We pass now to the gold which completely covered these boards. Doubtless there is a divine lesson to be gathered here. The boards, the ark and all the furniture in the tabernacle were hidden from outside view. It was therefore only visible to the priests and to the eye of God. To the eye of man the divine glory of our Lord’s humanity was hidden, veiled, save as faith saw beneath the cover of humiliation. But to God this is reversed. The acacia wood is covered over with gold. He beholds His co-equal Son in the depths of His humiliation; even on the cross it is His “Fellow” who was smitten (Zech. 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7)). But let us see the scriptural basis for believing gold to be typical of divine glory.
(But its chief use seems to have been i apart from the all-prevailing idolatry, and with which it was connected) for making adornments. Rebekah was adorned thus by Abraham’s servant (Gen. 24:2222And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; (Genesis 24:22)). Joseph Lad a gold chain put upon him in token of his authority (Gen. 41:4242And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; (Genesis 41:42)). Jewels of gold were demanded (not “borrowed,” as in A.V.) from the Egyptians (Ex. 12:3535And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: (Exodus 12:35). In the spoil taken from the Midianites were “jewels of gold, chains and bracelets, rings, earrings and tablets” (Num. 31:50-5450We have therefore brought an oblation for the Lord, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the Lord. 51And Moses and Eleazar the priest took the gold of them, even all wrought jewels. 52And all the gold of the offering that they offered up to the Lord, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. 53(For the men of war had taken spoil, every man for himself.) 54And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the Lord. (Numbers 31:50‑54)). The Ishmaelites, whom Gideon spoiled, had earrings of gold (Judg. 8:22-2622Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. 23And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you. 24And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) 25And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey. 26And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks. (Judges 8:22‑26)) The Philistines made golden images of their plagues (1 Sam. 6:4, 84Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords. (1 Samuel 6:4)
8And take the ark of the Lord, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. (1 Samuel 6:8)) Saul adorned the daughters of Israel with gold (2 Sam. 1:2424Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. (2 Samuel 1:24)). The clothing of the king’s daughter was of wrought gold (Psa. 45:1313The king's daughter is all glorious within: her clothing is of wrought gold. (Psalm 45:13)), and probably in the same way as the ephod of the high priest (Ex. 39:2, 32And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen. 3And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work. (Exodus 39:2‑3)). Job’s friends each brought him a present of an earring of gold (Job 42:1111Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man also gave him a piece of money, and every one an earring of gold. (Job 42:11)). Apostate Israel was to be cast off oven by her lovers, though adorned with gold (Jer. 4:3030And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life. (Jeremiah 4:30)) which were the very adornments which, typically, God had put upon her (Ezek. 16:13, 1713Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. (Ezekiel 16:13)
17Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, (Ezekiel 16:17).)
Its brightness and beauty, resistance to rust and tarnish, the ease with which it could be worked, and other properties, made it a standard of value. It is significant that these very properties are given to the divine realities in contrast to it.
(1 Peter 1:77That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7)). So the “adornment” of women was not to be with literal gold, but with that which is in the sight of God of great price, the incorruptible ornament of “a meek and quiet spirit” (1 Peter 3:3,43Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. (1 Peter 3:3‑4)). In its typical meaning, it is “gold tried in the fire” which the Lord values, and is obtained from Him alone— all dross purged from what He values.)
Gold stands for all that is valuable to man. In this way Scripture speaks of it in contrast with the precious things of God. Of God’s judgments (His righteous ways and commandments as seen in His law), the psalmist says: “More to be desired are they than gold, yea, than much fine gold” (Psa. 19:1010More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. (Psalm 19:10)). Knowledge (of God) is to be received “rather than choice gold” (Prov. 8:1010Receive my instruction, and not silver; and knowledge rather than choice gold. (Proverbs 8:10)). Gold is that for which men labor, for which they will barter strength and health. For it they will give up ease and the happiness of home, and endanger life itself. Therefore, Scripture speaks of covetousness (the lust of gold) as idolatry this object of man’s desire put in place of the Creator. We find therefore that images to be worshiped were often made of gold, representing what was most precious in human estimation. In the very book from which we learn how God was making use of gold to set forth His glory, we read of the golden calf, made and worshiped as a representation of Jehovah, linking God’s holy name with the idolatrous worship. The golden calf is to the people not only an emblem of deity, but they worship it as their god (Ex. 32:3-43And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. 4And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. (Exodus 32:3‑4)).
