine faith, of heavenly truth, and of scriptural perfection, how numerous the points of union!

One hundred loops of blue, and fifty taches of gold, unite the ten curtains and every fiber of them into one Tabernacle.

Is all this any excuse for our wretched outward divisions, when not called for by the glory of God. and of Christ, and by the interests of vital truth? Is this any palliation of our sin? Far from it.

And even now, in various parts of the world; the Spirit of God is arousing individual souls to the consciousness of this solemn fact. And by gathering sinners direct to the person of a divine Savior, and by associating'' saints around the person of a divine Master, he is bringing twos and threes in separation from human systems which divide, to the divine center, which unites, to taste afresh the blessedness of the words of Jesus, in their comfort their sweetness, and their power, "that they all may be one."

T. N.

[The Goat's Hair Curtains of the Tent (D.V.) in the Number for February.]

Outlines of Lectures on the Tabernacle of Witness: The Golden Candlestick

31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made; his shaft, and his branch, his bowls, his knops, and his flowers, shall be of the same.

32 And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side.

33 Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.

34 And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.

35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.

36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.

37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.

38 And the tongs thereof, and the snuff dishes thereof, shall be of pure gold.

39 Of a talent of pure gold shall he make it, with all these vessels.

40 And look that thou make them after their pattern, which was skewed thee in the mount.

31 " And thou shalt make a candlestick of pure gold."

As the ark of the covenant represents Christ the center of gathering to the church of God; and the table of shewbread, Christ as the center and ground of communion; so the golden candlestick represents HIM as the Center, the SOURCE, and the SUBJECT of TESTIMONY.

In the cherubim on the mercy seat we have ministry in its heavenly and divine source; in the candlestick, ministry in its exercise on earth. In the cherubim, ministry at its fountain head above, and in'-the candlestick, ministry in its manifestation in connection with the church below.

" If any man thirst," says Christ, 'let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified)" (John 7: 37-39).

A glorified Christ within the wail is the source above, and living waters are diffused on earth, when faith draws out from his abundant fullness.

"A candlestick," or lampholder, or literally, a depository and giver of light. It is God's provision for his church, during the present night time of the world, previous to the rising of the Sun of righteousness. The church itself is God's provision for the world. " Ye are the salt of the earth," says Christ; " ye are the light of the world." " The pillar and ground of the truth." " The epistle of Christ, known and read of all men;" at least such it ought to be, and Rev. 1, 2, 3, so represents it in the seven golden candlesticks, with "Jesus in the midst."-A collective and corporate- testimony; not as originating truth, but as receiving and maintaining it.

But in the seven-branched candlestick of the sanctuary, we have set forth, testimony, as an individual thing, " for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph. 4: 12).

A candlestick of pure gold."

That which is here signified is ministry according to God, and not according to the principles and practices of men; ministry, after a divine model, maintained in the power of divine grace. " If any man speak," says Peter, "let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ " (1 Pet. 4: 11). Not simply cultivated intellect putting forth its strongest efforts, and its fairest forms, to the credit of the preacher, and to the honor of the ministry; but divine grace manifested to the glory of God.

This ministry looks to no earthly or human source for its principles, authority, or sanction. It traces them neither down from the pontifical chair, the throne of the sovereign, nor up from the congregation of the people, nor yet from ministerial sanction, right or left. Cause for fervent thankfulness though it be, when this ministry is delivered from papal bondage, when the throne permits and protects its exercise, when the people recognize and receive it, and when the sweet fellowship of fellow-servants makes the labor light.

Yet nevertheless, true ministry has its source, its sanction, and its strength in God. It is gift received from the Lord Jesus Christ risen and glorified; distributed by the Holy Ghost according to his own will (1 Cor. 12: 11), and exercised in subjection to the supreme authority of Christ. There are diversities of gifts, but the same Spirit; differences of administrations, but the same Lord; diversities of operations, but it is the same God which worketh all in all (1 Cor. 12: 4-6).

The reception of gift from Christ, whether it be that of the evangelist, the pastor, or the teacher, lays the person receiving it under the most solemn obligations to exercise it diligently. He becomes a steward of the manifold grace of God, and it is required in stewards that a man be found faithful. When Peter and John were charged by the religious authorities of their day to be silent, their reply was, " Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard." And the exhortation of Paul to Timothy (2 Tim. 4: 1-5) is worthy of all regard:- " I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Preach the word, be instant in season, out of season... Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." See also the parable of the faithful and wise servant in Matt. 24: 45-47.

"Of beaten work shall the candlestick be made."

" Beaten work" for the candlestick, and "beaten oil" for the light (chap. 28: 20).

The candlestick was not cast by one simple operation, but wrought. This shows the labor, care, and skill, which is required in ministry according to God. It is not simple gift, but gift stirred up, laboriously fulfilled, and strengthened by the exercise (See 1 Tim. iv, 13-16; and 2 Tim. 1: 6).

" His shaft, and his branch (not branches), his bowls, his knops, and his flowers, shall be of the same."

This is the center shaft and branch, which is called by way of pre-eminence, " the candlestick," in 5: 34, and is typical of the Lord Jesus Christ himself, the center and source of testimony in the power of the Spirit, and the great example and pattern of it in his personal ministry on earth.

As to fruit-bearing, he is the true vine, and his disciples are the branches. And as to testimony-bearing, he is the true candlestick, and his servants are branches of the same. In either case, without him we can do nothing.

As the sufferings of Christ fitted him to sympathize with us as our High Priest within the wail, so his active and laborious service here adapts him to our need as the center and source of testimony, now that he is glorified above.

In the gold we see his divine sufficiency and excellency; in the beaten work his human preparedness, and in the shaft, with his branch, his bowls, his knops, and his flowers, we see signified is dependence as man, his all-sufficiency, as possessing all stores of wisdom and knowledge, and his adaptation, as having now, and as the one who exercised when on earth, every variety of gift, who spake as never man spake, and all in divine excellency and glory.

32 " And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side."

The golden candlestick, consisting of the center shaft and lamp, his branch, bowls, knops, and flowers, represents Christ himself, the center and source of ministry. The whole candlestick, with its seven branches and seven lamps and all its other parts, is the divinely devised representation of ministry or testimony according to God, having Christ for its center.

The apostles and prophets of the present dispensation, having laid the foundation, and all the fundamental points whether of truth or practice, being settled, and contained in the inspired scriptures, the three standing branches of ministry in the church, and for the adding to, and building up of the church until it is complete, are those of the evangelist, the pastor, and the teacher (Eph. 4). The six branches proceed from the main shaft in pairs, expressing, fellowship and concurrence in testimony. They proceed from the sides and not in front, for the object of ministry is not to make the ministry or the minister prominent, but for the exhibition of Christ. " We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." Standing aside that he may be visible to all, and thus giving him in testimony his own proper place, " Jesus in the midst."

These branches, as the original word for branch' implies, are hollow.

In Zechariah iv we have a candlestick all of gold; the representation of ministry in the power of the Spirit, in the latter day, and in connection with Israel. This candlestick has a bowl on the top of it, and seven pipes leading to the seven lamps. While two olive trees supply the oil to the bowl and thence to the seven branches and lamps. The two olive trees are representations of Zerubbabel and Jeshuah, but these again are typical of the Lord Jesus in his Melchizedec character as priest and king. While the great lesson conveyed by all is, "not by might, nor by power, but by my Spirit, saith the Lord of Hosts. '

" Branches," hollow, and thus adapted to receive and to convey the oil. " Not that we are sufficient of ourselves, to think anything of ourselves; but our sufficiency is of God." " We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."

The source of all supply for ministry is in Christ, and the power for all testimony is the Spirit of God.

"Three branches on either side."

The evangelist begins the work, and lays the foundation, which is Christ Jesus, and faith in him. His sphere is the widest. His parish is the world. The pastor carries on the work, in caring for the blood-bought flock of God. The teacher leads the soul yet higher into the truth of God, and the

apprehension of the divine glories of the person of Christ.

