Old Theology Quarterly—1892

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Old Theology Quarterly

No. 11—The Tabernacle Shadows of the “Better Sacrifices”

ZCSTo. 11.—OCTOBER, 1891.

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THE TABERNACLE IN THE WILDERNESS.

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TABERNACLE SHADOWS

OF BETTER SACRIFICES.

The Tabernacle which God commanded the people of Israel to construct in the Wilderness of Sin, in connection with which all their religious services and ceremonies were instituted, was, the Apostle Paul assures us, a shadow of good things to come. (Heb. 8:5; 10:1; Col. 2 :17.) In fact the whole nation of Israel, with its laws and its religious services and ceremonies, was typical. This being true, our understanding of the plan and work of salvation now in progress, as well as their future development, cannot fail to be greatly enlightened by a careful study of that Jewish shadow which they, for our edification, were caused to repeat year by year continually until the Gospel age.—1 Pet. 1 : 12.

It is not simply to gain a historical knowledge of the Jewish forms, ceremonies and worship that we come to the investigation of this subject, but that we may be edified by understanding the substance from an examination of the shadow—as God designed in arranging it.

We will fail to attach sufficient weight and importance to the shadow, unless we realize how carefully God guided and directed all of its details: First, he took Sftsses up into the mount and gave him an illustration of the manner in which things were to be made;

Secondly, he charged him to be careful of every particular—“See, saith he, that thou make all things according to the pattern shewed to thee in the mount.” (Heb. 8:5; Exod. 25:40.) So, too, with all the minutiae of the service: every jot and tittle had to be exactly performed in the type, because it illustrated something greater and more important to come afterward. And in order that these shadows might all be exactly performed, and that the people might not become careless, the usual penalty for any violation was death. For instance—Exod. 28:43; Num. 4:15, 20; 17:13; 2 Sam. 6:6, 7 ; Lev. 10 :1, 2.

Realizing God’s care in making the “ shadow” should not only give us confidence' in its correctness, that not one jot or tittle of it shall fail until all be fulfilled (Matt. 5 :18), but it should also awaken in us so great an interest in God’s plan as would lead us to examine closely, and search carefully, for the meaning of those shadows. And this, with God’s promised blessing, we now propose to do, assured that among those who are truly God’s consecrated ones—children begotten of the Spirit—“he that seeketh findeth; and to him that knocketh, it shall be opened.”

The directions given to Moses for the construction of the Tabernacle may be found in Exod. 25 to 27, and the account of the performance of the work, in Exod. 35 to 40. Briefly stated, the Tabernacle was a house const* acted of a series of boards of shittim wood, ‘ ‘ overlaid” or plated with gold, set on end into sockets of silver, and firmly fastened together by bars of the same wood, also covered with gold.

This structure was 15 feet wide, 15 feet high, and 45 feet long, and open at the front or east end. It was covered by a large white linen cloth, interwoven with figures of cherubim, in blue, purple and scarlet colors. The open end-, or front of the structure, was closed by a curtain of similar material to the covering cloth, called the ‘ ‘ Door, ’ ’ or first vail. Another cloth of the same material, similarly woven with figures of cherubim, called the “Vail” (or second vail), was hung so that it divided the Tabernacle into two apartments. The first or larger apartment, 15 feet wide and 30 feet long, was called the “ Holy.”1 The second or rear apartment, 15 feet wide and 15 feet long, was called the “ Most Holy. ” These two apartments constituted the Tabernacle proper; and a tent was erected over them for shelter. It was made of a covering of cashmere cloth or goat’s hair, another of rams’ skins dyed red, and another of seals’ skins (mistranslated badgers’ skins).

The Tabernacle was surrounded by a yard or ‘ ‘Court, ’ ’ toward the rear of which it stood. This court, 75 feet wide and 150 feet long, was formed by a fence of linen curtains, suspended from silver hooks, set in the tops of wooden posts 7 J feet high, which were set in heavy sockets of copper (mistranslated brass), and braced, like the tent which covered the Tabernacle, with cords and pins. This enclosure was all holy ground, and was therefore called the ‘ ‘ Holy Place’ ’—also the ‘ ‘ Court of the Tabernacle. ’ ’ Its opening, like the door of the Tabernacle, was toward the east, and was called the “ Gate.” This “ Gate” was of white linen, interwoven with blue, purple and scarlet. It will be noticed that the three entrance passages, viz. : the “Gate” into the “Court,” the “Door” into the “Holy,” and the “Vail” into the “Most Holy,” were of the same material and colors.

The brazen altar.

Outside the Tabernacle and its “Court” was the “Camp” of Israel, surrounding it on all sides at a respectful distance.

The furniture of the ‘ ‘ Court ’ ’ consisted of but two pieces : the ‘ ‘ Brazen Altar’ ’ and the ‘ ‘ Laver. ’ ’

Just inside the gate, and immediately in front of it, stood the ‘ ‘ Brazen Altar. ’ ’ This altar was made of wood and covered with copper, and was 7 J feet square and feet high. Various utensils belonged to its service—fire pans (called censers), for carrying the fire to the “Incense Altar ; ’ ’ basins to receive the blood ; flesh hooks, shovels, etc.

THE LAVER.

Next, between the ‘ ‘ Brazen Altar ’ ’ and the door of the Tabernacle, was the ‘ ‘ Laver. ’ ’ It was made of polished copper, and was a receptacle for water, so the priests could wash before entering the Tabernacle.

- The furniture of the Tabernacle consisted of a “Table,” a “Candlestick” and an “Incense Altar” in the “Holy,” and the “Ark of the Testimony” in the “Most Holy.” ’

Within the Tabernacle, in the first apartment, the ‘ ‘ Holy, ’ ’ on the right (north), stood the Table of ‘ ‘ Shew-bread ’ ’—a wooden table overlaid with gold; and upon it

THU TABLE OF SHEW-BREAD.

were placed twelve cakes of unleavened bread in two piles, with frankincense on top of each pile. (Lev. 24 • 6, 7.) This bread was proper for only the priests to eat: it was holy, and was renewed on the seventh or Sabbath day.

THU GOLDEN CANDLESTICK

Opposite the ‘ ‘ Table of Shew-bread ’ ’ stood the ‘ ‘ Candlestick,” made of pure gold, beaten work (hammered out), having seven branches, and in each branch a lamp. It was the only light in the “Holy ;” for, as we have seen, the natural light was obscured by the walls and curtains, and there were no windows.

the;

‘ ‘ GOLDEN altar.”