The same idolatry in another form is repeated by Gideon, one of the deliverers of Israel. Out of the golden earrings of the Midianites he had overcome, he makes an ephod, which becomes a center of idolatrous worship, apparently linking God’s holy name with it (Judg. 8:24-2724And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.) 25And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey. 26And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks. 27And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house. (Judges 8:24‑27)). At the division of the kingdom of Israel, Jeroboam, foreseeing the danger that his people might return to the house of David if allowed to go to worship at Jerusalem, set up golden calves for worship at Bethel and at Dan (1 Kings 12:26-3326And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29And he set the one in Beth-el, and the other put he in Dan. 30And this thing became a sin: for the people went to worship before the one, even unto Dan. 31And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made. 33So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. (1 Kings 12:26‑33)). Of gold too was the great image which Nebuchadnezzar set up to be worshiped (Dan. 3:11Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. (Daniel 3:1))—a type, no doubt, of that final apostasy when the “image of the Beast” is worshiped, and God is openly disowned in His world.
“Their idols are silver and gold, the work of men’s hands,” says the psalmist (Psa. 115:44Their idols are silver and gold, the work of men's hands. (Psalm 115:4)). “Their land also is full of silver and gold...their land also is full of idols,” says the prophet (Isa. 2:7, 87Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots: 8Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: (Isaiah 2:7‑8)). That which man considers most precious, which his heart craves and which ministers to his glory, he deifies; that is the root of idolatry. God is displaced and man exalted, in the exaltation of his idol. An awful degradation is the result, as the first chapter of Romans tells us (Rom. 1:2525Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (Romans 1:25)).
But “the gold of that land is good” (Gen. 2:1212And the gold of that land is good: there is bdellium and the onyx stone. (Genesis 2:12)). It is only when prostituted to evil uses that any of God’s creatures become a source of evil; and gold, as the most precious thing man has, is fittingly an emblem of the divine prerogatives, which he falsely gives to his idol. Gold, then, is a figure of the glory of God, of His attributes of righteousness, holiness, wisdom, power, goodness and truth—everything that is suggested by the purity, brightness and value of the metal. That this is not guess-work is seen not merely in the negative way we have been looking at it, but from the fact that, under God’s direction, gold was used where these great facts were to be brought out. Solomon’s temple, as God’s earthly abode, was overlaid with gold, even its floor (1 Kings 6:21, 22, 3021So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold. 22And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold. (1 Kings 6:21‑22)
30And the floor of the house he overlaid with gold, within and without. (1 Kings 6:30)). And in the book of Revelation the heavenly city is described as “having the glory of God;” “and the city was pure gold, like unto clear glass;” “and the street of the city was pure gold, as it were transparent glass” (Rev. 21:11, 18, 2111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)
18And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (Revelation 21:18)
21And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. (Revelation 21:21)). Thus where God is fully manifest in all His glory the figure used to express that majesty, which none can fully know, is gold. We are thus justified in the thought that gold is a figure of the divine glory of the Son of God, just as the acacia wood tells us of His perfect humanity.
Let us then meditate upon His deity for a little, and gather from the word of God that which it declares so plainly: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made that was made” (John 1:1-31In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. (John 1:1‑3)). Here is the gold shining forth. It is the Creator, for “all things were made by Him.” It is Deity, for “the Word was God.” We cannot escape that, and need not fear to use it in the fullest way. More than that, “the Word was with God.” The Son is seen as distinct from the Father, but in blessed association with Him: “I was by Him, as one brought up with Him; and I was daily His delight, rejoicing always before Him” (Prov. 8:22-3122The Lord possessed me in the beginning of his way, before his works of old. 23I was set up from everlasting, from the beginning, or ever the earth was. 24When there were no depths, I was brought forth; when there were no fountains abounding with water. 25Before the mountains were settled, before the hills was I brought forth: 26While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28When he established the clouds above: when he strengthened the fountains of the deep: 29When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31Rejoicing in the habitable part of his earth; and my delights were with the sons of men. (Proverbs 8:22‑31)). “Ye know the grace of our Lord Jesus Christ, that though He was rich (in divine glory), yet for your sakes He became poor” (2 Cor. 8:99For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9)). “Who being in the form of God, thought it not robbery (a thing to be grasped) to be equal with God” in the outward glory or display of His deity (Phil. 2:66Who, being in the form of God, thought it not robbery to be equal with God: (Philippians 2:6)). Divine honor is rendered to God by all His own; but the same is to be rendered to His Son: “That all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent Him” (John 5:2323That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. (John 5:23)); and it is at the name of the once humbled Jesus, now “highly exalted,” that every knee, even of His foes, shall bow. The gold shines brightly here, though closely blended with the acacia wood.
