(Exodus 26. 1-6).
Verse 1 " Moreover thou shalt make the tabernacle with ten curtains of
fine twined linen, and blue, and purple, and scarlet: with cherubim of cunning
work shalt thou make THEM."
HAVING considered the principal vessels of the sanctuary, we now come to the
consideration of the Tabernacle itself. In this Tabernacle of Witness, there
are two sets of CURTAINS and two COVERINGS. The ten curtains of fine twined
linen, and blue, purple, and scarlet, with cherubim, form the TABERNACLE; and
the eleven curtains of goats' hair, form what is called the TENT over the
Tabernacle.
Then the COVERING of the TENT was of rams' skins dyed red, and the COVERING
above that was of badgers' skins (Ex. 36. 8, 13. 14, 18, 19).
It is of importance to keep the Tabernacle and Tent distinct in our minds, for
although the translators often confound the terms "Tabernacle" and
"Tent" ("Mishcahn" and "Ohel"), the Holy Ghost
employs the most exact and beautiful precision; and it is by attention to it
that we may hope, through Divine grace, to ascertain the mind of God.
The TABERNACLE, as the Hebrew word "Mishcahn" signifies (which is
from "shahcan" to dwell) is God's DWELLINGPLACE, according to Ex. 25.
8, "Let them make Me a sanctuary, that I may dwell among them," and
is more immediately connected with God's abiding presence.
The TENT ("Ohel") is connected with the congregation, because in the
open space before the door or entrance of the tent the congregation of Israel
assembled therefore the Holy Ghost never uses the expression "tabernacle
of the congregation ;" but in the Authorized Version the terms are
frequently confounded. In the "Englishman's Bible" the distinction is
invariably shown. "THOU SHALT MAKE THE TABERNACLE." A dwelling-place
for God with men. Oh, marvellous, condescending grace! "Will God in very
deed dwell with men on the earth? Behold, heaven and the heaven of heavens
cannot contain Thee" (2 Chr. 6. 18).
Christ Himself, whilst He was on the earth, was God's tabernacle, and as such
He abode alone (John 1. 14, and 12. 24). "The Word was made flesh, and
dwelt (or tabernacled) among us." He was God manifest in flesh: the
Godhead and the glory dwelt in Him. But Christ having died, and being by the
right hand of God exalted, and having received of the Father the promise of the
Holy Ghost, and sent down the Comforter: by that One Spirit all believers are
now baptized into one body, in union with their glorified Head. The Church on
earth forms the tabernacle or dwelling-place of God, as we read in Eph. 2. 22,
"In whom (Christ) YE also are builded together for an habitation of God
through the Spirit."
In this sense the Tabernacle represents the whole Church of God, looked at in
the Spirit, not in the flesh, composed of all true believers in Jesus
throughout the world. I speak not of any manifest oneness, but of that which
exists in the Spirit, notwithstanding all the outward failure and division. It
was for this spiritual unity the Lord Jesus prayed in John 17., and this unity
we are exhorted "to keep," that is, to recognize and manifest (see
Eph. 4. 3-6).
As to the MATERIALS of which these curtains are composed. "OF FINE TWINED
LINEN." Let it be borne in mind, that here the Church is not looked at
only as the purchase of the blood of the Lamb - the ram's skins, dyed red, will
give us that thought in due time - but as the workmanship of the Eternal
Spirit. "The new man, which is renewed in knowledge after the image of Him
that created him" (Col. 3. 10). "God's workmanship, created in Christ
Jesus unto good works" (Eph. 2. 10). "The new man, which after God is
created in righteousness and true holiness" (Eph. 4. 24).
"The fine linen is the righteousness of saints" (Rev. 19. 8), is
expressive of conformity, through the Spirit, to the image of Christ as the
Holy One. For he that is begotten of God sinneth not (1 John 3. 9). "The
righteousness of the law is fulfilled in us, who walk not after the flesh, but
after the Spirit" (Rom. 8. 4).
When the Tabernacle is regarded as a type of the Lord Jesus during His earthly
sojourn, the fine linen represents His pure, sinless humanity.