33 " Three bowls made like unto almonds, a knop and a flower in one branch; and three bowls made like almonds in another branch, (with) a knop and a flower: so in the six branches that come out of the candlestick."

" Bowls." Compare Jeremiah 35: 5, there translated "pots," the larger vessels from which the " cups " were supplied.

Their oval form, " made like unto almonds," is doubtless significant. The root of the Hebrew word for " almond " signifies to watch, and also to be early, ready, or prepared, as the almond tree was noted for its early blossoming. See Jeremiah 1: 11, 12: "Moreover, the word of the Lord came unto me, saying, Jeremiah, what seest thou? and I said, I see a rod of an almond tree. Then said the Lord unto me, Thou hast well seen; for I will hasten (or watch over) my word to perform it." So also 2 Tim. 2: 21:-" If a man therefore purge himself from these (vessels to dishonor), he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work." And 2 Tim. 4: 5: " But watch thou in all things, do the work of an evangelist, make full proof of thy ministry."

These bowls, therefore, made like unto almonds, express watchfulness, readiness, and preparedness for the Christian ministry.

But this preparedness consists in a general and large acquaintance with divine truth; the word of Christ dwelling richly in the heart, in all wisdom. Like the scribe instructed unto the kingdom of heaven, bringing forth out of his treasure, things new and old (Matt. 13: 52).

So Paul to Timothy, " Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all" (1 Tim. 4: 15). And, " Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth " (2 Tim2: 15).

"A knop." Round in form, so the original word signifies, and smaller in size than the bowls. These knops, I understand to be typical of distinct gifts, such as the gift of the evangelist, the pastor, and the teacher.

" And a flower."

The septuagint says, a lily-probably an artificial flower, in the form of a lily.

As the bowls express preparedness for ministry, through a large and deep acquaintance with the word of God; and the knop, distinct gift for its ministration, so by the flower, is expressed the beautiful and full unfolding of divine truth in actual testimony.

And this suggests an important and instructive lesson-that God would have his truth presented in a comely and attractive form. " The preacher sought to find out acceptable words," or words of delight (Eccl. 11: 10). And “the sweetness of the lips increaseth learning " (Prov. 16: 21). On the lips of the great Teacher the people hung, and marveled at the gracious words that proceeded from him; and no wonder, for " never man spake like this man."

"Three bowls made like unto almonds, with a knop and a flower in one branch."

That is, three bowls, one knop, and one flower in each branch. A threefold capacity or preparedness; a general acquaintance with each branch of divine truth, but one distinct gift, and one manifestation of gift.

Every evangelist should not only be acquainted with the truth of the gospel, but also with the other truths of God's word, so as to be prepared to give the word of exhortation where needed, and also a word of instruction; though his distinct gift be that of the evangelist, and his distinct work be that of preaching the gospel.

So with the pastor; his especial call may be to deal with souls experimentally," to reprove, rebuke, exhort, with all longsuffering and doctrine," but he should be also ready to present the gospel of the grace of God to perishing sinners, and also to instruct the souls he deals with.

And so with the teacher: while he makes full proof of his own ministry, he will find it delightful and profitable to " do the work of an evangelist," as God gives him opportunity (2 Tim. 4: 5). And experimental dealing with souls in secret, will tend to increase the richness and value of his ministry in teaching.

"And in the candlestick shall be four bowls made like almonds, with their knops, and their flowers."

" The candlestick." This is the center shaft and branch, the type of the Lord Jesus, the great pattern, center, and source of ministry in the Spirit.

" Four bowls," all treasures of wisdom and knowledge are in Him.

" Four knops," he was the great Evangelist, the Good Shepherd, and the perfect Teacher, and he was more, he was the great Apostle and Prophet of our profession.

" And four flowers."

The very perfection of beauty and excellency shone out in his ministry. When he preached the gospel, all the publicans and the sinners drew near unto him for to hear him. And what words can equal the fifteenth of Luke? When he feeds his sheep, what green pastures and still waters do his cheering words provide! When he instructs his disciples, what rich unfoldings of divine truth! what revelations of a Father's love! And when he unfolds the future, how distinct the prophetic visions stand before the eye! How vivid the brightness of his coming! how gorgeous the mansions of the Father's house appear! and that one place which he is gone to prepare for us!

In verse 31 we also have noticed "Ms branch," for he too was the empty and dependent one in ministry on earth. His language was, " I can of mine own self, do nothing," " as I hear I speak, and my doctrine is not mine but his that sent me." And when from the height of his glory, he gives the revelation to his servant John, he writes upon it the title, "the revelation of Jesus Christ, which God gave unto him." What an example for us!

35 " And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that come out of the candlestick."

The word "and" shows that this is additional. There are four knops in the center branch, and three in the shaft, making seven in all, the perfect number; for the perfection of gift is in Christ, he has received gifts, all gifts for men. And it is beautiful to see how each several branch of ministry is sustained, as it were, by the corresponding office and grace of the Lord Jesus, as we read, " A knop under two branches of the same, and a knop under two branches of the same," &c.

The evangelist, the pastor' and the teacher all fall back on him, that out of his fullness they may receive grace for grace in the exercise of their several gifts.

36 " Their knops and their branches shall be of the same: all of it shall be one beaten work of pure gold."

How beautifully expressive of the oneness of this ministry and labor and patience! " He that planteth and he that watereth are one," and one in Christ. However diversified the gift, the labor, the characters, and service of each; and though each will receive his own reward according to his own labor; yet in the end he that soweth and he that reapeth shall rejoice together. By the grace of God they are one in the service, and when the whole shall result in the glory of God they shall share in the joy.

" There are diversities of gifts, but the same spirit. Differences of administrations, but the same Lord. Diversities of operations; but it is the same God which worketh all in all " (1 Cor. 12)

37 " And thou shalt make the seven lamps thereof."

Seven lamps, the perfection of testimony to divine truth. Six in the side branches, and one in the center shaft, making the seven. For all testimony is incomplete apart from Christ. He gives it its perfection. That ministry alone is complete according to God which has Christ for its central subject.

37 " And they shall light the lamps thereof, that they may give light over against it."

Where God has given the gifts it is that they may be exercised. " No man lighteth a candle and putteth it under a bushel, but on a candlestick."

" That they may give light over against it." The design of testimony in the power of the Spirit, is the manifestation of the glory of God in the person of the Lord Jesus. The whole circle of truth is to be connected with him, that it may not merely be truth, but " as the truth is in Jesus. '

How beautifully the Lord Jesus has taught this in speaking of the Comforter, through whom it is that this ministry is exercised! " He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you" (John 16).

Then again, the candlestick was placed in the tent of the congregation over against the table (Ex. 40: 24). So that ministry in the power of the Spirit is designed to throw its light on the solemn and sacred scenes of the sacrifice and atonement of Jesus, and in its light the sweet memorials of his redeeming love are to be set forth and realized.

Indeed all that was done in the holy place was by the aid of its bright shining. Nature's light was excluded by the coverings and hangings of the door. Within the holiest of all the Shekinah shed its luster; but in the first tabernacle the bright shining of this candlestick gave its light.

In Ex. 27: 20, we read: " and thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always."

How this oil is to be obtained spiritually we learn from the example of the early disciples recorded in Acts 4: 23-31: " They lifted up their voice to God with one accord, and said... And now, Lord... grant unto thy servants that with all boldness they may speak thy word... And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness."

So Paul: " Brethren, pray for us "-" and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel... that therein I may speak boldly, as I ought to speak" (Eph. 6). "Through your prayer, and the supply of the Spirit of Jesus Christ " (Phil. 1: 19).

38 "And the tongs thereof, and the snuff dishes thereof, shall be of pure gold."