As is well known, the word most frequently used in the Old Testament for “God” is a plural, “Elohim,” but it always takes a verb in the singular number. This has been explained as “the plural of majesty.” But in the light of passages quoted, and others to follow, do we not see in it a foreshadowing of the divine Persons in the Godhead? In the first chapter of Genesis the Spirit of God is spoken of as brooding upon the face of the waters. We know from John 1 and other scriptures that “the Word,” the only begotten Son, was the Creator of all things. We already can see the three divine persons—one God—in connection with creation. And this also in the divine counsel together: “Let Us make man in Our image, after Our likeness” (Gen. 1:2626And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1:26)). With whom could He take counsel as an equal, but with the One who—with the eternal Spirit—was ever with Him and His delight, and who, blessed be His name, had His delights with the sons of men?
The Old Testament was the time of infancy, so far as the revelation and knowledge of God were concerned; but all through, now that we have the full light of revelation in the New Testament, we can see the golden gleam of the divine Son. It was Christ, who by the Spirit, went and preached, through Noah, to the men before the flood, and whose spirits are now in prison—solemn thought! (1 Pet. 3:18, 1918For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19By which also he went and preached unto the spirits in prison; (1 Peter 3:18‑19)). Who can fail to see the suggestion of the infinite love of God in the gift of His only begotten Son, in those words to Abraham, “ Take now thy son, thine only son Isaac, whom thou lowest “ (Gen. 22:22And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. (Genesis 22:2))? Doubtless it was on this very occasion that Abraham saw our Lord’s Day, and was glad. And when the Jews expressed their unbelief that the Man before them could have seen Abraham, our Lord declares His absolute deity, “Before Abraham was, I am”—the eternal, self-existing Jehovah (John 8:56-5856Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (John 8:56‑58)).
It was the reproach of Christ which Moses esteemed as “greater riches than the treasures in Egypt” (Heb. 11:2626Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. (Hebrews 11:26)). It was Christ who followed, as the Rock, His redeemed people in the wilderness, and whom they tempted by their unbelief (1 Chr. 10:4, 94Then said Saul to his armorbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armorbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. (1 Chronicles 10:4)
9And when they had stripped him, they took his head, and his armor, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people. (1 Chronicles 10:9)). It was the holy Person whom we know as the Christ of God, who was there with them in Egypt and during all their wanderings. It was God, God the Son, who was there with them—not excluding the presence of the Father and Spirit, indeed, but giving prominence in this connection to the Eternal Son. And so throughout the Old Testament history we have not only types and prophecies of the coming One, but intimations of the Son in that divine Presence.
In the Psalms we have His deity clearly and distinctly taught. “The King of glory” in Ps. 24:7-10 is declared to be “Jehovah of hosts.”
But this King of glory is also “mighty in battle,” and is identical with the Victor who is seen in Psa. 45 with sword girt upon His thigh, and He is none other than “the Word of God” (Rev. 19:11-1611And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19:11‑16)). In Psa. 45 He is addressed by the divine title: “Thy throne, O God, is forever and ever” (vs. 6).
We have, then, direct testimony to the deity of the Son. But it will be noticed that it is the Messiah who is seen here-a Man as well as God. It is most wonderful to see how, as we might say, the gold takes the form of the acacia wood which it overlays. Truly the “form of a servant” was never in the Father’s eyes a veil to the divine glory which was ever before Him. Perhaps this is more vividly seen in our next quotation than in almost any other portion of Scripture: “He weakened My strength in the way; He shortened My days. I said, O My God, take Me not away in the midst of My days” (Psa. 102:23, 2423He weakened my strength in the way; he shortened my days. 24I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. (Psalm 102:23‑24)). There is no question to whom these words, and indeed the entire psalm, refer. The first chapter of Hebrews quotes directly from the words following those already quoted. It is the “prayer of the afflicted, when He is overwhelmed”—the Lord pouring out His soul with strong crying and tears, as in Gethsemane. He is alone, suffering the reproach of His enemies, but above all anticipating the terror of divine wrath—all undeserved—for the sins of others. We may say the shadow of the cross is heavily thrown over the lonely Sufferer. His days are numbered, and for Him upon whom death had no claim how dark it was, as linked with penalty for sin not His own!
And was it not perfectly right that He should cling to life? Was it not a mark of His human perfection that He did so in looking at that side? So He addresses the Eternal, “O My God, take Me not away in the midst of My days;” or, as in the Gospel narrative, though no doubt including more, “ My Father, if it be possible, let this cup pass from Me” (Matt. 26:3939And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Matthew 26:39)). He waits for the answer, we may say, and we have it from God in the next verses. What reply can be given to such devotedness which, in the face of such a death can say, “Not My will, but Thine be done?” “Of old hast Thou laid the foundation of the earth: and the heavens are the work of Thy hands. They shall perish, but Thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed: but Thou art the same, and Thy years shall have no end” (Psa. 102:25-2725Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27But thou art the same, and thy years shall have no end. (Psalm 102:25‑27)).
