Tabernacle Shadows Of The Better Sacrifices (1882)
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THE
TABERNACLE
AND
ITS TEACHINGS
WITH NOTES ON
THE CLEANSING OF THE SANCTUARY
“For there was a tabernacle made...which was a figure
for the time then present.” But Christ being come an High Priest of good things--to come by a greater and more perfect Tabernacle not made with bands...by his own blood he entered in once into the [antitypical] Holy Place [Tabernacle] have obtained eternal redemption for us.” Heb. 9: 2, 9, 11, 12.
SUPPLEMENT TO FEB. MO “ZION’S WATCH TOWER PITTSBURGH, PA., U.S.A.
THE
TABERNACLE
AND
ITS TEACHINGS
WITH NOTES ON
THE CLEANSING OF THE SANCTUARY
“For there was a tabernacle made...which was a figure for the time then present.” But Christ being come an High Priest of good things--to come by a greater and more perfect Tabernacle not made with bands...by his own blood he entered in once into the [antitypical] Holy Place [Tabernacle] have obtained eternal redemption for us.” Heb. 9: 2, 9, 11, 12.
SUPPLEMENT
TO FEB. MO
“ZION’S WATCH TOWER
PITTSBURGH, PA., U.S.A.
PREFACE
THIS pamphlet is prepared for thinking Christians especially those, who “by reason of use, have their senses exercised to discern both good and evil.” (Heb. 5: 11-14)
The author has sought to present not so much the details of the Tabernacle structure and its furniture, as an explanation of the teachings, and of the significance of the typical sacrifices. The former have-been frequently described at length by other writers.
In the interpretation of the types we accept as correct, only such interpretation, as is found in harmony with other features of the same type, and with the plan and Word of God in general. When we find this, and we believe it to be the case in those explanations offered in this little work, then we feel sure that we have the truth on the subject.
As many of the thoughts are new, the readers will generally be more benefited by a second or third reading than by the first.
This pamphlet is dedicated to the Priests and Levites of the Gospel Age--The body of Christ, and Household of Faith--praying the God of all grace that it may be blest to such as have an “ear to hear.”
The Author
Pittsburgh, Pa., U.S.A., February 1, 1882
THE TABERNACLE
CHAPTER 1.
A DESCRIPTION OF ITS FURNITURE -ITS APARTMENTS--ITS PEOPLE.
The Tabernacle which god commanded Israel to construct in the Wilderness, and in connection with which, all their religious services and ceremonies were instituted, is, as 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 their laws and their religious services and ceremonies, was typical of the spiritual Israel, with their higher privileges, developed during the Gospel Age.
This being true, our understanding of the plan and work of salvation now in progress, as will as its future developments, cannot fail to be greatly increased and cleared by a careful study of that Jewish shadow, which they repeated year by year continually for our edification, who live in this 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 would fail to attach sufficient weight and importance to the shadow, unless we realize how carefully God guided and directed all of its details: First, taking Moses up into the mount and giving him an illustration of just how things were to be made; Secondly, charging him to be very careful--”See, saith He, that thou make all things after the pattern showed thee in the mount.” (Heb. 8:5, Ex. 25:40). So too, with all the minutia of the service; every jot and tittle must be performed in the type, because it illustrated something great and grand coming after. 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--2 Sam. 6:6, 7; Lev. 10:2; Ex. 28:43; Num. 4:15, 20: 17: 13.
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 shall 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; and to him that knocketh, it shall be opened.”
The Tabernacle represented spiritual (heavenly) conditions; the furthest--Most Holy--representing the perfect spiritual condition in which Jehovah’s glory is seen. The glory within testified to the majesty of his presence, while the cloud without was a continual reminder of their separation from him.
The directions given to Moses for its construction may be found in Ex. 25 to 27, and the account of the performance of the work in Ex. 35 to 40. Briefly stated, the Tabernacle was constructed of a series of boards, “overlaid” or plated with gold and set on end into sockets of silver, and firmly fastened together by bars of the same wood (Shittim) also covered with gold.