THE

‘ ‘ INCENSE ALTAR. ”

Further on, close up to the “Vail,” stood a small altar of wood covered with gold, called the ‘‘Golden Altar, ” or ‘ ‘ Incense Altar. ’ ’ It had no fire upon it except when the priests brought it in the censers, which they set in the top of this 11 Golden Altar, ’ ’ and then crumbled the incense upon it, giving forth fragrant perfume.

THE ARK OF THE TESTIMONY.

Beyond the “Vail,” in the “Most Holy,” there was but one piece of furniture—the “ Ark.” It was a rectangular box made of wood overlaid with gold, having a lid or cover of pure gold called the Propitiatory, or “Mercy Seat.” Upon it (and of the same piece) were two cherubs of gold—beaten work. Within this ‘ ‘Ark ’ ’ (under the Propitiatory) were placed the golden bowl of manna, Aaron’s rod that budded and the two tables of the Law. (Heb. 9:4.) Upon the Propitiatory a Supernatural light appeared, shining out between the cherubim, representing the divine presence. This was the only light in the “Most Holy.”

It is noticeable that everything inside the Tabernacle was of gold, while in the ‘ ‘ Court ’ ’ everything was of copper Wood, which was the basis covered with these metals, was used, we believe, to make the articles of lighter weight* thart if of solid metal. This was an important consideration when they traveled. The vessels of the Temple, representative of the same things, were of solid metals. (1 Kings 7 :47-50.) These two metals, gold and copper, were used, we .think, to represent two different natures — copper representing the human nature in its perfection; and gold representing the divine nature—much alike in their < appearance, yet different in quality, as the human nature is an image of the divine.

It will be noticed that the arrangement of the

CAMP, COURT AND TABERNACLE

formed three general divisions. The “ Camp" repre-”■ sen ted the condition of the world of mankind, in sin. typified by the nation of Israel. These were separated from all holy things by the curtain of white linen, which, to those within, represented a wall of faith, but to those without, a wall of unbelief which hindered their view of. and access to, the holy things within. The only way to enter the “Holy Place” or “ Court” was through the “Gate”—Jesus. “ I am the way. . . . No man cometh unto the Father but by me. ” “I am the door. ’ ’ —John 14:6; 10:9.

The ‘ ‘ Court ’ ’ represented the condition of Justification, entered through faith in Christ, the “Gate.” Into this * ‘ Court ’ ’ only Levites (typical of justified believers} were allowed to come. These had access to the “Brazen Altar” and the “Laver,” and did service in the “Court;” but had no right as Levites (believers) to go into the Tabernacle; no, nor even to look into it. (Num. 4 : 19, 20.) In the “Court” all things were of copper, to indicate that the only class admitted there was justified men.

The “Tabernacle" represented the condition of all who undergo a change of nature from human to divine. That is, it represented the conditions of those who (as Levites—justified believers) have consecrated their human nature to death, and have become partakers of the divine nature, by being begotten of the Spirit ; and who, after having completed their consecration in death, will be fully changed in the Resurrection birth to the divine nature and organism. No human being, be he ever so full of faith, be he washed from every sin, and in God’s sight justified freely from all things, reckoned perfect, can have any place or privilege in divine things unless he fully consecrate or sacrifice himself. He cannot even look into spiritual things, in the sense of appreciating them. “The natural man receiveth not the things of the Spirit, . . . neither can he know them, because they are spiritually discerned. ”—i Cor. 2 :14, 12.

All things in the Tabernacle were of gold, which represented the divine nature. Only those of the Levites who were consecrated to the work of sacrifice (the Priests) had access to the Tabernacle ; so only those of the household of faith who are consecrated to sacrifice, even unto death, enter the divine conditions represented in the Tabernacle.

The “Court” or justified human condition is entered by faith only ; but while we must retain the faith that justifies, we must do more, if we would experience a change of nature and become “new creatures,” “partakers of the divine nature.” If we would enter the Tabernacle or divine condition, we must crucify the justified flesh, presenting our human wills and bodies living sacrifices to God ; no longer to seek human pleasure, honor, praise, etc., but to be dead to these and alive to the heavenly impulses. Yet into this condition, also, we come through Christ Jesus our Lord, who not only opened for us the “Gate” of justification through faith in his blood, but who also opened the ‘1 Door’ ’ into the Tabernacle, “a new” way of life, as spirit beings, through and beyond the vail, by the sacrifice; of the justified flesh.

The two apartments of the Tabernacle, the ‘ ‘Holy’ ’ and the “Most Holy,” represented two phases or stages of the divine life. The ‘ 'Holy ' ’ represented the present condition of those begotten of God through the Word. These, as divine minded ‘ ‘ new creatures, ’ ’ though still . ‘ ‘ in the flesh, ’ ’ have their real life and walk with God, within the vail and beyond the sight of the world and the unconsecrated believers. These enjoy the light of the candlestick, eat of the special food, and offer incense at the golden altar, acceptable through Christ Jesus.

The ‘ 'Most Holy ’ ’ represented the perfected condition of these new creatures, when born from the dead in the resurrection. Then, beyond both vails—the fleshly mind and the fleshly body—they will possess glorious spiritual bodies, as well as be spiritual -minded. They will be like their Leader, and Forerunner beyond the vail, who, having entered, hath consecrated for us this new and living way.

The spiritual-minded creature in the “Holy” by faith looks forward through the rent ‘ ‘ Vail ’ ’ into the “Most Holy,” catching glimpses of the glory, honor and immortality beyond the flesh ; which hope is an anchor entering into that beyond the vail.—Heb. 6:19; 10:20.

We see, then, that justification by faith brings us into a condition of peace with God. When our sins are forgiven, we are a step nearer to God, but still human—in the “ Court.” If we would attain the prize of our high calling, which is of God in Christ Jesus, and enter through the “Holy” into the “Most Holy,” we must: follow .

IN THE FOOTSTEPS OF JESUS, our Leader and Head—“the High Priest of our profes-

sion." By faith in his ransom we have entered the ‘ ‘ Gate’ ’ to the ‘ ‘ Court ’—the vail of unbelief and sin is passed. By renouncing our human will, and all our human aspirations and hopes, wd have passed the first vail, or vail of human-mindedness, counting our human will as dead; henceforth consulting not it, but the will of God only. We now find ourselves as ‘ ‘ new creatures' ’ in the ‘‘Holy”—in the first of the “ Heavenlies ” or Holies (Eph. 2 :6.—Diaglott, and here we are enlightened by the ‘‘Golden Candlestick” (God’s Word), refreshed and strengthened daily with the truth, as represented in the “ Shew-bread, ” lawful for only the Priests to eat. (Matt. 12:4.) And thus enlightened and strengthened, we should daily offer up sacrifices at the ‘ ‘ Golden Altar, ’ ’ acceptable to God through Jesus Christ—a sweet perfume to our Father.—1 Pet. 2 :5.2

Thus all the saints, the consecrated, are in a “heavenly” or “holy” condition now—“seated (at rest and communion) with Christ in (the first of these) heavenly places, ’ ’ but not yet in the ‘ ‘holiest of all. ’ ’ No, another vail must first be passed. As the passing of the preceding vail represented the death of the human will, so the passing of the second vail represented the death of the human body ; and it requires both to complete our sacrifice. Both fleshly mind and fleshly body must first be passed before we can be in the “holiest of all”— perfected as. partakers of the divine nature and its spirit conditions.