What more absolute statement could there be of the deity of this Holy One? He is the Eternal, the Unchanging, the Creator of all things, which shall pass away while He shall abide. This passage shows how the Spirit of God speaks of Christ in places where we would little suspect it. But the quotation of this passage in the first chapter of Hebrews leaves no doubt that it is the Son who is here addressed (Heb. 1:10-1210And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. (Hebrews 1:10‑12)).
The same divine truth—the deity in connection with the humanity of our Lord—is seen in the Prophets: Behold, a virgin shall conceive, and bear a Son and shall call His name Immanuel,” “which being interpreted is, God with us” (Isa. 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14); Matt. 1:2323Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (Matthew 1:23)). Here again it is Jesus—the acacia wood, with which this divine title is connected.
“For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called, Wonderful, Counselor, the mighty God, the Father of Eternity, the Prince of Peace “(Isa. 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)).” I clothe the heavens with blackness, and I make sackcloth their covering. The Lord God hath opened Mine ear, and I was not rebellious, neither turned away back “(Isa. 50:3, 53I clothe the heavens with blackness, and I make sackcloth their covering. (Isaiah 50:3)
5The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. (Isaiah 50:5)). The whole chapter is a wonderful presentation of Him who is God, who could lay His hands upon the heavens, and yet who as the obedient One yielded Himself up to God, and suffered shame and spitting and death.
“Behold the days come, saith the Lord, that I will raise unto David a righteous Branch... and this is His name whereby He shall be called, Jehovah our Righteousness” (Jer. 23:66In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23:6)). “And above the firmament that was over their (the cherubim’s) heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a Man above it” (Ezek. 1:2626And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. (Ezekiel 1:26)). God alone can sit upon the throne of God; so in Dan. 7:99I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9), He (Christ) is called “the Ancient of Days.”
“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting” (Mic. 5:22But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Micah 5:2)). And in Zech. 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7), as we have already seen, He is called Jehovah’s Fellow.
Thus there can be no question from the Old Testament that the Messiah, the Lord Jesus, is in the fullest sense divine—God. How foolish then the attempt to separate the divine and human natures in the One holy Person! He is Man, but He is absolutely and always God. The mystery is there, but faith will bow to that, and own there are depths of light which the creature mind cannot fathom, and which rests happily in its dependence upon a love, a wisdom, a power and a mercy which passeth knowledge.
We quote a few passages further from the New Testament: “Who is the image of the invisible God, the First-born of all creation. For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers: all things were created by Him and for Him: and He is before all things, and by Him all things consist” (Col. 1:15-1715Who is the image of the invisible God, the firstborn of every creature: 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. (Colossians 1:15‑17)). This is a wonderful passage, in which our Lord, as Man, is presented before us as the image of the invisible God. In a way in which the first man was not, even in his innocency, Christ was the reflection of the moral character of God. He is also the Head of all creation—First-born, not in time, but in position, and by right. And then the reason for this is given: He is Creator of it all. If the Creator takes His place as Man, in infinite grace, in His own creation, He must be its Head from the very fact that He is its Creator. He may not display His full divine glories, but “He cannot deny Himself,” He cannot cease to be God. In this is seen the blasphemy of “Kenosis”—the doctrine that our Lord laid aside His deity, or that it was, at His birth, practically reduced to nothing. What an evil thing is the mind of man when not subject to God, and when led on by Satan; and what an awful lie that “knowledge of good and evil” could make man as God! And disobedience thus becomes actual blasphemy by putting man in the place of God! But here is the infinite grace of God to ruined rebels, that He, God the Son, came down into the place of man, a real Man, to put away sin by the sacrifice of Himself.
But to return. It is in connection with His incarnation that we have this strong declaration of His deity. Not only is the material universe His creation, but the orders of spiritual beings, to the very highest, are inferior to Him by the immeasurable distance of infinity. “All things were created by Him”—He is the Author of their being; and “for Him”—they exist for His glory. The creature can never be for itself without absolute ruin. God alone is perfect love; and the Son is the Center and Object of all things. Only thus can creation be brought into true blessing. Here then is the amazing work of redemption. Need we wonder then that God has woven together in divine life and oneness of Person the deity and the humanity of the all-glorious One who came to effect this stupendous work? We have redemption in Him who is God and Man; through His blood, who is God and Man. He has reconciled all things to Himself, for He is God and Man; through His death, who is God and Man. And you, once enemies, hath He reconciled in the body of His flesh, who is God and Man. He who is Head of His Church is God and Man. The link with His creation is His humanity, His incarnation; and with sinful man it is by His death. But His deity gives the value to this, without which, reverently may we say it, redemption could not have been effected.