This ministry is to be kept in order, not by human authority, or on human principles, but on those which are of God, and according to God. Not by ecclesiastical courts of human organization, nor by the mere voice and will of the people (2 Tim. iv, 3); but, when needed, by godly counsel and admonition, exercised in spiritual wisdom and grace. See the example of Paul.

39 "Of a talent of pure gold shall he make it, with all these vessels."

A talent of gold is computed to be about 114 lbs. in weight, and about £5475 in value.

Ministry according to God, in the exercise of the gifts of his Spirit, and in connection with Christ, is a weighty and valuable thing.

That which gave the candlestick its weight and value was the pure gold of which it was composed: if made of any other material it would have been less so.

The highest order of natural ability however cultivated is but as inferior metal. It is the grace of God, and the gifts of Christ, exercised in the power of the Holy Ghost, which gives to ministry its true dignity, and real value.

The expression, " liberty of ministry," has been much misunderstood. Every saved sinner is at liberty " to tell to sinners round, what a dear Savior he has found." But this is not " ministry," in the sense we have been considering it. The Holy Ghost uses a distinct word (Keerusso) for preaching, when it is in the exercise of the gift of the evangelist. And it had been well for the English reader if our translators had been more careful than they have been in faithfully distinguishing it. This word signifies to proclaim as an herald, with official authority.

Every believer who has had experience in the things of God is called on to look not on his own things only, but also on the things of others. And brotherly care exercised in brotherly love is our duty and our privilege. But this is not all that is expressed in the pastoral gift and office.

Every one who is taught in the word may seek to communicate what he knows to his fellow believers, though he may not have the gift of a teacher.

" But whoso boasteth of a false gift is as clouds and wind without rain" (Prov. xxv, 14). And oh what confusion, disquietude, and loss of blessing must ever result when the flesh asserts its right to do what it will, and to speak as it likes! May God ever preserve his few weak, simple, gathered ones from this! Felt weakness, confessed nothingness, leaves an open door for the Lord to come in; pretense of being something when we are nothing, shuts him out.

40 " And look that thou make them after their pattern, which was shewed thee in the mount."

Oh that we were wise, that we understood this! Oh that the church of God had never departed from God's pattern! But it is not too late; even now individual servants of Christ may return to God's order, and individual souls may refuse to recognize the innovations and perversions of man, and liberty, and joy, and blessing, and soul progress, will, by God's grace, be the inevitable results. May God in his infinite mercy grant it for Christ's sake.-T. N. 'The subject for January will be, "The Curtains of the Tabernacle."]

Outlines of Lectures on the Tabernacle of Witness: The Bars of the Tabernacle

EXO 26:26-30

"And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. And the middle bar in the midst of the boards shall reach from end to end. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold. And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount."

The Bars

Ver. 26. And thou shalt make bars of shittim wood. We have already considered the boards of the tabernacle, fitly framed together, and firmly fixed in the sockets of silver, as typical of believers standing in redemption, and associated together in Church fellowship. We have now to consider the bars of shittim wood, overlaid with gold-God's provision for compacting together and securing the whole.

The fourth chapter of the Epistle to the Ephesians will furnish us with a solution of the spiritual import of these bars.

The Epistle to the Hebrews is largely occupied with priesthood and sacrifice, and there we find the corresponding types richly unfolded.

The Epistle to the Ephesians preeminently treats (Incomplete Article...) of the Church, and it is there we especially find the interpretation of the things connected with the tabernacle.

In the first six verses of Eph. 4, the seven-fold, or perfect provision for the unity of the Church is mentioned; one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all.

Then, from verses 7 to 11, the five gifts given from a once humbled, but now ascended and glorified Savior, are noticed-apostles, prophets, evangelists, pastors, and teachers.

Then the object for which they are given is stated from verses 12 to 16: "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the Head, even Christ, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."

These five bars of the tabernacle answer most strikingly to these five gifts. From a risen Christ, and their object and end is the same, the "perfecting," "edifying," and "compacting!? of the whole together.

The Material

"Bars of Shittim Wood."

They were to be of shittim. wood, reminding us that those. who have received gifts for service to the Lord and to his saints, are men of like passions with others. They have this treasure in earthen vessels, that the excellency of the power may be of God, and not of them. Not sufficient of themselves to think anything as of themselves; they can of their own selves do nothing.

The Arrangement of the Bars

Verses 26-28. Five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. And the middle bar in the midst of the boards shall reach from end to end. There are five bars for each side of the tabernacle, and there are four sides, one north, one south, and two sides westward.

God's arrangements and provisions for ministry are simple, perfect, and uniform, and adapted to the need of the Church of God throughout the whole world.

The gifts of the Spirit are for the edifying of the whole body; and wherever believers are gathered in. the name of the Lord Jesus, there these gifts have their place and service.

All believers everywhere have need of all the gifts of the Spirit for their compacting and edifying; and according to God's arrangements, whatever gifts there may be, are available for all.

The apportioning a certain number of souls for one man's care, or one man to a certain number, is entirely contrary to God's order. The gifts are for the body, and God sets them in the Church for the benefit of all.

The leading of the Spirit, or the providence of God, may indeed place some in certain localities; but all believers have a title to their service, and they are debtors according to their ability and opportunity to all. Every human arrangement which interferes with this is a thwarting of God's gracious, benevolent plan.

There are two bars lying side by side near the bottom of the boards of the tabernacle (not one above the other), one in the center, and two side by side near the top; thus, the two under bars may be taken to represent the gifts of the apostles and prophets. These, as to doctrine and practice, according to the ability given them of God, have laid the foundation. And the Church is said to be built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.

This they did by their labors, example, and teaching in their lifetime, and in the inspired Scriptures of the New Testament which they have left; the Church has still the benefit of their gifts.

The foundations have been laid; the word of God filled up and perfected. Since then there have been. no new revelations of doctrine, and no new directions for practice, the doctrines, precepts, and principles of Scripture being fully adequate to meet all emergencies. Therein the man of God is throughly furnished unto all good works. Hence, apostles and: prophets, in the strict sense of the words, are no longer to be found among living men; but we have them, as we have said, in the inspired word, for every necessary purpose.

The middle bar in the center of the boards was entire, extending the whole length of the tabernacle from end to end; whereas, the other bars met in the middle, extending only half 'way each.

The middle bar is beautifully suggestive of the wide extended sphere of the labors of the evangelist; whose commission is: "Go ye into all the world, and preach the Gospel to every creature," and in whose experience the 'prompting of the Spirit is ever "to the regions beyond".

The two bars near the top represent the ministry of the pastors and teachers; the pastor watching over the souls of the converted, feeding the flock of God. And the teacher leading them onward and upward into further and higher acquaintance with the truth of God, and of the love, person, and ways of Jesus. Thus,

Pastor and Teacher.

Evangelists

Apostles and Prophets.

The Overlaying of the Boards With Gold

Ver. 29. And thou shalt overlay the boards with gold. It is remarkable that the direction for overlaying the boards does not occur in the portion which treats of the boards themselves (verses 15 to 25). but here in connection with the bars; and, doubtless; there is significance in this. The boards were of shittim wood, for they represent believers, in themselves the partakers of human nature, in its weakness and frailty. But the boards are overlaid with gold; signifying that, as one with Jesus, believers are also partakers of the Divine nature. (2 Peter 1:4)

As associated together in the confession of the name of Christ, they are not regarded as they are in themselves, but as seen or God in Christ Jesus—the sons and daughters of the Lord God Almighty.

As we are by the grace of God-as seen by God in the Son of His love-such we ought to be practically and experimentally at all times, but especially when gathered in the name of Jesus, under the searching eye of him with whom we have to do, that, as builded together for an habitation of God through the Spirit, there may be nothing to grieve or quench that Holy Spirit of our God, or to hinder the full flow of blessing from our God and Father.