"AND BLUE." Blue is the colour of the heavens, and the root of the
Hebrew word rendered "blue" signifies PERFECTION. Therefore BLUE is
the emblem of heavenly perfectness. And how beautifully these two thoughts of
righteousness and heavenly perfectness are expressed by the Lord Jesus in His
sublime prayer in John 17! "I pray not that Thou shouldest take them out
of the world, but that Thou shouldest keep them from the evil."
"Sanctify them through Thy truth: Thy Word is truth" (v17). Here is
the FINE LINEN. And, again: "They are not of the world, even as I am not
of the world" (v16). Here is the BLUE. "And for their sakes I
sanctify Myself" (set Myself apart from the world to God), "that they
also might be sanctified through the truth" (v19). Here is the fine linen
and the blue combined. For by the Holy Ghost, sent down from heaven, uniting
the believer with a glorified Christ at God's right hand, just so far as his
soul enters by faith into the truth, is he in heart separated from the world,
and brought into fellowship with God. And thus the holiness and the
heavenliness of Jesus are wrought by the Holy Ghost into the saint's spiritual
being.
When on earth, Christ was the heavenly Man, as He Himself said, "No man
hath ascended up to heaven, but He that came down from heaven, even the Son of
Man which is in heaven" (John 3.13).
"AND PURPLE." The emblem of earthly and heavenly glory combined. For
through the indwelling of the Holy Spirit the believer is identified with the
Lord Jesus, in whom the earthly glories of the SON OF DAVID, and the divine and
heavenly glories of the SON OF GOD, meet and centre.
"AND SCARLET." The emblem of earthly glory. Jesus as the offspring of
David was born King of the Jews, and as King of the Jews He was crucified,
witness the title written over Him on the cross. At present Jesus is rejected
as King both by Jew and Gentile, and believers share with Him in that
rejection. But "it is a faithful saying, that if we suffer with Him we
shall be also glorified together." PURPLE is the combination of scarlet
and blue, and Christ in His Melchizedek character unites the earthly glories of
the kingdom with the heavenly glory of His eternal priesthood. And "till
He comes" believers, like John, share in "the kingdom and patience of
Jesus Christ" (Rev. 1. 9).
"WITH CHERUBIM OF CUNNING WORK SHALT THOU MAKE THEM." The Cherubim
inwrought with these various materials beautifully express the gifts of the
Spirit for service to God, for the building up and knitting together of the
Church as the body of Christ in the Spirit. While Jesus was on earth, these
various gifts of the Spirit were manifested in His personal ministry.
"TEN CURTAINS." We have hitherto looked at the Church in the Spirit,
in its unity; we now contemplate it as composed of various parts or assemblies.
Thus, in the apostles' time, there were the churches of Galatia, the church in
Corinth, Ephesus, etc. And so now believers, though one in the Spirit, are
dispersed in various localities. True, in the times of the apostles, there was
an outward expression of local oneness which no longer exists. Yet,
nevertheless, in Spirit and in truth, all believers in a given place are one as
God sees them.
THE TABERNACLE.
Verse 2. "The length of one curtain shall be eight and twenty cubits,
and the breadth of one curtain four cubits; and every one of the curtains shall
have one measure."
The length and breadth of every curtain was fixed by God. God's measure of the
Church, in Spirit, in any one place, takes in every real believer in that
place; but no more. It is inclusive of every quickened soul, but exclusive of
every unconverted person. The Church of God, in Spirit, as here represented, in
any given place, is composed of every real believer in that place - of every
converted sinner, of every true-born child of God. Wherever the Spirit of God
has come as a quickening Spirit, there He remains as an indwelling Spirit. And
every one in whom He dwells, is, by Him, baptized into the one body, of which
Christ is the risen and glorified Head. And God's principles are the same
everywhere. He has not one measure for one place and another for another.
"Every one of the curtains shall have one measure."
Verse 3. "The five curtains shall be coupled together one to another;
and other five curtains shall be coupled one to another."
When the different local assemblies of believers were outwardly, as well as
spiritually one, as in the Church at Ephesus, or at Philippi, composed of all
believers in Christ in those cities, how real and sweet the fellowship of
churches! How close and intimate the fellowship between Colosse and Laodicea!
