(Read 2 Chron. 3:1-4:5)
Next, we consider the altar of brass. "Twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof." (Chap. 4:1.) Is not this most remarkable? the square of the altar is the exact square of the holiest. Here are two symbols: the one, the holiest—the presence of God; the other, the altar—the cross of Christ. And the one equal to the other. The altar is equal to the holiest: the cross of Christ is equal to all the claims of God. Twenty cubits, by twenty, was the measure of the holiest; and twenty cubits, by twenty, the measure of the altar. And did not every victim that was ever offered on that altar point on to Jesus the Lamb of God? Yes, as the body of the beast was consumed on that altar, and the blood poured out at the foot of that altar, even so on the cross the Son of God bore the divine consuming wrath, in that holy body prepared for Him; His own blood too was poured out at the foot of that cross.
But the measurement of the altar being equal to the holiest, does not this give us a marvelous knowledge both of what the sacrifice of Jesus, the Lamb of God, really was; and also what it must be to meet the claims of God as to sin and righteousness? I say, must be; for note these measurements were given by instruction. "Now these are the things wherein Solomon was instructed." The altar must not be one cubit less or more than the holiest.
Does not this direct our thoughts at once to the Person of Christ? Could any other being be found equal to God? For the sacrifice can only be what the person is, or the victim offered. If a bullock or a goat be offered, the sacrifice can only be finite, and makes nothing perfect as to sin before God, for God is infinite. In other words, a finite offering cannot meet the claims of the infinite God. If a finite offering could have put away sin, then the altar would not need to have been equal to the holiest. We are shortsighted, we are blind, as men: but is God shortsighted? is God blind? Can He either under or over estimate anything? How dreadful then is sin, since nothing could put it away from His sight but a sacrifice equal to Himself! The altar must be equal to the holiest.
Let us now solemnly approach this tremendous question, Who is that Holy One, made sin for us, hanging on the forsaken cross, in the midst of that awful darkness? Is He truly man? Yes, truly man; crucified by men, forsaken by God, His soul made an offering for sin. Is He only man? Then His offering can only be finite. Unbelief says, it is so; and hence the need of repeated sacrifices, or continued masses, being offered to God, for the sins, and the souls, of the living and the dead. And all sadly true if He were only man. For if He were only man, then the claims of God have not yet been fully met; and who can tell how much has yet to be added to the one offering of Jesus, before the altar is equal to the holiest? If Jesus is only a man, then work on, you priests—add your thousands of masses—burn fiercely, you fires of purgatory—and strive hard, you children of unbelief, to add your merits and attainments to the work of Jesus: for the altar must be equal to the holiest. But, oh, enough!
God did not spare His own Son (Rom. 8:32). "God so loved the world that He gave His only begotten Son." "Who being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high:... unto the Son He saith, Thy throne, O God, is forever and ever." (Heb. 1:3, 8.) "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him... and the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth... No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." (John 1:1-18.) "He loved us, and sent His Son to be the propitiation for our sins... And we have seen and do testify that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God... for this is the witness of God, which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself... he that hath the Son hath life; and he that hath not the Son of God hath not life... The Son of God... This is the true God, and eternal life." (1 John 4; 5) "For in him dwelleth all the fullness of the Godhead bodily." (Col. 2:9.)
Now if any man says he does not own the co-equality of the eternal Son with the Father, let him honestly say he does not believe the Scriptures of truth.
Blessed Jesus, I own Thee, though truly man, yet as truly God, over all, blessed for evermore. He that hath seen Thee, hath seen the Father also.
Again, I say, How dreadful is sin, when no one in heaven or earth could be found to offer the atoning sacrifice for sin but He, the Son, who dwelt in the bosom of the Father, who was with God, and was God.
Let us now again look back at the cross. Who is that Holy One bearing the wrath and consuming judgment due to sin? Is He truly man? Yes, truly man. Is He only a finite man? The Son of God! who, though equal with God, has humbled Himself in untold love, love to us; humbled Himself to the shameful death of the cross. Is He truly God? Truly God. He who was with God, the real distinct Person of the Son, but yet truly the self-existent, "was God." Though thus emptying Himself and humbling Himself unto death, yet the glory of His Person is the glory of the cross. The infinite Son of God can only offer an infinite sacrifice.
THE ALTAR IS EQUAL TO THE HOLIEST. The claims of God against the sinner must be fully met, by the death of the Son of God, for the sinner. Now do you not see great value in this type, the altar being the exact measure of the holiest? Nothing short of the sacrifice of an infinite Person could meet the claims of the holy infinite God—more than such an offering could not be.