Oh for grace ever to remember this! As the shittim wood in the tabernacle was nowhere to be seen, so the flesh, or that which is merely natural, should never be manifest in the assembly of God's saints. But putting off the old man, and putting on the new, as the elect of God holy and beloved, the Divine nature should appear, and Divine charity be ever in full exercise.

Thus it would come to pass that the distinctions and graduations which exist in the arrangements of Divine providence, and which cannot be overlooked with impunity in the outward walks of life, would disappear when believers were assembled together in the Church; and each and all, as children of God, members of Christ, dwelt in by the Spirit, partakers of the same Divine and eternal life, loved and loving with the same Divine charity, they would hold the faith of our Lord Jesus Christ, the Lord of glory, without respect of persons. (James 2:1)

But more than this: "Holiness becomes God's house." The infirmities of the flesh may be confessed in the closet, but ought never to mar the worship of the assembled saints: Collective failure may be acknowledged in the prayer meeting, but when met in the Church, as, for example, around the table of the Lord, we should meet and worship as the sons of God, "a chosen generation, a royal priesthood, an holy nation, a peculiar People, showing forth the praises of him who hath called us out of darkness into his marvelous light." (1 Peter 2:9)

Yet, while the gold glittered on the surface of the boards, the shittim wood, still existed within. So it becomes us ever to remember that, notwithstanding all that Divine grace has made us; in ourselves we are nothing at all. "The true circumcision, worshipping God in the Spirit, rejoicing in Christ Jesus, but having no confidence of the flesh." This, however; is no excuse for sin or failure, for the grace of Christ is sufficient for us, and his strength is made perfect in weakness.

But why is this direction to overlay the boards with gold reserved for insertion here, in the midst of the instructions respecting the bars? Does it not intimate a connection between the exercising of the gifts given, and the fuller participation and manifestation of the Divine nature? Thus holding the Head, all the Body, by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God.

And while God, "according to his Divine power, has given unto us all things that pertain unto life and godliness, whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine nature,"-is it not through the exercise of the gifts of the Spirit, in the ministry of the Word, that very especially, both individually and collectively, these great and precious promises are realized, and that this growth in grace is experienced? (2 Peter 1:3-4)

The Golden Rings.

Ver. 29. And make their rings of gold for places for the bars. There is a divinely given and provided place for ministry, in the exercise of the gifts of the Spirit, in the Church of God.

"Rings of gold for places for the bars;" how significant! Yes, there is a place provided and appointed of God for each of the several kinds of ministry. A place for the apostles and prophets, which none else can occupy: a place of authority and power. A place for the evangelist, and a work of vast importance and responsibility; having to do with souls and with eternity. A place for the pastor and the teacher, in watching over, and leading on, the souls of the redeemed, with which the saints well-being, and the honor of the Lord Jesus, is intimately connected.

The Overlaying of the Bars

'"And thou shalt overlay the bars with gold. "As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ."

Real ministry is the exercise of a gift received from God through Jesus Christ, in the power of the Holy Ghost, according to the ability which God giveth, and for God's glory is not mere natural ability, however highly cultivated, or however fully recognized by human authority. It is something far more precious, more glorious, more important than this.

How vividly the Apostle Paul realized the truth so beautifully set forth by these bars of shittim wood, overlaid with gold!

"I magnify mine office," he exclaims; "not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God." "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."

To sum up-these various figures of ministry which we have already considered. In the cherubim on the mercy-seat, in the holiest of all, we have set forth ministry in its heavenly origin and source.In the golden candlestick in the holy place, over against the table, and by the altar of incense, we have ministry in the assembly, and in connection with communion and worship. And in these bars of the tabernacle, uniting the boards together, we see ministry for the building up and compacting of the Church of God.

The Charge

Ver. 30. And thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount. All important, and ever important words! Whether as to Church gathering and constitution, or whether as to ministry in the Church, God's pattern, and that alone, is to be followed—a pattern not earthly and human, but heavenly and Divine.

Is there not pride, presumption, and sin, in pretending to improve on God's order of things in any particular? or in setting aside that order to make way for man's?

How thankful should we be to God, that he has condescended so minutely to arrange and order everything for us in his word!—in type in the Old Testament, in example in the Gospels and the Acts, and in express directions in the inspired epistles of the apostles!

May we be prayerfully diligent to ascertain God's order by means of every portion of his word, and hearty and earnest in seeking to carry it out, in our humble measure, according to the grace given to us: esteeming all his commandments concerning all things to be right, and hating every false way, fully persuaded that God's plans are the best plans, and that in keeping his commandments there is great reward. T. N.

[The Vail, and Hanging for the Door (D.V.), in the number for June.]

Outlines of Lectures on the Tabernacle of Witness: The Court of the Tabernacle and Gate of the Court

EXO 27:9-19)"AND thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: and the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver. And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten. And the breadth of the court on the east side eastward shall be fifty cubits. The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three. And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three. And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four. All the pillars round about the court shall be filleted with silver: their books shall be of silver, and their sockets of brass. The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass. All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass."

The Court.

And thou shalt make the court of the tabernacle. Ver. 9.] " Whatsoever things were written aforetime were written for our learning;" and the things which happened unto Israel " happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."

(1 Cor. 10: 11.) Thus the children of Israel, redeemed out of Egypt, are the types of the redeemed people of God.

In the scriptures we have Israel presented to us, in their history, And in the Divine arrangements respecting them, in various degrees of nearness to God.

First, we see them in Egypt, groaning under the bondage of Pharaoh. This is typical of the experience of the soul under the first convictions of the Spirit, feeling the evil of sin, its bitter bondage, and heavy guilt," laboring and heavy laden." From which deliverance is only obtained by taking shelter under the blood of the Lamb-" Christ our passover. sacrificed for us."

Secondly, we see them in the wilderness, having crossed the Red Sea, wherein all the power of the oppressor has been overwhelmed. Typical of the soul realizing the triumph of the Cross. Principalities and powers spoiled and 'made a show of, and death, and him that had the power of it, destroyed. And the believer no longer at home in the world, but become a pilgrim and stranger here.

Thirdly, we see them in the camp, occupying therein the various positions assigned them by God. Typical of believers in their different callings, ordinary occupations, and their social relationships. Outside the camp the sin-offering was consumed. Outside the camp the lepers and the defiled were obliged to—remain. Within the camp the people of God were required to be a holy people to the Lord their God, who walked up and down in their midst-to be holy in all manner of conversation, and in all the callings and relationships of life.

Fourthly, we see them assembled in the court of the tabernacle. Here the people of God, are represented in their religious character. This is the especial subject of our present consideration.

Fifthly, the priests are seen entering daily through the door of the tent into the first tabernacle, or holy place, accomplishing the service of God. Typical of believers in their priestly character and Church association, engaged in the worship and service of God.

Sixthly, the High Priest is seen entering through the vail into the holy of holies. Typical of Jesus, the High Priest of our profession, entered for us into heaven itself; and of the believer in him having boldness to enter through the rent vail into the holiest of all. (Heb. 10:19-22.)

Seventhly, we see Israel in the land, having crossed the Jordan. Typical of believers as in spirit raised up together and made to sit together with Jesus in the heavenly places. (Eph. 2:6.)

1. Egypt; 2. the wilderness; 3. the camp; 4. the court; 5. the holy place; 6. the most holy; 7. the land. Divided by-1. the blood of the Paschal Lamb; 2. the Red Sea; 3. the sin-offering; 4. the hanging of the court; 5. the door of the tent; 6. the vail; 7. the Jordan.

This is the scriptural " pilgrim's progress," written not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.

But to return to the court of the tabernacle: the children of Israel seen in this court represent the people of God in their religious character. 'Not as associated in Church fellowship; this is typified by the boards of the tabernacle, but in their general religious aspect. Not only seeking to maintain and to exhibit holiness in the assemblies of God's saints and in Church relationship, but also in the wider sphere of ordinary and every day life.