This structure was 15 feet wide, 15 feet high, and 45 feet long (Shittim) also covered with gold. It was covered by a large linen cloth, with figures of cherubic woven into it, 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 materials and colors, and similarly woven with figures of cherubs, call “the Vail” (or second vail) was hung under the taches, thus dividing he Tabernacle into two apartments. The first or larger apartment (15 feet wide and 30 feet long) was called “The Holy.”*
The second apartment (15 feet wide and 15 feet long) was called “The Most Holy.” Over this Tabernacle proper, was a tent to shelter it and protect it from the weather. It was made of a covering of goat’s hair, another of ram skins dyed red, and another of badger skins--seal 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 linen curtains suspended from silver hooks, set in the tops of wooden posts 7-1/2 feet high, which were set in heavy sockets of brass (copper) and braced like the test 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.” It also was of linen embroidered with blue, purple and scarlet. It will be noticed that the three entrance passages, viz.: “the gate” to the court or “holy place”--”the door” to the “holy” and “the vail” to the “Most Holy” were of the same material and colors. *Frequently this in our translation is improperly called the “holy place;” and in such instances the word place will be found in italics, indicating that it has been supplied by the translators, as for instance in Ex. 26:33. This error is quite confusing as “the court” was properly called “the holy place.” When place is not in italics, “the court” is always means. See Lev. 14:13 and 6:27. In some instances “The Holy is termed “The Tabernacle of the congregation” and called “the Holy place” (place in italics.) Instances, Lev. 16:17, 20, 33. In our description we will call those apartments severally, “The Camp,” The Court,” “The Holy” and “Most Holy.”
THE FURNITURE OF THE COURT
consisted of but two pieces: the “Brazen Altar” and the “Laver.”
THE BRAZEN ALTAR
First on entering the gate and immediately in front of it stood the Brazen Altar. This altar was made of woodland covered with copper, it was 7-1/2 feet square, 4-1/2 feet high. It had various utensils belonging to its service--fire plans, 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 which served as a mirror, and was a receptacle for water for the washing of the priests before entering the Tabernacle.
THE FURNITURE OF THE TABERNACLE consisted of a Table, a Candlestick and a Incense Altar in the holly, and the Ark of the Testimony in the Most Holy.
THE TABLE OF SHEW BREAD
Within the Tabernacle on the right (north) stood a wooden table overlaid with gold, and upon it were placed twelve cakes of unleavened bread in two rows or piles with frankincense on top of each pile. (Lev. 24:6) The bread was for the priests; it was holy, and was renewed every Sabbath day.
THE GOLDEN CANDLESTICK
Opposite this table was 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--there were no windows.
THE “GOLDEN INCENSE ALTAR”
Further on, close up the “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 as the priests brought it in the censers which they set in the top of this 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 called the “Mercy Seat,” which was of pure gold. Upon it (and of the same piece) were two cherubs of gold-beaten work. Within this ark (under the mercy seat) were placed the golden bowl of manna, and Aaron’s rod that budded, and the two tables of the law. (Heb. 9:4) Upon the mercy seat, a supernatural light appeared shining out between the cherubim: 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 used as the basis, and was covered by these metals was used, we believe, simply to make the articles lighter of weight, than if of solid metal. This would be an important consideration where they traveled continually. (The vessels of the Temple were of solid metals. 1 Kings 7:23, 48) 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 is an image of the Diving Being.
It will be noticed that the arrangement of the structure formed three general parts--the
CAMP, COURT AND TABERNACLE
The Camp represented the condition of the world of mankind in sin, typified by all Israel. These were separated from all holy things by the curtains of white linen, which to those within represent a wall of unbelief which hinders their view of, and access to holy things within. The only view of, and access to holy things within. The only way to enter “the court” or “holy place” is to come through the gate--”I am the way...no man cometh unto the Father but by me.” John 14:6.
The Court represented the condition of justification entered by faith in Christ, the “gate.” Into this court, only Levites (type of believers) were allowed to come. These have access to the brazen altar and laver, and do service in the court, but have no right as Levites (believers) to go into the Tabernacle; no, nor even to look into it. (Num. 4:19,20) Here all things are of copper representing the perfect human condition.
The Tabernacle represented the condition of all who have changed their nature; that is, those who have consecrated their human nature to death, and have become partakers of the Divine nature by being begotten of the Spirit. And 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; not even to look into them. (“The natural man receiveth not the things of the Spirit...neither can he know them because they are spiritual discerned.)” 1 Cor. 2:14
All things in the Tabernacle are of gold representing 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, enter the Divine condition represented by the Tabernacle.
The court or justified human condition was entered by faith only; but while we must retain the faith that justifies, we must do more, if we would change our 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 a living sacrifice to God; no longer to seek for human pleasure, honors, praise, etc., but to be dead to these and alive to the heavenly ones. Yet we come into this condition also, through Christ Jesus our Lord.
