Exodus Chapter 26

CHAPTER TWENTY-SIX

THE CURTAINS AND BOARDS OF THE TABERNACLE AND THE VEIL FOR THE MOST HOLY

The chapter opens with instructions concerning the ten curtains of the tabernacle, their loops of blue and clasps of gold, which are to form the ceiling of the "mishkan," the dwelling place of Yahweh. Next are described the eleven curtains of goafs hair that form part of the tent of the tabernacle, its covering, and then the record moves on to three other coverings that are to lie one on top of the other above the goat's hair tent-covering. The gold-covered boards in their sockets of silver are next brought under consideration, and their supports by which the walls are firmly fixed together. Finally instructions are given as to the placing of the furniture and the hanging of the veil.

The Ten Curtains Of The Tabernacle — vv. 1-6.

The framework of the tabernacle proper is 4.5 by 18 metres [15 ft by 45 ft]. Its ceiling is made up of the curtains of fine twined linen upon which are embroi­dered blue, purple, and scarlet cherubim. Each of the ten curtains is 12 χ 2 metres (42ft χ 6ft], and they are coupled together in groups of five, making two large cover­ings, each 1280 χ 915cm [42 χ 30 ft]. On the 12 metre [40ft] borders of these cur­tains are placed fifty loops of blue, so that the two lines of blue loops exactly corre­spond with each other. These are linked together by golden clasps on hooks so as to form one large covering, approximately 12 χ 18 metres [42 χ 60 ft]. This large curtain is to be placed over the holy struc­ture so as to form the ceiling of the taber­nacle. It is always called the "mishkan1' or tabernacle, whereas the other cover­ings are given the name of "ohel" or tent of the tabernacle. The ceiling is placed on top of the gold coated boards so that it drapes over the sides and back. This is done so that the loops of the two pieces of the curtain are placed exactly above the division formed by the veil which divides the Holy from the Most Holy (see v. 33).

The ceiling, or covering of the taber­nacle represents Christ (both personal and multitudinous) in resurrectional glory. In that regard, note the preponderance of "five" (the number of grace) in the mea­surements given, and consider the fivefold titles of the Lord as Prince and Priest in relation to the Redeemed: The former are given in Isaiah 9:6, "Unto us a son is given... and his name shall be called Won­derful, Counsellor, the Mighty Warrior (Heb. Gibbor), the Father of Eternity, the Prince of Peace." The latter are set forth in Hebrews 7:26, "For such an high priest became us, who is Holy, Harmless, Unde-filed, Separate from sinners, and made Higher (like the ceiling) than the (Mosaic) heavens."

VERSE 1

"Moreover thou shalt make the tabernacle" — The tabernacle foreshad­owed the redeemed. As all Israel were invited to co-operate in its construction, so all believers have the great privilege of becoming "co-workers with God" in the formation of the spiritual tabernacle (2Cor. 6:1). The word "tabernacle" is the Hebrew mishkan, signifying "dwelling." It is from the root shakan, "to dwell." In the tabernacle, Yahweh figuratively dwelt in the midst of His people, as He does in saints by the Spirit-Word (2Cor. 6:16). There the symbol of His presence was in the midst of Israel (Exo. 25:8, 22; 29:45-46). Thus the sacred structure, in its typical significance, exhibited Emmanuel, God with us (see Mat. 1:23; Heb. 8:2; 9:23), and through him foreshadowed the company of the glorified Redeemed in whom Yahweh will again tabernacle among men, in the age to come (Rev. 21:3).

The literal House of Prayer for all nations (Isa. 56:7), to be built in Jerusalem (Isa. 2:2-4), will symbolise His presence in the midst of His people (Eze. 37:26-28; 43:7, 9), representing the greater temple of living stones in the building of divine glory (Isa. 66:1-2; IPet. 2:4-9; Rev. 21:2).

"With ten curtains" — The word is yeriyoth, in the feminine gender, signify­ing curtains, as tremulous. The number "ten" denotes completeness. As there were ten commandments, divided into two sets of five, emphasising the principle of grace, so there were ten curtains likewise divided into two sets of five.

"0/fine twined linen" — Linen is the symbol of righteousness in action (Rev. 19:8). Fine twined linen is constructed of threads which are formed of several fine strands twisted together. Egyptian linen was the finest in the world, and was most skilfully made. It is said that this was so perfectly done in ancient times (as exhib­ited in samples of such linen discovered by archaeologists) being beyond the abil­ity of modern skills.

"And blue, and purple, and scarlet: with cherubim of cunning work shalt thou make them" — The word "with" is in italics and can be eliminated from this statement. The cherubim were embroi­dered in these significant colours (see notes, Exo. 25:4). Being inwrought in the ceiling and veil of the Holy Place, these cherubim set forth the prospect of God manifestation as the ideal to be attained. It taught in symbol that Yahweh would dwell with flesh (ITim. 3:16; 2Cor. 6:16). Such a process is not complete until a believer is bodily changed into the physi­cal glory of Christ at the Judgment Seat (Phil. 3:20-21; Col. 1:19; 2:9-10). The hope of this was exhibited in the likeness of cherubim embroidered into the pattern of the ceiling of the tabernacle, whereas the reality was symbolised in the Most Holy, to be revealed in believers when they are "clothed upon with their house from heaven," even eternal life (2Cor. 5:1-4).

The Hebrew ma'asah chasab, ren­dered "of cunning work," is literally "the work of a skilled weaver." The linen was produced in the loom, and all the coloured materials were deftly woven together to form a beautiful, symbolic pattern. Such, also is the result of God-manifestation as revealed in an individual or a community.