And now ponder this well; faith links us with this perfect and infinite Savior. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." (Rom. 5:1.)
It is not merely our own thoughts of what we are, but God, who knows all we are from first to last; surely He saw all that could be condemned in us. Now if His claims are met on the cross, then most surely our need is met. What has met the infinite must meet and cover the poor finite. A close study of Hebrews will show all this to be most true. There we learn that by the will of God all believers are sanctified "through the offering of the body of Jesus Christ once." We also learn that this sacrifice can neither be repeated nor continued. For Jesus, "after he had offered one sacrifice for sins, forever sat down on the right hand of God." And then how infinite its efficacy for all believers: "For by one offering he hath perfected forever them that are sanctified." The Holy Ghost is a witness of all this. God in righteousness says, "their sins and iniquities will I remember no more." There can be no more offering for sin. Nothing can possibly be added to the infinite. Every mass, or pretended sacrifice, is an insult to God—and every doubt is a dishonor cast on Christ. 0 let us no longer keep at such an unbelieving distance, but let us enter, let us draw near with the boldness that corresponds to the offering of the body, the blood, the atoning death of Jesus. 0! the glory of the cross! The altar is equal to the holiest—the righteousness of God is exalted by the one propitiatory sacrifice, equal to Himself. Can anything then destroy the peace which He has made by His death on the cross?
If we are, then, thus forever perfected worshipers by the one infinite sacrifice of Christ, what about our failures? What is the provision for these? Does not failure in a believer interrupt his communion with God? Certainly! Then how is this to be met? This brings us to the "molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about." (2 Chron. 4:2.)
It might be well to notice here that these chapters show us more of the counsels of God, as to the glory of Christ, than man's side of the question; or man's approach to God. Indeed, this had been given in the types of Exodus and Leviticus. A little remembrance of these things is, however, necessary. In man's approach to God, the first thing was the altar, setting forth the cross of Christ—atonement having been made on the altar. Then the next thing was the laver, in which the feet of the priests were to be washed. Then the entrance into the tabernacle.
This is the way now; first, the altar, the cross of Christ—the blood of Jesus which cleanses us from all sin. And when the soldier with a spear pierced His side, forthwith came there out blood and water. There is the blood of atonement. And the water, the washing by the word. There is the death of the Just One, by which we have been brought to God. And there is the living priesthood that maintains us in living communion with God.
We have seen the square of the altar, equal to the square of the holiest. The death of the cross has met all the claims of God to the utmost measure. But then why was the washing laver, or molten sea, round? In this chapter the Lord Jesus reveals to us His present priestly service. The atoning work is done. "It is finished." This priestly work for us is going on. "He took a towel and girded Himself. After that He poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded." The molten sea was round, that is, it had neither beginning nor end, so to speak—everlasting as an emblem. And such is the love of our Great High Priest. "Having loved His own which were in the world, He loved them unto the end." Love that never ceases to wash our feet, to restore our souls.
But why was the molten sea so much less than the altar? Nothing through eternal ages can compare with the cross of Christ. God only can measure it. He, the Infinite, can only fully know that which is infinite; equal to Himself. There is an axiom that holds good here: the greater includes the less; or, as the Apostle expresses it, "MUCH MORE then, being now justified by His blood, we shall be saved from wrath through Him. 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. 5:9, 10.) Surely this is unspeakably comforting. If we have been reconciled to God by the greatness, by the infinite sacrifice, typified by the altar equal to the holiest, how much more certain that we shall be washed from all daily failure and defilement, as typified by the molten sea. Is it not also true that if He does not wash us, we have no part or lot with Him? For if we are His, He cannot fail to wash our feet, to restore the defiled conscience. Everlasting love cannot fail.
Now are we willing to take this low place, and thus give to Jesus all the glory? Do not say, I am perfect in the flesh; He shall never thus wash me from daily failures. And do not say, if I am saved by the infinite death of Christ, I will practice sin, and will not look to Jesus for holiness of life, for cleanness of feet in my daily walk. Remember that he that practices sin is of the devil.
Do you ask, Is this true, that if we are really saved by the death of the cross, it is MUCH MORE certain that we shall be saved from all defilement to the end? That is exactly what the Holy Ghost is saying to us in these types, and plain scriptures. Why should you doubt God?