These curtains of fine twined linen formed a court around the tabernacle, and kept it separate. As the table of shewbread has a border, so the tabernacle of God has a court-a court with hangings of fine twined linen all around, marking separation to God in righteousness and true holiness, maintained by God's saints, not only when met in Church fellowship, but also in their general intercourse, and in the ordinary walks of life. Such is God's plan. As a table without a border is not according to God's pattern, so a tabernacle without a court is contrary to God's order. There must be consistency without, as well as holiness and fellowship within-separation from the world in daily life, as well as in Church fellowship, and in the devotional exercises of the 'assembly.

The court contained the altar of burnt offering and the laver, and had the tabernacle, or dwelling-place of God in its midst. And the Israelites collected there represent believers, realizing atonement and acceptance through the sacrifice of Jesus, sanctification in Christ, and walking and acting in the presence of God.

The Hangings of the Court.

Ver. 9. For the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side.]

",The fine linen is the righteousness of saints." (Rev. 19:8.)

"I counsel thee to buy of me white raiment, that thou mayest be clothed," says Christ. (Rev. 3:18.)

"Put ye on the Lord Jesus Christ," is the exhortation of the apostle. (Rom. 13:14.)

The court of the tabernacle; surrounded by these hangings of fine twined linen, represents believers in their ordinary Christian character and intercourse, walking in the presence of God in holiness and righteousness before him, keeping their garments undefiled by sin, putting on and living out Christ, and exhibiting him before men.

The Pillars and Sockets.

Ver. 10. And the twenty pillars thereof, and their twenty sockets (shall be) of brass. Or, as expressed in chapter 38: 10, Their pillars were twenty, and their brazen sockets twenty.] The pillars themselves' were probably of shittim wood, fixed in sockets of brass, representing individual believers in their religious character, and their firm standing.

There were twenty pillars on the north and south, corresponding with the twenty boards of the tabernacle on those sides. The boards representing believers associated in Church fellowship, and the pillars of the court, believers in their wider and‘ ordinary Christian walk.

Each pillar stood firmly fixed in a socket of brass, as expressing the firm and decided stand which is requisite in living out the Christian character.

As united in Church fellowship, in the sight of God, we stand in redemption, like the boards of the. tabernacle on the sockets of silver. But as walking before God, and living before men, in our daily course, we need a holy decision of character, standing, strong in the Lord, and in the power of his might, as the pillars of the court' in their sockets of brass. "Having done all, stand," says the apostle. "Stand therefore." (Eph. 6),

If the Church of the living God is to be the pillar and ground of the truth, individual believers in their Christian character and ordinary conduct should seek to maintain the truth, by walking in it with firmness and decision, like James, Cephas, and John, who, seemed to be pillars in their day, and especially like the Apostle Paul.

The Hooks and Fillets.

Ver. 10. The hooks of the pillars and their fillets shall be of silver.] The hooks Were to receive the fillets, and the fillets, as the Hebrew word for fillet implies, were connecting rods. These silver rods connected the pillars together, and formed the rods on which the linen curtains hung.

The hooks and connecting rods were to be of silver, and silver is typical of' redemption; for the atonement money was in silver. (Ex. 30). And silver is also typical of communion; for it was the ordinary medium of circulation. And the hooks fixed in the pillars were always in readiness to receive the connecting rods.

Thus these pillars, standing in the brazen sockets, with their looks and connecting rods of silver, sustaining the curtains of fine twined linen, and forming together the court of the tabernacle, most strikingly and beautifully represent the people of God in their ordinary religious character, established and settled, walking in righteousness and holiness, always prepared' for, and constantly maintaining communion together, on the ground of their common redemption by the blood of the Lamb, in their intercourse' one with another, and in the presence of God.

And it is a sweet and happy thought, affording some consolation in the present state of things, that even now, in the outwardly divided condition of the Church of God, when Church fellowship with the majority 'of Christians may be sought in vain, we may still maintain communion and love in our intercourse one with another on the ground of our common redemption, by the same precious blood, and of our agreement together in the same fundamental truths of salvation.

The Length of the Court.

Ver. 11. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver.] One hundred cubits north and south. "Awake, O north wind, and come, thou south," is the language of the Bride in Sol. Sol. 4:16. Whether the chill north wind of adversity blows, or the genial south wind of prosperity breathes, there should be the same firm standing and decided walk, the same maintenance of righteousness and holiness, the same manifestation of Christ, and the same readiness for fellowship with all saints, on the ground of our common Christianity.

The Breadth of the Court.

Ver. 12. And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.

13. And the breadth of the court on the east side eastward shall be fifty cubits.

14. The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.

15. And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.

In length-namely, one hundred cubits-the court of the tabernacle was one-half the length of the outer court of Ezekiel's temple, which is two hundred cubits; and in breadth-namely, fifty cubits-half the breadth of the inner court of the temple, which is one hundred cubits.

The Gate of the Court.

Ver. 16. And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.]

The hanging for the door of the tent, and the vail, were both ten cubits by ten-one hundred cubits square; and the gate of the court twenty cubits by five-one hundred cubits square also; each representing Christ in different aspects:-The gate of the court being typical of Christ, by the faith of whom alone any really become Christians, and have a title to be regarded as such, and power in the Spirit for true fellowship in the Gospel. The door of the tent representing Christ, through whom alone there is access into the Church of God. And the vail representing him as the way by whom only there is access by faith into the holiest of all.

The Pillars of the Gate.

Ver. 16. Their pillars shall be four, and their sockets four.] By these four pillars, corresponding with the four pillars which sustain the vail, are represented, I believe, the four divinely-inspired historians of the life of Jesus.

There are sonic differences, however, which are significant. The pillars of the vail have their hooks of gold, and their sockets of silver; while the pillars of the gate have their hooks of silver; and their sockets of brass. The hooks of gold being significant of a divinely-given ability for laying hold on and exhibiting the perfection of Immanuel, as the way of access by faith into the holiest and the sockets of silver significant of their standing in redemption. The hooks of silver, and the silver connecting rods of the pillars of the gate, expressive of a capacity for communicating the truth of Christ; and the sockets of brass, of decision and steadfastness.

It is interesting to trace in the four inspired histories of the " Word made flesh," the various beauties and perfections of Immanuel, as signified by the blue, purple, scarlet, and fine twined linen, composing the gate of the court.

In John's account, the blue, or heavenly perfection and glory of the Lord Jesus, is manifest.

In Mark, the purple, or the combination of heavenly perfectness with the earthly glory. And hence it is worthy of notice, that, in Mark 15:17, the robe in. which, in mockery, Jesus was arrayed, is by the leading of the Spirit said to be of purple.

In Matthew, the earthly dignities of the Son of David, as typified by the scarlet, appear: and Matthew says, they "put on him a scarlet robe" (27: 28).

Whereas in Luke, the white, or pure and spotless, yet exquisitely-beautiful, humanity of the Son of Man, is prominent, as typified by the fine twined linen. And Luke says, they " arrayed him in a gorgeous robe."

Gorgeous, "Lampros," meaning also shining, resplendent, dazzling, white. Compare Acts x.-30, Rev. 15:6;19: 8, in the Greek.

Summary.

Ver. 17. All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass.

18. The length of the court shall be an hundred cubits, and the breadth fifty every where, and the eight five cubits of fine twined linen, and their sockets of brass.

19. All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.

All the pillars of the court were connected together by the silver rods, and all were furnished with hooks for attaching them: teaching us that all believers should maintain fellowship together in redemption-truth and brotherly love, and all be prepared for it as occasion presents.

All the pillars stood on sockets of brass; and all believers have need of enduring strength in Jesus, to maintain, in such a world as this, their religious character and standing.

All the vessels of the tabernacle for all the service of it, and even the pins of the tabernacle and court, were to be of brass; for the same enduring strength is needed for all manner of service, down to the minutest particulars, in work connected with the name of Jesus and the presence of God.