Hence, writes the Apostle Paul, "When this epistle is read among you,
cause that it be read also in the Church of the Laodiceans; and that ye
likewise read the epistle from Laodicea" (Col. 4.16). And so writes the
Apostle Peter, to the elect strangers "The church that is at Babylon,
elected together with you, saluteth you" (1 Peter 5.13).
But even now, while the outward oneness is gone, the fellowship of God's
churches, in the Spirit, remains,- hindered, hampered, and feeble though it be.
And where two or three are gathered together unto the Name of Jesus in
different localities, a little of the sweet fellowship of the early churches
may still be enjoyed. Then, again, the vital interests of believers, though
sundered by distance of place, are inseparably connected. One member cannot
suffer without all the members with it, little as they may healthfully
sympathize the one with another. The membership of the body, in Spirit, is the
all-important point. Denominational membership, is a thought entirely unknown
to Scripture.
Five of these curtains together covered the outer Sanctuary, the other five the
Holiest of all. The saints above, and those below, But one communion make; All
join in Christ, their living Head, And of His grace partake.
They are worshippers in one holy Temple, the rent veil alone being between
them, whether they serve here in the shadow, or there in the light Divine.
Verse 4-6. "And thou shalt make loops of blue upon the edge of the one
curtain from the selvedge in the coup-ling; and likewise shalt thou make in the
uttermost edge of another curtain, in the coupling of the second. Fifty loops
shalt thou make in the one curtain, and fifty loops shalt thou make in the edge
of the curtain that is in the coupling of the second; that the loops may take
hold one of another. And thou shalt make fifty taches of gold, and couple the
curtains together with the taches: and it shall be one tabernacle."
The marvellous prayer of the Lord Jesus, recorded in John 17., gives us, I
believe, in the Lord's own words, the precious truth set forth by the loops of
blue and taches of gold, uniting the whole into one tabernacle, the
dwelling-place of God.
This prayer of Jesus is occupied with the Church of God; it takes in neither
Israel nor the world (v. 9), neither the Old Testament, nor the millennial
saints; but those who were then the disciples of Christ, and those who should
believe in Him through their word - the Church, as built upon the foundation of
the apostles and prophets. Having first reminded His heavenly Father of His
earthly obedience, and asked to be glorified, as the obedient God-man, with the
glory which, as the Eternal Son, He had with the Father before the world was,
He then prays for His disciples. He had given to them eternal life, for they
had known both Him and the Father, and now, taking His place in spirit, as no
longer in the world, but as ascended to His Father - He at the right hand of
God, above, and they still on the earth - He prays that they may be ONE, as the
Father and the Son are one, through the one Eternal Spirit who unites the
Father and the Son in a divine and eternal Oneness. And this prayer was
accomplished when, being by the right hand of God exalted, having received the.
promise of the Father, He sent down the Holy Ghost at Pentecost, who baptized
into one body all believers in Jesus, in union with their glorified Head.
Then setting Himself apart to the Father from the world which crucified and
rejected Him, thus sanctifying Himself for their sakes, He prays for them, that
they, being one with Him risen, and thus no more of the world, than He is of
the world, through the knowledge and apprehension of this truth in the power of
the Holy Ghost, that they might be practically sanctified, and separated,
through the Spirit, from the world to God.
He next proceeds to include all those who should believe on Him, during the
present dispensation, through faith in the inspired Word previous to His return
to receive the Church' that they ALL, through the Holy Ghost, might be ONE in
this divine, perfect, eternal oneness. And so they are. And this oneness is the
proof to the world of the mission and Messiah-ship of Jesus.
He is not here contemplating their outward manifested oneness, but their inward
oneness in the Spirit. (v 20, 21). Then, making them the sharers of His given
glory, He asks that they might be ONE as the Father and Himself are one, in
that glory.
Marvellous grace! Glorious and blissful prospect! And when associated with Him
in that resurrection glory, their bodies fashioned into the likeness of His
own, they shall be MADE PERFECT IN ONE, and the perfection of the oneness will
be manifest. (v. 22, 23).
And when Christ, who is their life, shall appear, and every eye shall see Him,
and they also appear with Him in glory, then will the world know that Jesus is
the sent One of the Father, and that they also are loved with the same love as
that with which the Father loves the Son. (v. 23).