With these thoughts as to the three conditions represented by these three places—“Camp,” “Court” and “Tabernacle”—let us notice particularly the three classes which come under these conditions, viz.: the Unbelieving World, Justified Believers and the Saints or Consecrated Believers, typified respectively by

ISRAELITES, LEVITES AND THE PRIESTHOOD.

In understanding the significance of the Tabernacle service, it is necessary to get a clear idea not only of the structure, its furniture and their typical signification, but also of the actors therein, and their significance as types.

Israel is used in many instances to typify the Christian Church. For instance, when they left Egyptian bondage, they were a type of God’s children who hear his call to come out from the world and engage in his worship.

The wilderness journey represented the tedious pilgrimage through which many pass, seeking the promised Canaan rest—“Come unto me, and I will give you rest.” As in the type, so in reality, the promised Canaan of rest is not far off, if God’s children had faith enough to go up and enter in. God has made abundant provision for them; yet they journey throughGthe wilderness of sin, seeking rest but finding none, because they lack faith in God’s promises. Some wander thus a long time; and some never enter the Canaan rest because of unbelief. But while Israel, according to the mesh, is thus and in other ways used to typify spiritual Israel, yet, as we are now examining it, in its relation to the Tabernacle, it is a totally different type. Here Israel unquestionably typified the whole world of mankind. The sin-offerings, sacrifices, atonement, etc., made typically for them (and them only), were typical of the “better sacrifices” and atonement, made on behalf of the whole world ; for ‘ ‘ He is a propitiation for our sins, and not for ours only, but also for the sins of the whole world.”-—i John 2:2; Heb. 9:23.

In a word, Israel, as well as the Tabernacle, Priests, Levites and sacrifices, was a type. And what was there done in symbol with and for Israel is, since the first advent of Christ, being carried out on a higher plane, and on a larger scale; the latter being the reality, of which that was the type or shadow.

As Israel typified the world, so the tribe of Levites typified the “household of faith,” or all believers in Jesus and his ransom. The Priesthood, one body under one chief or High Priest, was typical of the “little flock,” who, with their “Head ” or High Priest, are to be Kings and Priests to reign on the earth. (Rev. 5: 10.) Thus viewed, we see Jesus the High Priest not of the Aaronic order, which was but the type of a greater and grander profession or order, but the Head of the real Priesthood of which others were but figures.—Heb. 3:1; 4:i4-

But before the under-priests, the members of the body of Christ, the priesthood, will be united to their Head, and begin their reign, they must first “suffer with him'" in making the sacrifices, as we shall shortly see.—2 Tim. 2:12.

The Apostle Peter shows who were typified by the priests, when, addressing those who are sanctified, he says (1 Pet. 1:2; 2 :5, 9): “ Ye are . . . . an

holy priesthood to offer up sacrifices acceptable to God by Jesus Christ.” “ Ye are ... a royal priesthood.” They are all ministers (servant^) of the Truth, though not all preachers and Doctors of Divinity.

That the head or chief priest of this priesthood, this “little flock,” is our Lord Jesus, is repeatedly mentioned by the apostles. We give but one quotation: “Holy brethren [‘‘theRoyal Priesthood”], partakers of the heavenly calling, consider the apostle and High Priest of our profession [or order of priests, to be], Christ Jesus.”—Heb. 3:1. ;

As we now pass to the consideration of the inauguration of the typical priesthood, we notice that the tribe of the Levites (typical of all the justified believers) existed before the Priesthood was instituted. So in the antitype, the “Royal Priesthood" began with the anointing of Jesus, the High Priest (at baptism, Luke 3:22; Acts 10:38) ; but believers, justified by faith in Christ, had lived long before that. For instance, Abraham believed God, and was justified by his faith. (Rom. 4: 2, 3.) Though even the type had not yet come in his day, yet Abraham, as a justified believer, was a member of the ‘‘household of faith,” typified by the Levites. But none of the ‘ ‘ Royal Priesthood ’ ’ were selected until after the Chief or High Priest of this order was first initiated and installed in office. Since then the initiation and installment of the under-priests has been the special work of this Christian dispensation. Thus the priests now being installed and now sacrificing are being prepared as God’s instruments for the blessing of all the families of the earth.

THE PRIESTHOOD.

THEIR TYPICAL CLOTHING, ANOINTING AND CONSECRATION.

In this ceremony, as in every other relating to the ordination and work of the priesthood, it will be well to notice that Jesus was the first—the Leader, Captain, Forerunner—teaching clearly that none preceded him, hence that none of the patriarchs or prophets are of the ‘ ‘ little flock, ’ ’ the ‘ ‘ Royal Priesthood, ’ ’ otherwise called “the Bride^ the Lamb’s wife.’’ Though they will be greatly blessed as the Lord’s servants, their service will not be so grandly high as that of the priests, nor their honor so great; yet, as represented in the Levites, their future work and honor are to be great.

• ‘ ‘ The narrow way to life ’ ’ (immortality) was not opened up until Jesus came. He was the first to walk in it. He ‘ ‘ brought life and immortality to light. ’ ’ (2 Tim. 1:10.) And though all believers (Levites) will become possessors of everlasting life, and the world (represented in the “ Camp ’’ of Israel), also, if they will accept it during the Millennial age, yet only the Priesthood, who overcome and follow their Leader jn the narrow way to life—sacrificing human interests—thus seeking glory, honor and immortality, will ever become the possessors of that unlimited degree of life called . immortality , originally possessed only by Jehovah God and since his resurrection by our Lord Jesus Christ. (See “The Plan of the Ages,” Chapters X. and XI.)

Under the Law, the anointing was the ceremony by which the priests were installed in God’s service. They were anointed to their office with a peculiar ointment, called the “Holy Anointing Oil,” used upon none but the Priests, and unlawful for any one else to have or to make. (Exod. 30:25-33.) This oil typified the Holy Spirit of adoption whereby we, the real • ‘ Royal Priesthood, ’ ’ are sealed. Only the consecrated ones are ever to be thus anointed. Aaron, the typical High Priest, represented Jesus, the Head, and the Church as members of the body, of the great High Priest. Being but a sinful man like others, he had to be washed in order fitly to represent the purity of the antitype.