The two apartments of the Tabernacle, the Holy and the Most Holy, represented two phases of the Divine life. The Holy represented the present condition of those begotten of God through the Word. (Divine minded, “new creatures,” dwelling this side of “the vail”--in the flesh.) The Most Holy represented our perfected condition as new creatures. When born from the dead in the resurrection. Then being beyond the vail--the flesh, we shall have our glorious spiritual bodies, as well as our spiritual minds. We shall be like our Leader, our forerunner beyond the vail, who, having entered, hath consecrated for us this new and living way (to the new life) beyond the vail, that is to say his flesh. 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 vail. (Heb. 6:19; and 10:20)
We see, then, that justification by faith, brings us into a condition of peace with God. Our sins being forgiven, we are a step nearer to God, but still human--in the court. If we would attain to the prize of our high calling which is of God in Christ Jesus, entering in through the Holy to the Most Holy, we must follow in
THE FOOTSTEPS OF JESUS
our Leader and Head--the High Priest of our profession. By faith in his ransom we have entered the gate to the court--the vail of unbelief is passed. By renouncing our human will and all our human aspirations and hopes, we pass the second vail, or vail of human mindedness, counting our human will as dead; henceforth not consulting it, but the will of God only.
We now find ourselves as “new creatures” in The Holy--in the first of the “the Heavenlies” or Holies (Eph. 2:6) E. Diaglott); and here we are enlightened by the Golden Candlestick, (God’s Word) refreshed and strengthened daily with the truth as bread (lawful only for the Priests to eat). And thus enlightened and strengthened, we are daily offering up spiritual sacrifice at the Golden Altar, acceptable to God by Jesus Christ--a sweet perfume to our Father.
Thus, all such are in a heavenly or holy condition now--seated at rest and communion) with Christ in the first of those heavenly places” seated at rest and communion) with Christ in the first of those heavenly places” but not yet in the Holiest of all. No, another vail must first be passed: As the passing of the proceeding vail was the death of the human will, so the passing of the second vail is 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 shall be in the “Holiest of all”--made perfect--born into the Divine condition.
With these thoughts as to the three conditions represented by these three places--Camp, Court and Tabernacle, let us notice particularly the three classes occupying these conditions--viz., the World, Believers and Consecrated Believers; typified respectively by
ISRAELITES, LEVITES AND THE PRIESTHOOD
In understanding the significance of the Tabernacle service, it is necessary, not only to get a clear idea of the structure, its furniture, and their typical signification, but also of the actors and their significance, as types.
Israel is used in many instances to typify the Gospel 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 represents the tedious pilgrimage through which many pass, seeking the promised Canaan--”Come unto me and I will give you rest.”
As in the type, so in reality, the promised Canaan of rest is not afar off, if they had faith enough to go up and take it. God has made abundant provision for them. Yet they journey through the wilderness of sin seeking rest, but finding none, because they lack faith in God’s promises. Some wander thus a long time; some never enter the Canaan rest because of unbelief.
But while Israel according to the flesh, is thus an in many other ways used to typify the spiritual Israel; yet, it is a totally different type, as we are now examining it, in its relations to the Tabernacle.
Here, Israel unquestionably typifies the whole world of mankind. The sin offering sacrifices, atonement, etc. Made typically for them (and them only) were typical of better sacrifices and atonement, made o n 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.” (1 John 2:2)
In a word, Israel was a type, as well as the Tabernacle, Priests, Levites, and Sacrifices. And that which was there done in pictures, is, since the first coming of Christ, being carried out on a higher plane and on a larger scale. The latter the reality, of which that was the type or shadow.
As Israel typified the world, so the tribe of Levites, we believe, typified the “Household of faith,” or all believers in Jesus and his ransom.
The Priesthood--one body under one chief of High Priest--was typical of the “little flock” who are to be--with their “Head” or “High Priest--Kings and Priests, to reign on the earth. (Rev. 5:10)
But before these members of the body of Christ shall be united to their Head and begin their reign, they must first “suffer with Him” in making the sacrifices, as we will shortly see. (2 Tim. 2:12)
Peter tells us who were typified by the priests, when addressing those who are sanctified, he says: (1 Peter 1:2 and 2:5,9) “Ye are ...an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. “Ye are...a royal priesthood.”
That the head or chief of this priesthood--”little flock”--is Jesus, is repeatedly mentioned by the apostles. We give but one quotation: “Holy brethren (the Royal Priesthood) partakers of the Heavenly calling, consider the apostle and High Priest of our profession, 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 Levites (typical of believers, or those on the justified plane) existed for a long time before the priesthood was instituted. So in the antitype, the royal priesthood began with the anointing of Jesus (at baptism, Luke 3:22, Acts 10:38) but believers, justified by faith in Christ, had lived long before that. For instance--Abraham who 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--though not of the “royal priesthood.”