In Ex. 38:17, we also read, "The overlaying of their chapiters was of silver; and all the pillars of the court were filleted with silver:" showing that the chapiters, or heads of the pillars, and the fillets, or connecting rods, are distinct; though both were of silver, and all formed out of the redemption money.

Ex. 38:28: "And of the thousand seven hundred and seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them."

The redemption which. is in Christ Jesus is not only the foundation of the Christian's faith, as shown by the silver sockets of the tabernacle: it is also the ground of Christian love and communion, as signified by the silver hooks and connecting rods. And it is also the crown and joy of the Christian's hope, as signified by the silver chapiters, or crowns of the pillars. His faith, his love, and his hope, having each its ground and center in Jesus, and in his atoning work. T. N.

[The Golden Altar in the Number for September.]

Outlines of Lectures on the Tabernacle of Witness: The Vail and Hanging for the Door

"And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: and thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver. And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy. And thou shalt put the mercy seat upon the ark of the testimony in the most holy place. And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them."

The Vail.

Ver. 31. And thou shalt make a rail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made.] The spiritual signification of the vail is given us by the- apostle in the following words: " Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new, and living way, which he hath consecrated for us, through THE VAIL, that is to say, his flesh; and having a high priest over the house of God; let us draw near." (Heb. 10:19-22.)

This vail represents the flesh of Jesus, and in connection with his atoning sacrifice, it shows him as the way of entrance by faith into the holiest of all.

Before the death of Jesus, " The priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." (Heb. 9:6-8.)

But when Jesus expired on the cross at Calvary, " The vail of the temple was rent in twain, from the top to the bottom." (Matt. 27:51.)

God by this act distinctly intimating that the way of access was clear-the glory could shine out, and the believer in Jesus could enter in. God could be just while he justified-and manifest himself as glorious in holiness, while the pardoned sinner was accepted and brought nigh by the blood of Jesus.

In this beautiful vail we thus behold set forth typically, Jesus-God manifest in flesh; who by his atoning sacrifice becomes himself the way of near approach to God in the very holiest. Precious Jesus! Precious privilege! How little apprehended or estimated in proportion to its value!

The Construction of the Vail.

" Of blue," &e.] We may trace in these colors and fine linen with cherubim the various excellences combined in the person of Christ. The blue, his perfection as -than, and the heavenly beauty of his character, " the Son of Man which is in heaven.”

"And purple!! The combination of the heavenly and earthly -dignities in him who was at once Son -of David and Son of God.

"And scarlet." He was born Ring of the Jews, and; though rejected of his own, he yet shall reign.

"And fine twined linen." He was "that holy thing" born of the virgin in his incarnation, and "holy, harmless, undefiled, and separate from sinners" in his Whole life and conversation here.

" Of cunning work." What beauteous blendings, what exquisite harmonies may be discovered in the character of Jesus! How each grace tempers the Others, and enhances the glory of the whole "With cherubim shall it be made." The cherubim, as we have before said, represent the various characters of service to God, in the accomplishment of the Divine will.

In the garden of Eden it was angelic ministry.-As shown by the cherubim on the mercy seat, the gifts of the Spirit for ministry at their heavenly source.- In the vision of Ezekiel, prophetic ministry and its characteristics.-And in the four living creatures around the throne of God, and of the Lamb, the ministry of the redeemed in glory.

Here, on the Vail, the cherubim represent the various kinds of service to God, which were seen in perfection in Jesus, who came down from heaven to do the will of the Father, and in whom the apostle and prophet, the evangelist, the pastor, and the teacher were combined and manifested in all their excellency.

The Pillars of the Vail.

Ver. 32. And thou shalt hang it upon four pillars of shittim wood, overlaid with gold: their hooks shall be of gold, upon four sockets of silver.] This beautiful and significant vail, representing the incarnate Savior, Immanuel, God with us, was to be suspended on four pillars of shittim wood, overlaid with gold. And can we be at a loss to ascertain the fact which answers to this foreshadowing? Did not God employ four individuals, men of like passions with ourselves, but Divinely qualified by the inspiration of the Holy Ghost, to hold up to view the great mystery of godliness,-God manifest in the flesh?

In the four inspired records of the life and death of Jesus, the whole truth of his person is exhibited as the Incarnate One. Whereas the five gifts given from an ascended Savior go a step beyond, and in addition present him in his risen glory at God's right hand.

Their hooks, were to be of gold.

Their capacity to take hold of, to select, and to arrange, the various incidents in the life and death of the Man of sorrows, his words and teachings, so as to bring out the truth of his Person in all its fullness, was of God.

So that those apparent discrepancies between the narratives of the four inspired historians, which so puzzle the natural mind, and so- often render futile the attempt to form a harmony of the four Gospels, these seeming are, in fact, the marks and proofs of the handiwork of a Divine Editor.

Under his all-wise guidance and control, Matthew selects and arranges those materials which present the Lord Jesus especially as the Son of David and of Abraham, in connection with the kingdom, and with the promises made of God unto the fathers.

This corresponds with the scarlet.

Mark presents him especially as the Son of God and Son of Man, in his untiring service. The purple.

Luke, as the social Son of Man, and in connection with mankind at large. The fine twined linen.

And John, as the Divine and heavenly Stranger, in all the perfection of his character and ways.

Answering to the blue.

The full-length portrait-the perfection of the truth of the person, of our precious Immanuel, is the result of the whole, combined.

These pillars stood on four sockets of silver.

For while the four inspired historians were employed and capacitated of- God to exhibit the truth of the person of Jesus, they themselves reposed on his redeeming work, and on his precious and atoning blood.

The Position of the Vail.

Ver. 33. And thou shalt hang up the vail under the taches, that thou, mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.]

These taches connected together the two larger curtains, composed of five smaller ones each, thus forming one Tabernacle. (Chapter 26:3-6.)

The vail was to be hung immediately beneath these taches, dividing the tabernacle into two parts: twenty cubits for the holy place, and ten cubits for the most holy.

Into the first tabernacle, or the holy place, the priests went continually, accomplishing the service of God. Setting forth the ordinary privilege of believers in their priestly service and worship.

But into the second, or most holy place, the high priest alone entered once every year. For while the first tabernacle was yet standing, the Holy Ghost 'signified that the way into the holiest was not made manifest.

The vail divided unto Israel between the holy and most holy place. But the true light now shineth; the vail has been rent; the glory of God's grace has shone out; and the believer has boldness to enter in through faith in the blood of Jesus. (Heb. 10:19-23.) The vail now no longer divides between the holy and the most holy place; but he whom the rent vail typifies rather unites. He is himself the way of access by faith into the very presence of God. Our true place of worship and communion is in the holiest of all. How far is this realized by the majority of Christians?

The heart must be sprinkled from an evil conscience, in order to the enjoyment of this privilege in reality. The body must be washed in pure water; that is, the believer must apprehend his interest in the death, burial, and resurrection of Jesus, which this washing or baptism in water signifies, or access into the holiest is not enjoyed. It is a practical, personal, experimental thing.

Unbelief cannot enter there. Neither can the. believer and unbeliever worship together within the vail. The presence of sin, in the license and love of it, in the holiest of all, is as impossible as the existence of darkness. in the brilliance of the noon-day sunshine.

A firm standing in grace, and separation from evil personally and corporately, are indispensable to entrance, abiding, and worshipping in the holiest of all.

The Arrangement of the Vessels of the Sanctuary.

Ver. 33. That thou mayest bring in thither within the vail the ark of the testimony....

34. And thou shalt put the mercy seat upon*the ark of the testimony in the most holy place.

35. And. thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou. shalt put the table on, the north side." "

The ark and the mercy seat were to be placed within the vail in the holiest of all. Thither Jesus our forerunner has for us entered: and there it is, from off the mercy seat, that God delights to hold communion with his people.