'’Aaron was then clothed with the holy garments of “ glory and beauty ” (Exod. 28), and lastly the anointing oil was poured on his head. Each article of this glorious apparel was typical of qualities and powers of the Great Deliverer—Head and body—as Jehovah discerned them, looking down into the future to the time for ‘ ‘ the manifestation of the Sons of God, ’ ’ and the fulfilment in them of his promises.

THE HIGH PRIEST IN GARMENTS OF TYPICAL ‘ ‘ GLORY AND BEAUTY.” .

“And these are the garments—a breastplate, and an ephod, and an upper robe, and a broidered coat, a mitre and a girdle. ’ ’—Exod. 28 : 4.

The white linen ‘ ‘ coat ’ ’ represented the High Priest’s purity, while its embroidery showed the outgrowth of that pure character in works. The “mitre,” a strip of fine white linen (typical of righteousness), worn around the forehead, to which the golden plate, or “crown,” was fastened with a blue lacer, showed that the crown was righteously his. Upon the golden plate was inscribed “Holiness to the Lord,” thus proclaiming: This High Priest is entirely devoted to the accomplishment of Jehovah’s purposes. The golden crown proclaimed his royalty. Christ is to be “a priest upon his throne”—“a priest forever after the order of Melchize-dek.” (Zech. 6 :13 ; Psa. no :4.) The linen “girdle” indicated a righteous servant: linen—righteousness; girdle—servitude.

The ‘ ‘ upper robe, ’ ’ of blue, represented his faithfulness. The fringe of it was made of golden bells and pomegranates. The pomegranate, being a choice fruit, showed that the faithful performance of the Redeemer’s work of sacrifice had borne rich fruit—the redemption of the forfeited life of the human race. The golden bells signified that when, our High Priest appears in glory and beauty, the fruit of sacrificial work will be made manifest to all—proclaimed to all the world, as in the type the bells proclaimed it to all Israel. This is indicated by the close proximity : the bells drawing attention to the fruit.

The ‘ ‘ ephod ’ ’ was made of a cloth of purple, blue, scarlet, white and gold threads, skilfully and beautifully interwoven. It was of two parts, one hanging in front and the other over the back. These two parts were fastened together by tyro gold clasps which rested on the shoulders. This ephod typified the two great

THE HIGH PRIEST

IN ROBES TYPICAL OF CHRIST’S COMING GLORY.

covenants—the Abrahamic Covenant represented by the front part, and the New Covenant represented by the-back part, both of which are thus shown to be dependent on this High Priest. They are laid on him : if he fails to suppoit them, they fall to the ground. But, thank God, they are firmly clasped on him by the gold clasps (divine power), as well as bound to him by the ‘ ‘ curious girdle ’ ’—a cord made of the same materials as the ephod. This girdle seems to say, This is a. servant; and as this is the girdle of the ephod it tells, us that this one is “The Messenger (servant) of the Covenant whom ye delight in.”—Mal. 3:1.

That part of the Abrahamic Covenant referring to the spiritual seed is represented as complete in God’s sight, the person of the High Priest representing the complete spiritual seed as it will be clothed with honor and power at the beginning of the Millennium. Yet the Abrahamic Covenant is partially fulfilled in the person of the High Priest, who is the Seed, the spiritual seed, which is to bless all. But, as we have seen, this covenant has two phases, the heavenly, or spiritual, and the-earthly, or fleshly—the literal descendants of Abraham.-The latter was the only one recognized by Abraham, the spiritual being hid until God’s due time to reveal it. During the Gospel age the spiritual seed develops, by the members of the body of the High Priest growing up into the Head. After this spiritual seed has been developed, then that phase of the covenant understood by Abraham and all his descendants to this day will be fulfilled. And its fulfilment hangs on the great spiritual High Priest, too. So says Paul: ‘ ‘As concerning the Gospel [the spiritual part of the covenant] they [the literal seed] are enemies for your sakes ; but as touching the election they are [still] beloved for the fathers’ sakes. For the gifts and callings of God are not things he will repent of. For this is my covenant to Them. There shall come out of Zion [the spiritual Church] the deliverer [this great High Priest, the servant of the Covenant—Jesus, the Head, and the “little flock,” his body], and shall turn away ungodliness from Jacob.”—Rom. n : 26-29.

So, then, after the body of Christ completes the spiritual “seed,” the Abrahamic Covenant must have a fulfilment to the fleshly seed: that fleshly seed must become great ‘ ‘ as the sand by the sea shore, ’ ’ as the heavenly Seed is likened to “the stars of heaven,” (Gen. 22 : 17.) They must first be turned to righteousness and truth ; and they will then become an agency through which the spiritual seed will operate, to bless all mankind with truth and knowledge.

Thus the earthly phase of the Abrahamic Covenant is seen still to depend on and to be upheld by the great High Priest, who is also the mediator of the New Covenant which Jesus sealed or ratified with his own blood, in which sacrifice the members of his body have been privileged to join ; and they will also be privileged to share with him in conferring upon mankind the blessings of that New Covenant, when the day of sacrifice is ended and the reign of glory begins. (Jer. 31: 31; Ezek. 11:19; 36:24-28; Rom. 11:27.) This New Covenant, as before stated, is typified by the back part of the ephod.

The scarlet, blue, purple, etc., which composed the ephod, indicated the conditions of the covenant: the scarlet showed how God provides redemption from the Adamic curse through the blood of the ransom; the white linen indicated the restoration of man to his original purity; the blue vouchsafed to him the ability faithfully to maintain his righteous character; the purple proclaimed the restoration of the royalty of earth as possessed by Adam, earth’s first monarch. All of these blessings woven together are made sure by the divine power of the anointed Priest, as shown by the interwoven thread of gold. Thus Jehovah has laid both of these covenants, as they relate to men, upon one who is both mighty and willing to execute these glorious covenanted blessings—“in due time.”

The “breastplate of judgment” was placed on the front of the ephod. It was suspended by a gold chain from the clasps on the shoulder, and was fastened to the ephod by a lacer, through golden rings—this fastening being so concealed underneath that to the casual observer it might appear to be a part of the ephod. (Exod. 28: 26-28.) This breastplate beautifully represented the Law : It was not a part of the Abrahamic covenant (ephod) but “it was added ” to it. (Gal. 3 :19.) As the Israelite regarded them (not seeing the hidden connection), the covenant to Abraham and “the law, which was 430 years after, ’ ’ were all one. But Paul shows us that there are two parts—two seeds—to this covenant, the spiritual and the natural; and that the covenant and the law were distinct, “to the end that the promise might be sure to all the seed ; not to that only which is of the Law, but to that also which is of the Faith."— Rom. 4: 16.