Then, as not having yet exhausted the desires of His loving heart, He asks that
they may not only be associated with Him in His manifested glory to the world,
but that they also may be with Him and near Him in His own eternal
dwelling-place with the Father, there to gaze on His divine glories, and share
His everlasting love (v. 24).
This divine, heavenly, perfect oneness of the Church is beautifully typified by
these "taches of gold" and "loops of blue." Gold is the
emblem of that which is DIVINE; BLUE of that which is. HEAVENLY, PERFECT. Their
oneness is of God. It is even as the Father and the Son are one, effected by
the indwelling of the divine Spirit, the Spirit of the Father and the Son.
This oneness is PERFECT, although the glorious perfection of it will only fully
appear when the one Church, having no spot, wrinkle, nor any such thing, shall
descend out of heaven from God, having the glory of God, and shining with a
light clear as crystal (Rev. 21. 10, 11).
And this DIVINE, HEAVENLY, and PERFECT ONENESS still exists, and nothing can
touch it. The loops of blue and taches of gold, never let go their holdfast.
The prayer of Christ secures it. A prayer heard and answered.
THE TENT.
Verse 7."And thou shalt make curtains of goats’ hair to be a
covering [tent] upon the tabernacle: eleven curtains shalt thou make
them."
The TEN curtains of fine twined linen formed the TABERNACLE; these ELEVEN
curtains of goats’ hair composed the TENT. Looking on the tent as typical
of the Lord Jesus while on earth, it presents Him as taking upon Him the form
of a servant, and made in the likeness of men (Phil. 2.7). Yea, more; Oh
marvellous stoop of condescending love, as made in the likeness of sinful flesh
(Rom. 8.3). For the goat in Scripture was especially selected for the
sin-offering, as typical of Christ; though it was only on the Cross that He was
“made sin for us.” And the parable in Matt. 25. 31 to the end, shews
the marked distinction in the figure between the sheep and the goat. We know
that He personally "knew no sin ;" yet, in outward form and
appearance, He was found in fashion as a man. At the same time, like the tent
enclosing the tabernacle, He was the habitation of God, the glory of the
Godhead dwelt within. In the second place, looking at the tent as typical of
the Church of God on earth, it presents the Church as composed of individuals
living in the world; not as the Church inwardly in Spirit, but the Church
outwardly in the flesh; not as to standing, for in that sense we are not in the
flesh but in the Spirit (Rom. 8. 9), but being as yet in the body.
It is called "the Tent of the CONGREGATION," as representing those
who are associated, or gathered together, to the confession of the Name of
Jesus - the assembly, or assemblies, of the saints. And the "Tent of
WITNESS," as representing them as the witnessing company for Christ in the
earth.
"I am black, but comely,” said the bride (Song of Sol 1. 5), "as
the tents of Kedar,” such is the Church’s outward appearance in the
flesh; "as the curtains of Solomon,” such she is within, as the
workmanship of the Divine and Eternal Spirit.
THE DIMENSIONS OF THE CURTAINS.
Verse 8. "The length of one curtain shall be thirty cubits and the
breadth of one curtain four cubits: and the eleven curtains shall be all of one
measure.”
The length of the curtains of the TABERNACLE was twenty-eight cubits, the
curtains of the tent were thirty cubits long, two cubits extra, and there was
one curtain more to the tent, thus entirely covering the tabernacle.
"Whosoever shall call upon the Name of the Lord shall be saved." This
is true of all who compose the Tabernacle, or Church of God in Spirit. And,
"Let every one that nameth the name of Christ depart from iniquity."
This is the precept which is imperative on all who form part of the Tent of the
congregation - the witness to the Name and truth of Christ on the earth.
THE COUPLING TOGETHER OF THE CURTAINS.
Verse 9. "And thou shalt couple five curtains by themselves, and six
curtains by themselves, and shalt double the sixth curtain in the forefront of
the tabernacle [tent]."
How beautifully and expressively this sets forth the happy fellowship of
assemblies, where holiness, and truth, and subjection to Jesus has been
maintained! And God would have this fellowship experimentally and practically
realised. And does not this also express the communion together which God would
have enjoyed by assemblies of believers in any particular district, more or
less extended?- such as between the Churches of Galatia, or the seven Churches
of Asia; while provision is made, as we shall see presently, that ALL may be
one.