The table and the candlestick had each their up-pointed position in the holy place without the vail; for they typify communion and testimony in the Church on earth assembled.

The table has its place on the north side, or side of judgment; for it is in connection with the table of the Lord that discipline is to be maintained.

The candlestick was to be set over against the table.. For the ministry of the truth of Christ is designed to throw its light on the communion of saints. And it was to be on the south side; for it is to be a testimony of grace.

Neither is communion to set aside ministry, nor ministry to supersede communion; but each is to occupy its proper place, the place assigned to it by God in his word.

The altar of incense, afterward described, had also its place before the vail and mercy seat; for worship conies in beautifully and blessedly in combination with communion and testimony.

The Hanging for the Door, or the Door of the Tent.

Ver. 36. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.] This hanging for the door of the tent is precisely similar to the vail, with this exception, that there are no cherubim on it.

It presents to us Christ, the incarnate Son of God. The blue intimating his heavenly perfectness-the scarlet his earthly dignity and glory-the fine twined linen his pure humanity-and the needlework his exquisitely beautiful character, in which every grace and virtue were combined and blended.

The vail represented him as the way into the holiest-the hangings for the door as the way into the assembly.

It is Jesus, through whom alone, by faith in his person and work, in the confession of his name, and in subjection to his Lordship, there is admission into the assembly of God-the assembly which is the witness for Jesus in the earth, and the dwelling-place of God through the Spirit.

Christ is the door into the assembly of saints. How important is this truth It is not a ceremony, a creed, a set of opinions, or an agreement in a certain course, that is the door of entrance; it is Christ, and Christ alone-the Christ of the Scriptures and the Christ of God: "He that is holy, he that is true, lie that hath the key of David, he that openeth 'and no man shutteth, and shutteth arid no man openeth."

The Pillars of The' Door.

Ver. 37., And thou shalt 'make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them..

And chap. 36: 38, And the five pillars of it with their hooks: and he overlaid their chapiters and their fillets, (or suspending rods) with gold: but their five sockets were of brass.] 'As the four pillars of the vail represent the four-fold provision made' by God in the divinely inspired histories of the life and death of the Lord Jesus, so the five pillars by which the hanging 'for the door is suspended, represent to us those gifts of the Spirit from a risen and ascended Christ, by which he is made known 'as the way, the truth 'and the life the gifts of the apostle and prophet, the evangelist, the, pastor and the teacher, corresponding with the five bars of the tabernacle, and with the cherubim on the mercy seat, and in the vail.,

But while there are correspondences, there are also distinctions. The cherubim on the mercy seat signifying these gifts in their Divine and heavenly source. The cherubim on the vail, these gifts as possessed in all their fullness by the Lord Jesus When on earth. The five pillars of the door of the tent, the gifts as connected in their exercise with admission into the assembly. And the five bars of the tabernacle, the same gifts employed for the edification and compacting of the Church together.

This suggests the reason why there are no cherubim on the hanging for the door; as in the vail,-the truth of the cherubim being signified in. another form by the five pillars which sustain it.

The Materials of the Pillars.

The pillars are of shittim wood, as pointing to the human agency employed. But they are overlaid with gold, for it is by the grace of God that this ministry is fulfilled.

Their hooks are of gold, for those employed are divinely capacitated to lay hold on and-to exhibit the truth of Christ, so as to lead the soul into fellowship with those gathered in his name.

Their chapiters also, and their fillets or suspending rods, are of gold, significant of the Divine glory which crowns, and the Divine grace which accompanies this service.

But their five sockets are of brass; for decision, strength, and firm standing are requisite in this presentation of Jesus. T. N.

[The Altar of Burnt Offering in the number for July.]

Outlines of Lectures on the Tabernacle of Witness: The Brazen Altar

"AND thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits. And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. And thou shalt make his pans to receive his ashes, and his shovels, and his basins, and his flesh hooks, and his fire pans: all the vessels thereof thou shalt make of brass. And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brazen rings in the four corners thereof. And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar. And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass. And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. Hollow with boards shalt thou make it: as it was showed thee in the mount, so shall they make it."

And thou shalt make an altar. (Or, more literally, the altar. Compare chap. 38: 1.) And he made the altar of burnt offering.] The sin-offering was burnt, or consumed, without the camp: the burnt, or ascending offering, was converted into a sweet savor on the altar of burnt offering, by the fire which came originally from God, and which was kept always burning in it.

In the one case we see Jesus, who knew no sin, made sin for us, and putting sin away by the sacrifice of himself.

In the other, Jesus, the spotless victim, offering up himself as a sweet savor unto God, and his acceptance manifested by his resurrection from the dead, and ascension to the right hand of the Father.

Outside the camp it is wrath consuming, and forever setting aside the sins which Jesus bore.

At the brazen altar it is justice and holiness feeding with complacency on the excellency of the victim.

At the golden altar it is holiness delighting itself with the preciousness of him who lived and died for, us. The altar of burnt offering, cleansed, anointed, sanctified-an altar most holy, on which the fire was always burning, and the sacrifice always consuming, was the place of communion between God and his people, and between the people and their God. (See Ex. 29:36-46.)

It sets forth Christ, through whom we draw nigh to God, and through whom God draws nigh to us, on the ground of his atoning work, and of his accepted sacrifice; a sweet savor of rest, on which every perfection of the Godhead reposes with infinite satisfaction and delight.

The Material.

Thou shalt make the altar of shittim wood.] " Wherefore, when he cometh into the world, he saith... a body hast thou prepared me. (Heb. 10: 5.).

In Order That Jesus, Through His Atoning Sacrifice, Might Furnish a Meeting Place Between God' and the Soul, It Was Requisite That He Should Become Incarnate. This Truth Is Set Before Us in the Shittim Wood: THE DIMENSIONS OF THE ALTAR.

Five cubits long, and five cubits broad; the altar shall be- foursquare; and the height thereof shall be three cubits.] Twice the length and height of the ark of the covenant.

These dimensions were fixed by God himself, who also prepared a body for Christ, every way adapted and adequate for his work and sufferings, wherein he has laid the foundations for unbroken communion between God and his people.

The Horns of the Altar.

And thou shalt make the horns of it upon. the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass, ver. 2.] The horn in Scripture is the emblem of power.

"Bind the sacrifice with cords," says the psalmist, "even unto the horns of the altar." (Psa. 118:27.)

In the garden of Gethsemane we see this thought strikingly exemplified. There we see Jesus, the beloved Son of the Father, whose dwelling place eternally was the Father's bosom; that holy One, who knew no sin, and that blessed One, "God over all blessed forever," drawing back from, and deprecating the enduring of, God's wrath, the imputation of sin, and the infliction of the curse.

Yet the cords of love and of obedience bound him-love and obedience to the Father, love and compassion to us. So that, in the end, we see the willing victim passing through the three long hours of darkness, made sin for us, and nailed to the accursed tree.

This as to the victim; then as to the sinner or the worshipper.

In 1 Kings 1:50, we read,' "And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar."

And again, chap. 2: 28, "And Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar."

What strong consolation is provided for the poor sinner who flies for refuge, to lay hold on the hope set before him in the Gospel, founded on- the perfect and accepted sacrifice of the sinner's Savior and the sinner's friend!

And the believer, toe, finds here a refuge and a rest. And the shittim wood and the brass-emblems of the tender human sympathy, and the Divine Almighty power of the Savior of the lost, and the sustainer of the saved, give faith its firm holdfast.

The sinner and the saint find in Jesus, who is here set forth, one able to sympathize, and mighty to save.

By laying hold on the horns of the altar, 'faith identifies itself with the altar and the sacrifice. 'The sinner or the believer appropriating to their own necessities the provisions of God: drawing nigh to him in the way of his own selecting, and through the sacrifice of his own providing.