This Law emblem (the breastplate) was one of the most beautiful of the High Priest’s garments. It was made of the same materials as the ephod. It had in it, .set in gold, twelve precious jewels, in which were engraved the names of the twelve tribes. It was bound on his heart, indicating that it was precious to him. As a “ breastplate of righteousness ’ ’ it covered him. That which condemned all imperfedt ones was his pleasure—“ I delight to do thy will, O my God; yea, thy law is within my heart.”—Psa. 40:8.

The breastplate was two spans long and one wide, folded in the middle, i. e., a span long and a span wide w’hen doubled. The size, a span, indicated that the law of God is the full measure of a perfect man's ability. Jesus, being perfect, was the only one who ever kept it fully, while those who compose the “ little flock,” his Tody, have his righteousness imputed to them.

Its being double, of the same size and measure, represented the letter and the spirit of the law. The front part contained the jewels, and was hung by the gold chain to the gold clasps of the ephod. The under part was fastened to the ephod. This latter, tied to the ■ephod (covenant), seems to represent the law in letter ;as presented to fleshly Israel. The front part seems to illustrate the spirit of the law fulfilled in us, ‘ ‘ who walk not after the flesh, but after the spirit.” (Rom. 8: 4.) The two are really one when rightly seen, yet the -front part, only, bears the precious jewels.

Pure gold being a symbol of divine things, the dependence of this part of the Law by a gold chain, from the gold clasps, seems to teach that the Law is divine; and we know that it is by divine strength that we walk not after the flesh but after the spirit. It is this phase of the Law which bears the “jewels,” set in gold, representative of the true Israel, the Lord’s “little flock. ” “ They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.” (Mal. 3 :17.) Thus embedded in gold (the divine nature) and upheld by the golden chain of divine promises, what wonder that “the righteousness of the law is fulfilled in us !”

As Aaron stood there clothed in those beautiful robes so typically significant, and anointed with the holy oil, his head represented Jesus, the Head of the Priesthood, and his body represented the Church complete in Christ. How impressive and significant a type of the world’s High Priest, undefiled, and clothed with power and authority to fulfill Jehovah’s covenants !

We see the body, or members of the High Priest, again individually typified by the under-priests, who wore bonnets covering their own heads, to indicate that they were not the head of the Priesthood, but members of the body. God gave Jesus “to be the head over all things to the Church, which is his body. ’ ’ (Bph. 1:22-23.) It is for this reason that Paul insists that a woman’s head should be covered, as indicating that she is not the head, the husband and wife being typical of Jesus and his Bride—the Church of the First-born. These under-priests were robed in linen garments and wore girdles. Their robes represented the imputed righteousness of Jesus, and their girdles showed that they also were servants of righteousness.

As Aaron had the holy oil poured upon his head, so our Head, the Lord Jesus, was anointed with the antitypical oil—the Holy Spirit—when he was thirty years-of age, on the banks of Jordan, at the time of his consecration. There he was .* ‘ anointed with the oil of gladness above his fellows ”—as head over all his jointheirs. A measure of the spirit is given to every member who thus consecrates; but Jehovah gave ‘ ‘ not the Spirit by measure unto him.” (John 3 : 34.) John saw and bore record that our High Priest was thus anointed (John 1:32; Luke 4:1), and Peter adds his testimony (Acts 10: 38), “ How God anointed Jesus of Nazareth with the Holy Spirit and with power. ’ ’

The anointing oil was poured only upon the head. The under-priests were not anointed individually. Since they were recognized as members of the High Priest’s body, they received their anointing through him as their head. Hence only those who are in Christ Jesus are partakers of the anointing which seals all those who will be recognized as the heirs of God’s promises, and joint-heirs with Jesus Christ their Lord.

The oil “ran down . . . to the skirts of his garments” (Psa. 133:2), thus representing how all the members of Christ’s body are to be partakers of the same anointing after their Head. “The anointing which ye have received of him abideth in you.” (1 John 2 : 27.) This oil began to reach the body on the day of Pentecost, and flows on down through this Gospel age, anointing all who are truly baptized into Christ, constituting them, with their Head, kings and priests unto God, to reign a thousand years.—Rev. 20 :6.

We thus see that Aaron, robed and anointed, represented the entire Christ—“the seed” in which God is about to bless all the families of the earth. But let us not forget that we have been viewing the Great Deliverer from God’s standpoint, and with him looking down to the time of his manifestation—the dawn of the Millennial Day—when all the members have come into the body, and when the ‘ ‘ holy oil ’ ’ has run down ‘ ‘ to the skirts of his garments, ’ ’ anointing every member. Then he will begin the work of blessing mankind. For the glorious reign of this Kingly Priest, we constantly pray—‘ ‘ Thy Kingdom come, thy will be done on earth.”

CONSECRATING THE PRIESTHOOD.

Leviticus 8: 14-33.

The consecration of the Priesthood was typical of the consecration of the human nature of the Lord Jesus and his body, the Church, to the will of Jehovah—the obedience of Jesus even unto death, and the obedience of the members of his body suffering the same with him. The whole body, represented by Aaron’s sons, as well as the Head, represented personally by Aaron himself, are, by the antitypical sacrifices being made during the Gospel age, consecrated for their future work as kings and priests, to restore and rule over and bless mankind. When this consecration is made, they have given their ale. But their extremity is Jehovah’s opportunity ; and when they have consecrated all they have to de-

st ruction, and become joint-sacrificers with Jesus, their Redeemer, they are begotten of God to a new nature— the spiritual; and not only so, but to the highest order ■of spiritual existence—the divine nature; and as such they are owned as spiritual sons of God.—Gal. 4:4, 7 ;

2 Pet. 1 :4.

This type showed these two natures : the new or divine nature was represented in Aaron and his sons, while the human nature was represented by a bullock. The bullock for the sin offering was brought, “and Aaron and his sons laid their hands upon the head” of it, thus saying, This sacrifice represents us. From that moment, all that happened to the bullock represented what was to be done to Jesus and to his body, the Church, as human beings. The bullock was delivered up to the “Law” (represented by Moses), to meet its demands against Israel, typical of mankind in general. To meet the demands of the law, it had to be slain—‘ ‘And Moses slew it. ’ ’ He then applied the blood to the horns of the altar. The ‘ ‘ finger ’ ’ of the ‘ '■Law ’ ’ thus pointed out that the altar of earthly sacrifices was acceptable to God by reason of the shed blood (the life given), and that all who realize the power of the altar (horns are symbols of power) must first recognize the blood which sanctified it. The blood poured at the base of the altar showed that through the blood of the sacrifice (life given) even the earth was purchased back from the curse. See Eph. 1:14: “Unto the redemption of the purchased possession.”