THE LOOPS AND BRAZEN TACHES.
Verses 10, 11. "And thou shalt make fifty loops on the edge of the one
curtain that is outmost in the coupling, and fifty loops in the edge of the
curtain which coupleth the second. And thou shalt make fifty taches of brass,
and put the taches [hooks] into the loops, and couple the tent together, that
it may be one."
The Spirit of God baptizes into one body all believers in Jesus, as the
tabernacle or dwelling-place of God; and the apostles and their
fellow-labourers, under the direct guidance and control of the Spirit, carried
out the Divine thought in the original formation of the outward Church; for it
was one, in a manifest and unbroken outward unity, - one tent.
And God had made full provision for the continuance of this oneness, in the one
doctrine of His Word, the one teaching of His Spirit, and the supreme Lord ship
of His Son. But human traditions having been permitted to mingle with, and to
supersede the pure doctrines of the Word; and the teachings of the so called
Church to interfere with the teaching of the Spirit; and the authority of man
to set aside the SOLE Lordship of Christ in His Church, the outward oneness
which once existed, exists no longer. This was wonderfully foreshadowed in the
outward garments of the crucified Redeemer, divided among the four Roman
soldiers that crucified Him, while the inner coat, woven from the top
throughout, remained intact.
But God’s principles are unchangeably the same. The Word of God continues
to be the depository and criterion of revealed truth; the Comforter remains,
and the Lord Jesus retains His supremacy. And the blessing, the privilege, and
the profit, are to be realized and enjoyed still, whenever two or three are
found to carry into practice God’s original instructions, by meeting on
God’s principles. The testimony of the Lord Jesus to the Church in
Philadelphia is the witness of this (see Rev. 3. 7-13).
And the five disciples seen at the last, gathered around the Cross of the
expiring Redeemer, furnish the standing type of this special and sacred
fellowship.
THE TENT COVERING THE TABERNACLE.
Verses 12, 13. "And the remnant that remaineth, of the curtains of the
tent, the half curtain that remaineth, shall hang over the backside of the
tabernacle. And a cubit on the one side, and a cubit on the other side of that
which remaineth in the length of the curtains of the tent, it shall hang over
the sides of the tabernacle on this side and on that side, to cover
it."
By this arrangement, the beautifully wrought curtains forming the tabernacle
were entirely enclosed and hidden by the curtains of the tent; the tabernacle,
as we have shewn, representing the Church inwardly in Spirit, and the tent the
Church in outward manifestation.
THE RAMS' SKIN COVERING.
Verse 14. "And thou shalt make a covering for the tent of rams' skins
died red. And a covering above of badgers' skins."
It is not called a covering for the TABERNACLE, though, in one sense, that is
true, but a covering for the TENT; for it is not the Church in Spirit, but the
Church in testimony, that especially needs this covering. The curtains of
goats' hair formed a tent upon the Tabernacle. These rams' skins dyed red form
a covering for the Tent.
The LAMB was the type of the Lord Jesus in the meekness, gentleness, and
lowliness of His character; the RAM the type of Him in the strength, firmness,
and decision of His testimony.
The rams' skins being dyed RED add another thought; that of the atoning death
and precious blood of Him who was "The faithful and true Witness."
The tent under the covering of the rams' skins dyed red shews the Church as
accepted in the Person, and under the cover and shelter of the blood of the
Lamb.
When the first intimation of gospel grace was given by God Himself to our first
parents in the garden of Eden, in those words, "The seed of the woman
shall bruise the serpent's head," Adam, on the part of himself and of his
wife, made his confession of faith, by calling his wife's name Eve, the mother
of all LIVING, though the sentence of death had just been pronounced an himself
and his posterity on account of sin. Yet he calls her not the mother of all
dying, but of all living, for faith laid hold on the promise, and associated in
life and victory with the Virgin's Seed who was to come, all who should believe
in Him. Thereupon God made, as a substitute for the aprons of fig leaves, which
unbelief had sewn together, COATS OF SKIN, and clothed them. Thus Adam and Eve
no longer appeared in their nakedness and shame, but clothed and covered by God
Himself in the skin of that victim which probably was the first sacrifice,
foreshadowing the bruising of the heel, and the atoning death of the woman's
promised seed.