CHAPTER II
ANOINTING THE PRIESTHOOD
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”--the Bride, the Lamb’s wife.” Though they will be greatly blessed as the Lord’s ministers--Levites, it will not be so grandly high as the position of priests. “The narrow way to life “(Immortality) was not opened up until Jesus came. He was the first to walk on it. He “brought life and immortality to light.” (2 Tim. 1:10) And though all believers (Levites) shall become possessors of everlasting life, [and the world (Israel) also, if they will accept it--during the Millennial age] yet, only the priesthood, who overcome and follow their Leader in the narrow way to life--sacrificing the human--thus seeking glory, Honor and Immortality, will ever become the possessors of that unlimited degree of life called Immortality, as yet possessed only by Jehovah and our Lord Jesus. (See “Food for Thinking Christians,” page 134, or “Zion’s Watch Tower,” Sept. 1881, page 7--”The narrow way to life.”)
Under the Law the anointing was the ceremony by which the Priests were installed in God’s service. The Priests 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 under penalty of death. Ex. 30:25-33 This oil typified the Holy Spirit of adoption whereby we are sealed. Only the consecrated ones are ever to be anointed thus. 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 he had to be washed in order to fitly represent the purity of the antitype. Aaron was then clothed with the holy garments of “glory and of beauty,” (Ex. 28) and then the anointing oil was poured on his head. Each article of the glorious apparel was typical of qualities and powers of the Great Deliverer--head and body, which Jehovah discerned looking down to “the magnification of the Sons of God,” and the fulfillment in them of his promises.
THE HIGH PRIEST IN GARMENTS OF “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. (Ex. 28: 4)
The linen coat represents the High Priest’s purity, while its embroidery showed the outgrowth of that character in works. The mitre, a strip of fine linen, worn around the forehead, to which was fastened with a blue lacer, the golden plate or crown, shows that the crown is righteously his. Upon the golden plate was inscribed, “Holiness to the Lord,” thus proclaiming: This great High Priest is entirely devoted to the accomplishment of Jehovah’s purposes. The golden crown proclaims his royalty: He is to be “a priest upon his throne”--a priest forever (for the age) after the order of Melchizedek. (Psa. 110:4) The linen girdle indicates a righteous servant; linen--righteousness; girdle--servitude.
The upper robe, made of blue represents his faithfulness. The fringe of it was made of golden bells and pomegranates. The pomegranate, being a choice fruit, showed that his faithfulness bore fruit; the gold bells, that God witnessed to his faithfulness.
The ephod was made of a cloth of purple, blue, scarlet, white and gold threads; interwoven skillfully and beautifully. It was of two parts, one hanging in front and the other over the back. These two parts were fastened together by two gold clasps which rested on the shoulders. This ephod, we believe, typified two covenants: the Abrahamic 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 support them, they must 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)
The Abrahamic Covenant truly, is partly fulfilled in the person of the High Priest--who is the Seed, the spiritual seed, which is to bless all. But we have seen that the Abrahamic covenant has two phases: the Heavenly, spiritual seed, and the fleshly seed, the literal descendants of Abraham; the latter the only one recognized by Abraham, the spiritual being hid in the natural. During the Gospel Age the spiritual seed develops and becomes members of the body of the High Priest growing up into the head. But after this spiritual seed has been developed, that phase of the covenant, understood by Abraham and all his descendants to this day, will be fulfilled. So say Paul: “As concerning the Gospel (the spiritual part of the covenant) they are enemies for your sakes; but as touching the election they are (still) beloved for the father’s sake. 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 delivered, [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. 11:26-29
So then, after the body of Christ, the spiritual seed is complete, the Abrahamic covenant must have a fulfillment to the fleshly seed; that fleshly seed must become great “as the sand by the seashore” as the heavenly seed is likened to the “the stars of heaven.” They must first be turned to righteousness and truth, and 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 God promises to make when the Day of Atonement is ended and he has taken away their sins. (Jer. 31:31, Ezk. 11:19 and 36:24), Rom. 11:27) This new covenant 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 shows 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 vouchsafes to him the ability to faithfully maintain his righteous character; the purple proclaims the restoration of the royalty of earth as possessed by Adam, earth’s first monarch. All of these blessings are woven together--made sure, by the Divine power of the anointed Priest, as shown by the interwoven golden thread. That part of the Abrahamic covenant referring to the spiritual seed, is represented as complete in God’s sight. They all as Good sees them, are born of the spirit to t he completeness of the Divine nature, represented by the gold, and in the person of the Priest.