Turn again to the epistle to the Hebrews, first chapter: “Who being the brightness of His glory” — there is the gold; and” the very impress of His substance “—there is the stamp of that which makes the coin; “ and upholding all things by the Word of His power “—He is the God of providence: “By Him all things consist,” as in Colossians 1. All these are divine attributes; they could be ascribed to none but God. Could we conceive of an absolutely perfect man, we could ascribe no such attributes to him. It would be blasphemy to speak of such a one as “the brightness of God’s glory, the express image of His substance, and upholding all things by the word of His power.”
The next clause brings us face to face with the mystery of His death: “When He had by Him. self purged our sins.” This was by the shedding of His blood. But whose blood? Is there a change of persons? Who and what is He but the eternal Son of God, who thus became Man that He might make purification for sins? His deity identified with a sinless and perfect humanity gave infinite value to that sacrifice. It was “by Himself.” He, in the fullness of His divine being and spotless humanity, was the “altar that sanctifieth the gift” (Matt. 23:1919Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? (Matthew 23:19)). Of what value would any other sacrifice be?
All these passages show how this truth of the gold, the deity of the Son, permeates all Scripture. We have merely touched upon a few prominent passages which speak of “God manifest in the flesh” (1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)). Even in speaking of His atoning death the apostle John says, “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)). This is the Eternal Son of God with whom the apostle says our fellowship truly is. And the same apostle closes his first epistle after speaking of the Son of God who has come by saying: “This [One] is the true God and Eternal Life” (1 John 5:2020And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:20)), No idolatry, then, in addressing Him as God.
It is the remedy and preventative of idolatry to have the heart truly thus in subjection to Him; the only way “little children” can keep themselves from idols (1 John 5:2121Little children, keep yourselves from idols. Amen. (1 John 5:21)). He is “over all, God blessed forever” (Rom. 9:55Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5)). He is “the First and the Last, the living One who became dead, and lives for evermore” (Rev. 1:17, 1817And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:17‑18), R. V.).
It is not however upon “proof texts” alone, no matter how numerous or clear, that we rely for our knowledge of the deity of the Son; that truth is in the warp and woof of Scripture. The incidental references to it are beyond computation; it forms the basic tone of all the harmonies of that Word-from which all starts, to which all returns, without which there could be no divine harmony. We can better conceive of day without the sun, than of the word of God without the divine Son.
But we must leave this holy subject to be pursued by the humble believer, and notice one other thought suggested by the gold. We have seen that it is prominent in the symbolism of heaven, where He manifests Himself. Earth, where sin is, could not be the place for the display of divine glory, save in judgment. Therefore the Son of God veiled His glory when He came on His errand of love. After His resurrection He appeared to none but His own. The world will never see Him till the day of His appearing in power and glory as Judge of the living and the dead. But faith even now sees “Jesus crowned with glory and honor” (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)). Thus the place for the display of the gold is in the glory. So it fittingly adorns only the interior of the sanctuary. But faith enters with boldness and sees Him on the throne, and everyone who is born of God believes “that Jesus is the Son of God” (1 John 5:55Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (1 John 5:5)). Such truly love “the appearing of the glory of our great God and Savior, Jesus Christ” (Tit. 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13), J. N. D. Version). The time will come when the veil will be forever removed, and the glory of the Son will shine in heaven, and on earth too, even to the uttermost bounds: “For the Lord God omnipotent reigneth.” Hallelujah!
Thus we have sought to indicate the meaning of the acacia wood and the overlaying gold-the incorruptible humanity and the absolute deity of the Son of God. May it be a theme of precious meditation and worship here, as it will be throughout eternity, where the glories of Christ are displayed in all that is perfectly human and all that is absolutely divine, in one Person. There we shall see and joy in the Man who lived, who loved, who suffered, who died; and oh, holy mystery! we gaze with veiled faces, owning Him as the Word, who is and was and ever shall be, God!
“Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them nor serve them: for I the Lord thy God am a jealous God “(Ex. 20:4, 54Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 5Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; (Exodus 20:4‑5)). God is jealous of giving His glory to another, but that only emphasizes the fact that the Son is one with the Father. All images that man might make can but provoke to jealousy; but here is “the image of the invisible God.” He is jealous for His Son, “that all men should honor the Son even as they honor the Father.”
“Worthy, O Lamb of God, art Thou
That every knee to Thee should bow.”