And Moses took the bullock, his hide, flesh, etc., and burnt them with fire without the ‘ ‘ Camp. ’ ’ (Verse 17.) Thus the humanity of the Christ complete—Head and body—is made “ a sin-offering, ” suffering the destruction to which the world was doomed, and from which, by this sacrifice, it will ultimately be delivered. But while their humanity is destroyed, as a vile thing in the eyes of the world, as represented by the burning of the bullock without the ‘ ‘ Camp, ’ ’ God accepts the heart devotion which prompts the sacrifice, which says : ‘ ‘ Lo, I come to do thy will, O God “I delight to do thy will, O my God. ’ ’ This was represented by the offering on the altar of the fat and parts of the inward life-pro-. ducing organism, as a “sweet savor” unto the Lord.

Other features of the same consecration were shown by the two rams mentioned in verses 18 and 22. The first mentioned was the ram for the burnt-offering. Aaron and his sons laid their hands upon its head, thus indicating that it represented them. It was killed ; its blood was sprinkled upon the altar ; and Moses ‘ ‘ cut the ram into pieces, and washed the inwards and legs in water,” and “burnt the head and the pieces, and the fat. ’ ’ Thus during the entire Gospel age Jesus and his body, the Church, are being presented before God on the altar. The Head was laid there first, and since then all who are “dead with him,” and cleansed, as in the type, by the washing of water—through the Word— have been laid with it. Its burning on the altar showed how God accepts this sacrifice. It is “a sweet-smelling savor. ’ ’

The second ram, “the ram of consecration,” showed what effect the sacrifice will have upon us, as the first showed how God received it. Aaron and his sons laid their hands upon its head—it represented them. And Moses slew it and took its blood (consecrated life) and put it upon each separately, thus showing that our consecration is an individual work. And he put it upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot. Thus by our consecration we are enabled to have the “hearing of faith," and to appreciate God’s promises as none but the consecrated can. Our hands are consecrated, so that whatsoever our hands find to do we do it with our might as unto the Lord. Our feet are consecrated, so that henceforth we “ walk not as other Gentiles,” but “walk in newness of life,” “zmZfcby faith,” “walk in the spirit,” “walk in the light,” and even “ as we received Christ, so walk in him.”—Verses 23, 24.

The choice portions of the ram, its “ inwards,” and “fat,” representing our best powers, were taken in the hands of the priests and waved—passed to and fro, before the Lord—representing the fadt that a consecrated offering is not given to the Lord for a moment, a day or a year, but that continually we keep our affections and powers uplifted, never ceasing until accepted of him as having finished our course. And Moses took them off" their hands, God’s acceptance being shown by fire. So we may not lay down or cease to offer all our powers in God’s service while we have them, nor until all are consumed in his service. When the love (“fat”) of our inmost being is laid upon the altar, it helps to increase the fire of God’s acceptance. The more love there is connected with our consecration to God, the more quickly will it be accepted by him.

Upon this “wave-offering,” while in their hands, were laid three cakes from a basketful. This offering was laid by Moses upon the hands of both the High Priest and the under priests.

The first unleavened cake represented the actual purity of Jesus as a man, and the imputed purity of the Church as men, as attested by the Law (Moses). The second unleavened cake, mingled with oil, represented the indwelling spirit of God—sanctification. The third, a wafer, was mingled with honey, and represented our faith in the exceeding sweet and precious promises of glory7, honor and immortality.

Without these elements, it is impossible for our consecration to be complete, and hence acceptable, viz. : Justification (purity), Sanctification by the Spirit through the belief of the truth, and faith in the promised Gio- ■ rification. This consecration has been in progress dur-v ing the entire Gospel age.

The anointing oil mingled with the blood of consecration was sprinkled over them (verse 30), showing that our consecration is accepted only because we are justified by the precious blood of our Redeemer. Thus we are told that we are accepted in the beloved—only.

The boiling of the flesh of consecration (verse 31) was no part of the sacrifice : it was merely the preparing of the portion which they ate. It was all to be disposed of (verse 32), showing how we are to be entirely consecrated and none of our time or powers wasted.

f The seven days of consecration (verses 33, 35) showed ‘gain that we are consecrated to God’s service, not for . part of our time only, but for all of it. Seven, in

Scripture, is a complete number, and signifies all, or the whole of. whatever it applies to (“Seven Seals,” “Trumpets,” “Plagues,” etc.). Verse 36 shows the completion ipf, the work of ■consecration.

There never , was a time when it was more necessary than it is now, that all who are consecrated as priests should see to it that we “be dead with him,” and our every ability waved before God, that he may accept and make use of our talents to his glory. Especially is this a matter of interest to those who believe that very soon all the members of the body will be accepted with the Head, a sweet savor to God; and that the work of self-sacrifice being then finished, the glorious work of blessing men and fulfilling the Covenant of God will begin. And if we fail to be among the priests now, during the time of consecration, we cannot expedt to t>e of them when they begin their service for the people in the Kingdom, when these same priests (now despised of men but a “sweet savor to God”) will have the title of King added, and with their Head, Jesus, rule and bless all nations. (Rev. 20:6.) Do we earnestly desire to be among those who will sing to the praise of our great High Priest, ‘ ‘ Thou hast made us unto our God icings and Priests, and we shall reign on the earth?” If so, let us be fully consecrated now ; for it is only ‘ ‘ If we suffer with him ’ ’ that ‘ ‘ we shall also reign with him.”—2 Tim. 2:12.

THE GREAT “DAY OF ATONEMENT.”

—Leviticus 16 : 3-33.—

In considering these types we must, to appreciate them, remember that each is a picture, by itself, of one particular part of the work of the world’s High Priest; and so with the various ceremonies of the “Day of Atonement. ’ ’ To understand it clearly, we must realize that while our Lord Jesus is our (the Church’s) High Priest, yet in the more full and complete sense he is the Head, and we are the members of the body, of the world’s High Priest, just as Aaron was High Priest or chief of the under priests, while in a general sense the whole priesthood was one, designed to minister for Israel, who typified the world.