Thus Jehovah has laid all these covenants 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 shoulders, 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. (Exo. 28:26-28) This breastplate represents beautifully the Law. It was not a part of the Abrahamic covenant 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. 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 his delight to keep it. As a “breastplate” of righteousness” it was covered him. That which condemned all imperfect 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 double. The size, a span, indicates 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 literally, while his body has his righteousness imputed.
Its being double of the same size and measure represents 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 former, or front part seems to illustrate the spirit of the law as kept by the true Israel--or overcomers--”the righteousness of the law fulfilled in us, who walk not after the flesh but after the spirit.” (Rom. 8:4) The law of love. 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 kept by divine power; and so we know, 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. “They shall be mine in the day that I come to make up my jewels.” 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.”
The equality of size, of the two parts of the breastplate seems to illustrate what we have seen to be frequently taught elsewhere in Scripture, viz.: that the Jewish and Gospel ages are of equal size and measure; the Jewish a type or picture of this age.
As Aaron stood there clothed in these typically glorious and beautiful robes and anointed with the holy oil, his head representing Jesus--the head of the priesthood, and his body representing the church complete in him, how impressive his significance, as a type of the World’s High Priest, undefiled, and clothed with power and authority to carry out Jehovah’s covenants. We see the body again typified individually 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 his body. God gave Jesus “to be the head over all things to the church which is his body.” (Eph. 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 firstborn. These under priests were robed in linen garments, the imputed righteousness of Jesus, and girdled, showing that they were servants under their head.
As Aaron had the holy oil poured upon his head, so our head, 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 this consecration. There He was “anointed with the oil of gladness above his fellows”--as head over all the joint heirs. A measure of the Spirit is given to every man 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 Ghost 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 the head.
The oil “ran down even unto the skirts of his garments” (Psa 133:2) thus representing how the members of his body, are all to be partakers of the same anointing after their head. “T 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, to be 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 (anointed one)--”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 ”even 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.”
CHAPTER III.
CONSECRATING THE PRIESTHOOD
Lev. 8:14, 33
This requirement of the Law was typical of the entire consecration of the human nature of Jesus and his body, to the will of Jehovah--his obedience even unto death; and the obedience of the members of his body suffering the same with him. All the body represented by Aaron’s sons, as well as the Head, represented by Aaron, are by the sacrifices now being made, consecrated for their future work as kings and priests, to restore and rule and bless mankind. When this consecration is made, they have given ALL they had. But their extremity is Jehovah’s opportunity, and when they have consecrated all they had to destruction, they are begotten of God to a new nature--the spiritual; and not only so, but to the highest order of the spiritual--the Divine nature; and as such they are owned as sons of God. (Gal 4: 4,7 and 2 Pet. 1:4)
The type now shows these two natures: the higher is represented by Aaron and his sons, while the human is 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 our human nature. From that moment, all that happened to the bullock, represents what was to be done to Jesus and his body--the church--as human beings. The bullock is delivered up to “the Law”--(represented by Moses) to meet its demands. To thus meet the demands of the law, it must be slain--”And Moses slew it.” Then he applies 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 recognize first the blood which sanctified it. The blood poured at the bottom of the altar, shows that through the blood of the sacrifice (life given) even the earth was purchased back from the curse which sin brought upon it. See Eph. 114: “Unto the redemption of the purchased possession.”)
And Moses took the bullock, his hide, flesh, etc. And burned them with fire without the camp. (Vs. 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, through the sacrifice, they shall ultimately be delivered. But while the human existence is destroyed, as represented by the burning of the bullock without the camp, God accepts the loving zeal which says, Lo, I come to do thy will O God.” “I delight to do thy will O my God”--as represented by the offering on the altar, of the fat and parts of the inward life-producing organism, as a sweet savor unto the Lord.
Other features of the same consecration are shown by the two rams mentioned in verses 18 and 22. The first mentioned is the ram for burn offering. Aaron and his sons laid their hands upon its head, thus indicating that it represented them. It was killed; its blood sprinkled the altar; and Moses “cut the ram into pieces and wash the inwards and legs in water” and “burnt the head and pieces, and the fat.,” Thus Jesus and his body, the church are being presented before God on the altar, during the entire Gospel Age. The head was laid there first, and since, all who are “dead with him,” cleansed, as in the type, by the washing of water through the word. Its burning on the altar shows how God accepts this “as a sweet smelling savor.”