The wood and the brass—the sympathy ands-the power of 'him who is thus set forth, giving, faith its grasp of undying tenacity.

But what a solemn lesson is read out to us from these horns of the brazen altar! In Ex. 21:14 God says, " But if a man come presumptuously upon his neighbor to slay him with guile, thou shalt take him from mine altar, that he may die."

For the presumptuous sinner, and the hypocritical deceiver, the atonement of Jesus itself provides' no shelter, while he continues such.

It is of no avail for a person to, say, I am trusting in the blood of Jesus, while presumptuously continuing in sin, or hypocritically professing repentance. " Thon shalt take him from mine altar, that he may die," is the stern command of Divine inflexible justice. Solemn, solemn thought! How many, a soul has gone on for' years, clinging with vain hope to a mere profession of faith in-Jesus, lulled into a' false peace, with a spirit unsanctified and a soul Unsaved; to perish at last. Thus was it in type with Adonijah.

"And Solomon said, If he will skew' himself a worthy man, there shall not an hair of him fall to the earth; but if wickedness be found in him, he shall die." (1 Kings 1:52.) And so it turned out. " And King Solomon sent by the hand of Benaiah the son of Jehoiada, and he fell upon him that he died."

(1 Kings 2:25.)

More solemn still, when in this false hope and unfounded peace the soul passes into the unseen world, to be taken from that altar and plunged into eternal death. Falling asleep in the presumptuous—security of a mere profession, to awake in everlasting torments. " I will die here," says Joab, and he died there; but he fell by the hand of justice. (1 Kings 2:29-32.)

Still, while we thus speak because Scripture so teaches, Jesus is able and ready to save unto the uttermost all that come unto God by him. And as the horns were at the four corners of the altar, so there is a refuge provided in Jesus for those who come from every quarter. Here is provided a harbor of ert).ige and a shelter of rest "From every stormy wind that blows, From every swelling tide of woes."

And upon these horns of the altar the blood of the sacrifice was put-faith's warrant to lay hold.

There Is No Crown to This Altar, As on. the Golden, Altar of Incense, Because It Sets Forth Jesus on the Cross, and Not on the Throne, Dying, Rising, and Ascending, but Not yet As Glorified. °If Any Crown Were Suitable, It Must Be a Crown of Thorns THE OVERLAYING OF THE ALTAR.

And thou, shalt overlay it faith brass.] Brass is the emblem of enduring strength. In the case of Jesus that strength was Divine. The shittim wood expresses his human susceptibility 9f suffering, the brass his Divine power of endurance.

As God, he could not suffer; as man, he could and did; and as the God-man he could endure the sufferings adequate to the salvation of sinners.

The Vessels of the Altar.

And thou shalt make his pans to receive his ashes, and his shovels, and his basins, and his fleshhooks, and his fire pans: all the vessels thereof thou shalt maim of brass, ver. 3.] Everything connected with the atoning work of Jesus needed to be of enduring strength, and so it was. There was nothing imperfect; nothing that gave way' under the mighty stress of enormous suffering and woe.

The Brazen Grate.

And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brazen rings in the four corners thereof. And thou shalt put it under the compass of the altar beneath, that the net May be even to the midst of the altar, ver. 4, 5.] This brazen grate 'was fixed by the brazen rings in the center of the altar, half way; or one and a half cubits from the bottom; and thus on a level with the mercy seat. Sweet and significant fact This grate of brass formed the support for the fuel and the sacrifices, and sets forth, in the internal experience of Jesus in his sufferings, the strength of endurance within. It is thus expressed by the psalmist: "In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul." (Ps. 138: 3

The Staves.

And thou shalt make staves for the altar, staves of shittim wood, and overlay. them' with brass. And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.] The staves adapted the brazen altar to the wilderness condition of God's people, so that the altar accompanied them in all their journeyings.

Wherever the camp pitched, the altar rested; wherever the court was enclosed, the altar was placed within at the entrance; wherever the tent of the congregation was set up, the altar stood at the door.

The daily sacrifice on the altar of burnt offering, was the standing link of communion between God and his people typically. So that the taking away of the daily sacrifice was a national calamity.

The fire was always burning in this altar, and never permitted to go out. The victim always consuming on it by day and by night, and the sweet savor of it was always ascending. Thus the ground of communion was at all times prepared, and the way of communion at all times open. On this perpetual burnt offering the other especial sacrifices (as on the Sabbaths, new moons, &c.) were burnt, and the sin and trespass offerings presented as the occasion required. Even so now, though our God is a consuming fire (and the apprehension of this is ever to be kept alive in our hearts, and never to be forgotten), the sacrifice of Jesus has met, and forever satisfies, all the demands of holiness and justice on our behalf. On this account, " if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse 'us from all unrighteousness."

The ground of communion has been made good, the way of access is ever open, the fragrance of the sacrifice of Jesus is ever before God. So that wherever we are, and whatever our circumstances, communion with God may be maintained unbroken, and our walk down here may be an Enoch walk-a walk with God.

The Staves of the Table of Show Bread Were Connected With the Border (Chap. 25: 27); for the Guarding of Communion Is Especially Important in Connection With Our Wilderness State. the Staves of the Golden Altar Are Connected With the Golden Crown; for It Is a Glorified Christ Through Whom We Worship. the Staves of the Brazen Altar Are Connected With the Grate of Brass; for It Is a Suffering Savior Who Laid the Foundations of Our Constant Communion With God: THE DIVINE PATTERN.

Hollow with boards shalt thou make it: as it was showed thee in the mount, so shall they make it, ver. 8.] " Hollow with' boards." Jesus, though mighty to suffer, and almighty to save, was the empty and dependent one. "He was crucified through weakness."

"As it was showed thee in the mount." How different is the appearance of Calvary, and of him that suffered there, when seen on earth’s low level, and with human thoughts and feelings, to what it is -when looked. at in the light of God, as God himself reveals the marvelous scene! In spirit, raised above surrounding things, and upon the mount with God, looking down on Calvary's Cross! Thus are we to form our conceptions of it; thus shall we learn its mysteries and 'its uses, its value and its power; and thus shall our souls experience the blessing which God has provided: And communion with God on the ground of sacrifice must be according to God's order and thoughts, and not according to the plans and opinions of men.

T. N.

[The Court of the Tabernacle in the Number for August.]

Outlines of Lectures on the Tabernacle of Witness

Table of Contents

Outlines of Lectures on the Tabernacle of Witness: The Tabernacle Reared Up and Filled With the Glory

Outlines of Lectures on the Tabernacle of Witness: Directions for the Setting Up and Anointing of the Tabernacle

Outlines of Lectures on the Tabernacle of Witness: The Laver and His Foot

Outlines of Lectures on the Tabernacle of Witness: The Golden Altar or Altar of Incense and the Perfume

Outlines of Lectures on the Tabernacle of Witness: The Mercy Seat and the Cherubim of Glory

Outlines of Lectures on the Tabernacle of Witness: The Ark of the Covenant

Outlines of Lectures on the Tabernacle of Witness: The Offerings for the Tabernacle

Outlines of Lectures on the Tabernacle of Witness: The Coverings of the Tent

Outlines of Lectures on the Tabernacle of Witness: The Curtains of the Tent

Outlines of Lectures on the Tabernacle of Witness: The Boards of the Tabernacle

Outlines of Lectures on the Tabernacle of Witness: The Table of Shewbread

Outlines of Lectures on the Tabernacle of Witness: The Curtains of the Tabernacle

Outlines of Lectures on the Tabernacle of Witness: The Golden Candlestick

Outlines of Lectures on the Tabernacle of Witness: The Bars of the Tabernacle

Outlines of Lectures on the Tabernacle of Witness: The Court of the Tabernacle and Gate of the Court

Outlines of Lectures on the Tabernacle of Witness: The Vail and Hanging for the Door

Outlines of Lectures on the Tabernacle of Witness: The Brazen Altar