These Levitical pictures primarily referring to the Head, when fully considered, refer to the body as-well. For instance, the ceremony of anointing commenced with the Head, but the anointing applied to all the body during the entire Gospel age, as we have seen. As the consecrating of the priesthood includes all the members of the body, and requires all of the Gospel age to complete it, so also with the sin-offering, or the sacrifice of atonement: it commenced with the Head, and we, the members of his body, ‘ ‘ fill up the measure of the sufferings of Christ which are behind.’’ And these sufferings require all of the Gospel age to complete them.

The ‘ ‘ Day of Atonement, ’ ’ which in the type was but a twenty-four hour day, we see then in the antitype to be the entire Gospel age. And with its close the sacrificing ceases, the glory and blessing commence, and the great High Priest of-the world (Jesus and his bride, made one, Head and members complete) will stand forth crowned a King and Priest after the Melchizedek order: a King of Peace—a Priest upon his throne.

There he will stand before the world (manifest, recognized, but unseen by natural sight), not only as King and Priest, but also as the great Prophet—“A prophet shall the Lord your God raise up unto you of your brethren, like unto me [Moses] ; . . .. and it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people.” When, during the Millennium under the government and teaching of this great Prophet, Priest and King, mankind is brought to perfect knowledge and ability, perfect obedience will be required, and all who will not render it will be cut off from life, without further hope—the second death.—Adis 3 :22, 23.

In the end of the Jewish age, Jesus offered himself individually to Israel as prophet, priest and king, typical or illustrative of the whole body. As prophet, he taught them ; as priest, “he offered up himself” (Heb. 7 : 27); and as king, he rode into their city at the close of his ministry. But they did not receive him in any of these offices. During the Gospel age, his Church or body has acknowledged him as “a teacher sent from God ’ ’—the great Prophet; as the ‘ ‘ High Priest of our profession ;” and as the rightful King. The Word of

A PRIEST-IN LINEN GARMENTS.

God teaches, however, that it is not by the Church only that he is to be accepted, but that he (together with his body, the Church) will be the Prophet for the people, the Priest for all the people, and the King over all people, nations and tongues ; ‘ ‘ Lord of all, ’ ’ Priest of all, and Prophet or teacher of all.

In the type of the Priests’ consecration, we saw Aaron and his sons representing our Lord Jesus and his body as ‘ ‘ new creatures, ’ ’ and a bullock representing their humanity ; but in the type now to be considered, we find Aaron alone representing the entire Anointed One (Head and body); and two different sacrifices, a bullock and a goat, are here used to represent the separateness, yet similarity in suffering, of the body audits Head, as the ‘ ‘ sin-offering. ’ ’ The bullock represented Jesus at the age of thirty years—the perfect man who gave himself and died on our behalf. The High Priest, as we have already seen, represented the ‘ ‘ new ’ ’ nature of Jesus, the anointed Head, and also all whom God foreknew, as members of his body. The distinction which is here made between the human and the ‘ ‘ new creature” should be clearly understood and remembered. (See Mh.lejnnial Dawn, Vol. I., Chap. X., and Vol. II., page 126.) “The man Christ Jesus, whogave himself ’ ’ at thirty years of age, was he who was previously - rich (of a higher nature), but»who for our sakes became poor ; that is, became a man, that he might give the only possible ransom for men—a perfect man’s life.— t Cor. 15 : 21.

Since the penalty of man’s sin was death, it was necessary for the Lord Jesus to become a man, be 1 ‘ made flesh, ’’or he could not redeem man. A man had sinned, and the penalty was death ; and if our Lord would pay the penalty, it was essential that he should be of the same nature (but undefiled, separate from sin), and die, else mankind could never be liberated from death. To do this, the man Jesus made sacrifice “of all that he had’'’—glory as a perfect man, honor as a perfect man could claim it, and, finally, life as a perfect man. And this was all that he had (except God’s promise of a new nature, and the hope which that promise generated); for he had exchanged his spiritual being or existence for the human, which he made “a sin-offering,” and which was typified by the bullock.

But since “the man Christ Jesus” gave himself as our ransom-price), it follows that he cannot be restored to manhood. If he were, we, the redeemed, would again come under the condemnation of death. But, thanks be to God, it remains a sacrifice forever, that we may be forever free from Adamic guilt and death. If, then, the Father would ever confer upon Jesus any honor, glory or life as a reward for his obedience even unto death, it must be a glory, honor and life on some other plane of .being than the human, so as not to interfere with our ransom-price.

Such was the promise of Jehovah to him, viz. : that he would highly exalt him above the human plane, and above his pre-human condition ; above all angels, principalities and powers, to his own right hand (condition of chief favor, next to Jehovah), and make him a partaker of immortality—the divine nature. For these and other joys set before him, Jesus endured the cross, de-• spising the shame, and is set down at the right hand of the Majesty on high.—Heb. 1 : 3.

The new nature which was received instead of the human, and as a reward for its sacrifice, is what is here typified by the Priest. While it is true that the sacrifice of the human was not finished until the cross, and that the divine nature was not fully received until the resurrection, three days later, yet, in God’s reckoning —and as shown in this type—the death of Jesus (the bullock) was complete when Jesus presented himself a living sacrifice at baptism. There he reckoned himself dead—dead to all human aims, or hopes of human glory, honor or life, in the same sense that we are exhorted to reckon ourselves dead indeed to the world, but alive as new creatures unto God.—Rom. 6:11.

This acceptance of Jesus by Jehovah at the time of his consecration, as though dead indeed, was indicated by the anointing with the Holy Spirit—the earnest or guaranty of what he would receive when death had actually taken place,

Thus considered, we see that the death of the bullock typified the offering by Jesus of himself, when he consecrated himself. This is in harmony with Paul’s statement, that when Jesus consecrated, saying—“Lo, I come [as in the volume of the Scriptures it is written of me] to do thy will, O God ’ ’—to die, and redeem many —there he took away the first [4 e. set aside the typical sacrifices] that he might establish [or fulfil] the real sacrifice for sin. (Heb. 10:7,. 9, 14.) Yes J there the slaying of the bullock occurred, and the three years of Jesus’ ministry showed that all human will was dead. and the body reckoned so, from the moment of consecration.

Jesus, the Anointed, filled with the Spirit, was the new, divine creature (though not perfected as divine— until the resurrection); and that relationship he always claimed, saying, The works that I do are not mine [as a man], but the Father that dwelleth in me, he doeth the works; the word which ye hear is not mine, but the Father’s which sent me. (John 14:10,24.) “Not my will [as a man] but thine [Father—the divine] be done”, [in and to this earthen vessel consecrated to death].-—Mark 15 :3b.