The second ram, “the ram of consecration,” shows 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--(Consecration is an individual work). And he put it upon the tip of the right ear, thumb of right hand and 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,” walk by faith,” “walk in the spirit,” “walk in the light,” and even “as ye received Christ, so walk in him.”
The choice portions of the ram, inwards and fat, representing our best powers, were taken in t heir hands, and waved, passed to and fro, before the Lord representing the fact that a consecrated offering is not given the Lord for the moment, or day, or year, but continually we keep our affections and powers uplifted before our Father, never ceasing until accepted of him as having finished our course. And Moses took them off their hands, God’s acceptance shown by fire. 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 as entire consecration.
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 high and 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 wafer, mingled with honey represented our faith in the exceeding great and precious promises of Glory, Honor and Immortality. Honey, a type of the bliss of paradise, was never allowed to be burned in sacrifice; so it is earthly bless and pleasure only which we consecrate.
Without these three elements, it is impossible for our consecration to be acceptable, viz: Justification (purity) Sanctification by the Spirit through the belief of the truth and faith in the promised Glorification.
This consecration is in progress during the entire gospel Age; even when as individuals our offering has been waved and accepted, we are to abide in the Tabernacle, eating of the cakes, growing in grace and knowledge continually, by partaking of the assurances and promises of God’s Word--for we shall live by the words (promises) which proceed from the mouth of God.
The boiling of the flesh of consecration [vs. 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 [ver. 32], showing how we are to be entirely consecrated and none of our time or powers wasted.
The seven days of consecration [vss. 33 and 35] show again that we are consecrated to God’s service not a part of our time only, but all of it, for seven is the complete number in Scripture and signifies all or the whole of whatever it is applied to. (“Seven Seals,” “Trumpets,” “Plagues,” etc.) Ver. 36 shows the completion of the work of consecration.
There never was a time when it was more necessary than now, to 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 it 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 the work finished. And if we fail to be among the priests now during the time of consecration, we cannot expect to be one of them when they begin their service for the people in the “ages to come-when these same priests (now despised of men, but a “sweet savor to God,” shall have the tile of King added, and with their head--Jesus, rule and bless all nations. Do we wish to be among those who will sing to the praise of our great High Priest, “Thou hast made us unto our God, Kings and Priests and we shall reign on the earth?” If so, let us be fully consecrated now, for “If we suffer with him we shall also reign with him.” (2 Tim. 2:12)
CHAPTER IV
THE GREAT DAY OF ATONEMENT
Lev. 16:3-33
In considering this type we must, to appreciate it, remember that it is a picture by itself, of one particular part, of the work of the World’s High Priest, yet in the more full and complete sense he is the head and we 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 complete. For instance, the ceremony of anointing commenced with the ”Head,” but the anointing applied to all the body during the entire age as we have seen. As the consecrating of the priesthood includes all the members of his body, and requires all the Gospel Age to complete it, so also with the sin offering or the sacrifice of atonement: it commenced with the Head and we “fill up the measure of the sufferings of Christ which are behind,” and therefore this suffering requires all of the Gospel Age. The atonement day, which in the type, was but a twenty-four hour day, we see then in the antitype, to be the whole Gospel Age.
So we see that all of these pictures are separate and distinct, and will all be complete at the end of the Gospel Age. And then shall the Great High Priest of the world (Jesus and His bride, made ONE, Head and members complete) stand forth crowned a King and Priest after the Melchizedek order.
There he will stand before the world (manifest, recognized but unseen) 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 the soul that shall not hear that Prophet, shall be destroyed from among the people.” When brought to a perfect knowledge and ability, perfect obedience will be required, and all who will not render it will be cut off from life--the second death. (Acts 3:22,23)
There he will stand, Priest of the Most High God and King of Salem, i.e., “King of Peace”--”A Priest upon His throne..”
He came typically to the Jews in the end of their age as prophet, (teacher) as priest (“when he offered up Himself,” Heb. 7:27) and as King (when 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 their High Priest and as their King or ruler. The word teaches however, that is not by the church only that he is to be accepted, but He (together with us as his body) shall be the Prophet for the people, the Priest for all the people, and the King over all people, nations and languages; Lord of all,” Priest of all, Prophet or teacher of all.