In like manner the tent, covered with this covering of rams' skins dyed red,
shews the Church in its testimony as seen in Christ, "in Whom we have
redemption through His blood, the forgiveness of sins, according to the riches
of His grace." And, as THUS SEEN, notwithstanding all the failure in
testimony of those composing it, and their unworthiness in themselves, what was
said of Israel may be applied to them, "He hath not beheld iniquity in
Jacob, neither hath He seen perverseness in Israel" (Num. 23. 21). While,
at the same time, we know that there was no iniquity nor perverseness that God
did not discover and deal with, as walking in their midst.
It is important to remember this, that the Church's completeness in Christ
above, does not exempt her from God's fatherly discipline, and the judgment of
the Lord Jesus down here. Totally the reverse. We are called to "walk
worthy of God unto all well pleasing," and to "adorn the doctrine of
God our Saviour in all things." And we are dealt with on the ground of
this high responsibility. "You only have I known," said God to
Israel, "of all the families of the earth; therefore I will punish you for
all your iniquities" (Amos 3. 2). The more God's presence is manifested in
the assembly, the more will be felt that He is of purer eyes than to behold
iniquity, and cannot look on sin.
THE BADGERS' SKIN COVERING.
This covering typifies the Church in its outward appearance, as seen by man.
"As the tents of Kedar"
I Cor. 6:12 tells us that we are not to "be brought under the power"
or to be controlled by anything. The only exception is the Holy Spirit (Eph
5:18) (Song of Solomon, 1. 5). "I clothed thee also with broidered work,
and SHOD THEE WITH BADGERS' SKIN" (Ezekiel 16. 10). It is the PILGRIM
ASPECT of the church, which is thus presented, in which it is conformed to the
lowly appearance of Jesus of Nazareth when on earth. Therefore, whilst walking
in conformity with the pattern thus set us by our Lord, "the world knoweth
us not, because it knew Him not" (1 John 3.1).
SOLOMON's TEMPLE was "exceeding magnifical," for it was the type of
all the redeemed in glory.
The TABERNACLE, though all glorious within, was covered with a covering of
badgers' skins: for it is the figure of the Christ in the wilderness.
SUMMARY OF THE CURTAINS.
Looking on the Lord Jesus while on earth as typified by the tabernacle (John 1.
14), the inner wrought curtains of Fine Linen, answer to Him as the SON OF God
in His spiritual excellency and beauty. "Declared to be the Son of God
with power, according to the Spirit of holiness" (Rom. 1. 4).
The Goats' Hair Curtains, as the SON OF MARY (Luke 1. 35), made in the likeness
of sinful flesh (Rom. 8. 3), yet personally "that holy thing" born of
the Virgin.
The Rams' Skins dyed red present Him as the SON of Man in testimony, both in
life and in death.
And the Badgers' Skin covering, as Jesus of Nazareth, the supposed SON OF
JOSEPH, the stranger here, to whom the world was a wilderness, and life a
pilgrimage from the manger to the Cross.
But regarding the Tabernacle and Tent, with its coverings, as typical of the
Church of God, the curtains of Fine Linen represent the Church in Spirit as the
workmanship of the Holy Ghost.
The Goats' Hair curtains, the Church in outward responsibility.
The Rams' Skins dyed red, the Church in testimony, as seen of God in Christ,
under the shelter of His atoning blood.
And the Badgers' Skin, the Church as seen by the world in her pilgrimage
character, and her outward condition here.
In RESURRECTION GLORY, however, the internal workmanship of the Holy Spirit, as
typified by the curtains of the tabernacle, will appear in all its Divine
perfection and beauty.
The FLESH, with all its imperfections, will be done away for ever, these vile
bodies fashioned like Christ's glorious body, this mortal will have put on
immortality, and this corruptible, incorruption. The goats' hair tent will be
exchanged for the "building of God, a house not made with hands, eternal
in the heavens" (2 Cor. 5. 1).
But the Church will ever appear as accepted in God's Beloved Son, with robes
washed and made white in the BLOOD OF THE LAMB.
While the PILGRIM garb will be exchanged for the becoming robes of royalty and
triumph, the priestly garments of glory and beauty. No longer the badgers' skin
covering externally visible, but "having the glory of God" (Rev. 21.
11).