When the bullock was slain (when Jesus consecrated), the work was done in the ‘ ‘ Court, ’ ’ which we have seen typified the plane of human perfection or justification, the condition of faith in and harmony with God, the highest attainment of the flesh. Jesus was in this condition, a perfect man, when he offered himself (the bullock in the type) to God.

.Bearing in mind these distinctions, let us examine carefully the work of the typical Atonement Day, that we may more clearly understand the reality. Aaron was washed, in order fitly to represent the sinlessness of the “new creature.” (“No one who has been begotten by God practices sin ; because his seed abides in him, and he cannot sin, because he has been begotten by God.”—1 John 3:9.—Diaglott.') The new nature cannot sin, and it keeps a constant watch over the old nature, reckoned dead, lest it come to life again. Aaron was clothed for the service of the ‘ ‘ Day of Atonement, ’ ’ not in his usual garments of glory and beauty, but in garments of sacrifice, with the “linen garments,” emblems of purity—the righteousness of saints. The robe of linen was an earnest of the glorious robe to follow ; the “linen girdle” represented him as a servant, though not so powerful as when, at the close of the “Day of Atonement,” he would be girdled with the “curious girdle” of the ephod; the mitre of linen, being the same as that belonging to the glorious apparel, proclaims his perfect righteousness now, as then.

So the High Priest, the divine-minded, spirit-begotten one, though not yet born of the Spirit, was ready and able to accomplish the sacrifice of the atonement, and proceeded to do it as typified in Aaron. “Thus shall Aaron come into the Holy [the Most Holy] with a young bullock for a sin-offering and a ram for a burnt offering. And Aaron shall offer his bullock of the sin-offering which is for [represents] himself, and make an atonement for himself [the members of his body—the under priests] and for his house [all believers, the entire “household of faith”—the Levites]. And he shall kill the bullock of the sin-offering, which is for [represents] himself. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small [powdered], and bring it within the vail [the first vail or “ door ”]. And he shall put the incense upon the fire before the Lord [th‘e censer of coals of ..fire was set into the top of ■ the golden altar in the ‘ ‘ Holy, ’ ’ and the incense crumbled over it, gradually, yielded a smoke of sweet perfume], that the cloud of the incense [penetrating beyond the second vail] may cover the mercy-seat, that is upon the testimony [or which covers the Law], that he die not.”—Verses 3, 6, 11-13.

Looking through the type to the antitype, let us now, step by step, compare the doings of Jesus with the prophetic picture. When Jesus had consecrated, he immediately took the sacrificed human life (blood of the bullock) to present it before God as the ransom of ours. But first, before entering the “Most Holy” (perfect spiritual condition), he tarried in the “Holy ” (spirit-begotten condition), where the offering of his perfect humanity was acceptable—a sweet perfume before Jehovah.

As the High Priest took with him, along with the blood, fire from off the altar, and his two hands full of sweet incense to cause the perfume, so Jesus’ fulfilment of his vow of consecration, during the three and a half years of his ministry, was a sweet and acceptable perfume to the Father, attesting at once the completeness of the consecration and the perfection of the sacrifice. The sweet incense beaten small represented the perfection of the man Jesus. The fire from the “Brazen Altar” represented the trials to which he was subject; and when the perfections of his being (incense) came in contact with the trials of life (fire), he yielded perfect obedience to the divine will—a sweet perfume. Thus is shown his temptation in all points, y£t without ‘ sin. It was all consumed in the fire : so he yielded all in obedience. It was his ‘ ‘ two hands full ’ ’ which he offered, thus representing his full capacity and ability as being tested and required and yielded.

But while Jesus as a “ new creature ’ ’ was thus within the “Holy,” enjoying the light of the golden candlestick, fed by the bread of truth, and offering acceptable incense to Jehovah, let us look out into the “Court,” and yet further out, beyond the ‘ ‘Camp, ’ ’ and see another work progressing simultaneously. We last saw the bullock dead, in the ‘ ‘ Court. ’ ’ Now the fat of it has been placed upon the ‘ ‘ Brazen Altar ’ ’ and with it the kidneys and various life-producing organs. They are burning furiously, for a bullock has much fat. A cloud of smoke, called a “sweet savor to God,” rises in the sight of all who are in the ‘1 Court, ’ ’ viz. : Levites—believers.

This represents how Jesus’ sacrifice appeared to believing men. They saw the devotion, the self-sacrifice, the loving zeal (fat) ascending to God as a sweet and acceptable sacrifice. They well knew that with him God was ever well pleased. They knew from what they saw in the ‘ ‘ Court ’ ’ (in the flesh) that he was acceptable, though they could not see the sacrifice in its full grandeur and perfection as it appeared in Jehovah’s-sight (in the “Holy”), a sweet incense on the “Golden Altar. ’ ’

And while these two fires are burning—in the ‘ ‘Court ’ ’ the “fat,” and in the “Holy” the “incense,” and their perfumes ascending at the same time, there is another fire ‘ ‘ outside the camp. ’ ’ There the body of flesh is being destroyed. (Verse 27.) This represented Jesus ’ work as viewed by the world. To them it seemed foolish that he should spend his life in sacrifice. They saw not the spirit of obedience which prompted it, as the Father saw it; they saw not the loving perfections as the believers-(in the “Court” condition) saw them. No, nor did they see in him their ideal hero and leader : they saw only those elements of his character which condemned him, not being in condition to love and admire him. To them he was odious—an outcast—despised and rejected ; and they hid their faces from him, as, in the type, the Israelites turned from the burning carcass.

We see, then, how Jesus’ life for three and a half years filled all three of these pictures : His sacrifice of perfect manhood was, in the sight of the world, foolish and detestable; in the sight of believers, a sacrifice acceptable to God; in the sight of Jehovah, “a sweet incense. ’ ’ They all ended at once—at the cross. The bullock was entirely disposed of, the incense all offered, when Jesus cried, “It is finished," and died. Thus the man Christ Jesus gave himself a ransom for all.

The incense from the ‘ ‘Golden Altar” having preceded him and been satisfactory, the High Priest passed under the second “Vail” into the “Most Holy.” So with Jesus : having for three and a half years offered acceptable incense in the “ Holy, ” or consecrated condition, he passed beyond the ‘ ‘ Vail, ’ ’ death. For three days he was under the “Vail,” in death ; then he arose in the perfection of the divine nature beyond the flesh, ‘ ‘ the express image of the Father’s person.” He was “put to death in the fiesh, but quickened (made alive) in spirit,” ‘ ‘ sown a natural (human) body, raised a spiritual body.” He was then in the “Most Holy” condition, the perfection of spirit being.

…