In the type of the Priests’ consecration, we saw Aaron and his sons representing Jesus and his body as “new creatures,” and a bullock representing their humanity; but in the type now to be considered, we find Aaron representing the entire anointed one (head and body), and the two sacrifices, a bullock and a goat, representing the separateness, yet similarity in suffering of their humanity, as the sin offering. The bullock represents Jesus at the age of thirty years--the perfect man who died on our behalf. The High Priest as we have already seen represents Jesus, anointed to be the 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. We understand that Jesus, the man at thirty years, 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 ransom for men--a man’s life. (1 Cor. 15:21)
Since the penalty of man’s sin was death, he must become a man or he never could redeem man. A man had sinned and the penalty was death of man, and if Jesus would pay t he penalty he must be of the same nature, (but undefiled, separate from sin,) and die, that man might in due time be liberated from death. To do this Jesus made sacrifice of all that was human--glory as a perfect man, honor as a perfect man could claim it, comfort and ease as a perfect man could enjoy it, and finally life as a man. And this life, was all he had, having exchanged his life as a spiritual being, for the human, which he now makes “a sin offering” as typified by the bullock.
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 a partaker of immortality--the Divine nature. For these and other joys set before him, Jesus endured the cross, despising 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 crucifixion, is what we understand to be 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 the human (the bullock) was complete when Jesus presented himself a living sacrifice at baptism--the type of his covenant of death. 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 as though dead indeed, was indicated by the anointing with the Holy Spirit--the earnest or guarantee of what he should receive when death had actually taken place.
Thus considered, we see that the death of the bullock typifies 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. There he took away the first, or set aside the typical sacrifices that he might establish or fulfill the real sacrifices for sin. (Heb. 10:9, 14) Yes, there the slaying of the bullock occurred, and t he three years of Jesus’ ministry showed that all human will was dead, and the body reckoned so from the moment of consecration.
The anointed Jesus--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 15:36)
When the bullock was slain--when Jesus was consecrated, the work was done in “the Court” which we have seen typified the plan of human justification or perfection--the condition of faith in and harmony with God as men--a sinless condition--the highest attainment of the flesh. Jesus was in this condition, as a perfect man when he offered himself (the bullock in type) to God.
Bearing in mind these distinctions, let us examine the work of the typical Atonement Day, that we may more clearly understand the reality. Aaron was washed, in order to fitly represent the sinlessness of the “new creature” (no one who has been begotten of God practices sin; because his seed abides in him and he cannot sin, because he has been begotten by God.” 1 John 3:9, Em. Diaglott) The new nature cannot sin, and it keeps a constant watch over the old nature reckoned dead lest it come to life again. He was clothed 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 through not so powerful as when 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-spiritually begotten one, though not yet born of the Spirit, is able to accomplish the sacrifice of atonement. Aaron now brings his typical sacrifice as we read: “Thus shall Aaron come into the Holy Place (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.” [The censer of coals of fire was set into the top of the golden altar in the “Holy” and the incense crumbled over it, gradually yielding a sweet perfume and smoke] 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.” (Ver. 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 human life (blood of the bullock) to present it before God as the ransom for ours. But first before entering the “Most Holy” he must tarry in the “Holy’ and make a sweet perfume before Jehovah. He therefore took with him along with the blood, fire from off the altar, and his two hands full of sweet incense which he crumbled over the fire to cause the perfume.
This illustrates how Jesus’ life, after consecration was a sweet and acceptable perfume to the Father, attesting at once to the completeness of the consecration and the perfection of the sacrifice. The sweet incense beaten small, represents the refined perfection of the man Jesus. The fire from the Brazen Altar represents the trials to which humanity is subject; and when the perfections of his being (incense came in contact with the trials of life, he yielded perfect obedience to the Divine will--a sweet perfume. Thus is shown his temptation in all points, yet 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.
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 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 Court--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 all knew well 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.
But while these two fires are burning, in the Court and the Holy, and their perfumes ascending at the same time, there is another fire outside “the camp.” There the body of flesh is being destroyed. (Ver. 27) This represents how Jesus’ work was viewed by the world; to them it seem foolish to spend his life in sacrifice. They saw not the spirit of obedience which prompted, 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 them, not being in condition to love and admire him. To them he was odious--and outcast--despised and rejected; they hid their faces from him.
Do we see then how Jesus’ life for three and a half years fills all three of these pictures: His sacrifice of perfect manhood--in the sight of believers, a sacrifice acceptable to God; in the sight of Jehovah, “a sweet incense;”? Was entirely disposed of when Jesus cried, “It is finished--and died. Thus the man, Christ Jesus, gave himself.
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, he passed beyond “the vail, that is to say, his flesh.” For three days he was under the vail--in death--but then arose in the perfection of the Divine nature and the “express image of the Father’s person:” “Put to death in the flesh, but quickened (made alive) in Spirit” ”sown a natural (human) body, raised a spiritual body.” He was then in the “Most Holy,” or perfection of spiritual being.
The next step was to present the blood (ver. 14)--The evidence of the redemption--for “yet were redeemed...with the precious blood (life) of Christ. (1 Pet. 1:19) This going into the presence of the Mercy Seat and sprinkling, or presenting the blood was evidently fulfilled by Jesus, when he, after forty days, ascended up on high, there to appear in the presence of God for us.
We now leave the High Priest before the “Mercy Seat” while we go out to “the court” to witness another work. We quote: “And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering. And he shall take the two goats and present them before the Lord at the door of the Tabernacle. And Aaron shall cast lots upon the two goats; one lot for the Lord and the other lot for the scapegoat. And Aaron shall bring the goat upon which the Lord’s lot fell and offer him for a sin offering. But the goat on which the lot fell to be the scapegoat, shall be presented alive before the Lord to make an atonement with him, or let him go for the scapegoat into the wilderness.” (Ver. 5, 6-10)
The two goats taken from Israel and brought into the “Court,” represent true Christians: First, taken from the world condition, they are brought into the Court or justified condition. There they present themselves before the Lord--desiring to become dead with Christ as human beings, and to enter the heavenly or spiritual conditions as Jesus did--first, the spiritual mind, and secondly, the spiritual body.
But as all who say: “Lord! Lord!” shall not enter the kingdom, so too, of those who say, “Lord, here I give myself away.” They know not what they ask, or what it costs or denial of self, to take up the cross daily and follow the bullock--to “go to him without the camp (to the utter disregard and destruction of the human hopes, etc.,) bearing the reproach with Him.” (Heb. 13:13) So, we find in this type both classes of those who covenant to become dead with Christ--those who do really follow in his footsteps as he hath set us an example, and those who through fear of (this) death, are all their lifetime subject to bondage. (Heb. 2:15) The first is the Lord’s goat; the second the scapegoat. Both of these classes (goats) as we shall see, will have a part in the atonement work--bringing the world into complete harmony with God and his Law, when this “Day of atonement sacrifice (the Gospel Age) is ended. But only the first class (the Lord’s goat) who follow the Leader, are the first class (the Lord’s goat) who follow the Leader, are a part of the sin offering. (Ver. 9) “If we suffer with Him, we shall also reign with Him.” (2 Tim. 2:12)
The casting of lots to see which goat would be the “Lord’s” and which the “scapegoat,” indicates that God has no choice as to which of them shall win the prize. It shows that God does not arbitrarily select which shall become partakers of the divine nature and joint heirs with Christ our Lord. Whichever believer presents himself is acceptable, and he that keeps the covenant shall have the reward promised.
To return to the High Priest: He having sprinkled the Mercy Seat with the blood of the bullock seven times (perfectly) “Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the Mercy Seat.” (Vss. 14-15) In a word, that which was done with the bullock was repeated with the blood sprinkled just the same; its fat, etc., burned on the altar in the Court also. [It is worthy of notice that a prime bullock is always very fat, while a goat is a very lean animal.] Its body, was burned in like manner as that only those animals which were sin offerings were burned without (outside) the “Camp” (Heb. 13:11) and then he tells us to go to him without the camp bearing the reproach with him. (Heb. 13: 12), “The reproaches of them that reproached thee, are fallen upon me.” Psa. 69:9.
The Lord’s goat represented all of the “little flock,” they are all alike--they all came by the same “narrow way;” so what is true of the company as a whole, is true of each one in it; therefore the Lord’s goat typifies each one and his sacrifice, except that all must be complete and the sacrifice of each ended before the “blood” of the goat (representative of all the body will be presented on the Mercy Seat.
The blood sprinkled upon and before the Mercy Seat was in the design of a cross, with the top or head of the cross on the Mercy Seat. This is shown by the description: “He shall sprinkle it with his finger upon the Mercy Seat eastward (toward the “door”) and before (across, in front of) the Mercy Seat.” This is the full end of the sin offerings for the sins of the world. The bullock, as we have seen, was a sin offering for the “Household of faith” the under priests and Levites), and the goat, was the sin offering “for the people”--Israel--type of the (at present) unbelieving world.
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