The beautiful pattern of the divine charac­ter is interwoven in a life of righteousness, to the glory of the "skilled Weaver," and the transformation seen in saints becomes His workmanship (Phil. 2:13). As Moses and his associates were used to weave the divine pattern in the tabernacle, so Yah­weh has used men and women throughout the ages to further His purpose in bringing many sons to glory. Such are required to develop skill in the work He has set them to do (2Tim. 2:15), whilst the characters of those so affected are likened to beautifully designed and skilfully made garments of exquisite and intricate embroidery (Psa. 45:13-14). In forwarding the work of Yah­weh they become "co-workers with God" (1 Cor. 3:9).

VERSE 2

"The length of one curtain shall be eight and twenty cubits" — Twenty-eight cubits is approximately 12.6 metres (42 ft). The number 28 has a spiritual sig­nificance, being a multiple of seven and four: the numbers of the covenant com­bined with the organisation of the camps of Israel (Rev. 21:16).

"And the breadth of one curtain four cubits" — Five such curtains were joined together to make a single curtain of twenty cubits. There were two such cur­tains, and they were so joined together to form one large curtain twenty-eight by forty cubits. The size permitted portion of the curtains to drape over the sides and end of the wooden structure. See introduc­tory above.

"And every one of the curtains shall have one measure" — They were uni­form in size.

VERSE 3

"The five curtains shall be coupled together one to another" — Like the ten commandments, the ten curtains were divided into two sets of five each: five being the number of grace, and the whole was to form a mishkan, or dwelling place for Yahweh in Israel. The ten command­ments being "coupled together" in two sets of five each, comprised the terms by which Yahweh would dwell among His people, whilst the tabernacle symbolised what obedience to the commandments is designed to create.

The statement "one to another" is liter­ally "each unto her sister," speaking of the unity of fellowship in the Bride of Christ. The word "one" or "each" is in the femi­nine, ishah el-achoth, the word ishah hav­ing the same consonants as the word "woman" in Gen. 2:23. The explanation is given that she was so called "because she was taken out of Man" — a significant statement in relation to the tabernacle, symbolising, as it does, the multitudinous Christ, "taken out of The Man."

"And other five curtains shall be coupled one to another" — They were joined together to form one whole, as also the ten commandments. This, perhaps, foreshadows the call of the gospel to Jew and Gentile, and their incorporation into "one fold" (see John 10:16).

VERSE 4

"And thou shalt make loops of blue" — The colour blue drew attention to the heavenly calling of Israelites, who were to uphold the holiness of God manifestation. See note Exo. 25:4.

"Upon the edge of one curtain from the selvedge in the coupling" — The rsv clarifies this by rendering: "on the edge of the outmost curtain in the first set."

"And likewise, shalt thou make in the uttermost edge of another curtain, in the coupling of the second" — Loops of blue were to be placed along each side of the curtains where they were to be linked together to make a whole.

VERSE 5

"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" — Fifty is a combination of five (the number of grace) multiplied by ten (the number of com­pleteness), forming the total of fifty (the number of the jubilee which proclaimed liberty to all Israel).

"That the loops may take hold one of another" — The blue loops, speaking of the heavenly calling of Israel, corre­sponded with each other, so that they could be conveniently joined together by the golden taches, clasps, or hooks. These blue loops and golden taches thus united what previously had been separate. It is divine teaching (Num. 15:38-39) and a common faith (IPet. 1:7) that unites Israelitish and Gentile believers as one (John 10:16). The ceiling, therefore, repre­sented Christ in resurrectional glory both personally, and multitudinously. The lat­ter, of course, comprises his Bride who is formed "out of him," and is to be made "one with him." It is significant that the feminine gender is used in regard to the two curtains and the fifty loops. Thus where the av reads: "the loops may take hold one of another," which would imply that they were joined together by some sort of interlocking, the Hebrew has: "cor­responding shall be the loops each unto her sister." A common likeness will be manifested by each member of the multi­tudinous Bride, conforming to their Lord. Again we draw attention to the combina­tion of masculine and feminine words in this description of the tabernacle.

VERSE 6

"And thou shalt make fifty taches of gold" — Fifty clasps or hooks of gold typ­ically added faith to the virtues of grace (the number 5) and completeness (the number 10). The clasps held the two curtains as one. Communities that respect their heavenly calling are completely united together as one, when a true faith is manifested in such.

This large single curtain was 12 metres by 18 metres (42 χ 60 feet). It was placed over the holy structure which was 4.5 metres by 13.5 metres (15 χ 45 ft). The curtain was large enough to cover the full 13.5 metres (45 ft), with 4.5 metres (15ft) hanging down over the back. This would mean that the curtain on the top, forming the ceiling of the tabernacle, would have the divisions exactly above the pillars that separated the holy from the most holy. It would also extend over the sides for several metres, and so be fastened into position (see note, v. 33). Only a flat roof can provide for such an arrangement.

"And couple the curtains together with the taches" — The gold clasps of faith figuratively took hold of the loops indicative of a divine calling, and joined into one the two curtains of righteousness. "Coupled" is chabaroth, "to join," or "to have fellowship with" (Psa. 94:20).

"And it shall be one tabernacle" — In the antitype, those called out of Israel after the flesh, and those from out of the Gentiles, will form the "one tabernacle" of the future age, when God will dwell among men (Rev. 21:3). The Berkeley Version of the Bible expresses this unity very expressively, rendering it: "so the Dwelling becomes a unit." What a beauti­ful thought! All the diverse gifts of the Israelites, the various portions of the cur­tains, are linked together to form a unit. This suggests complete fellowship: a glo­rious whole. The words of Paul are appro­priate: "Ye are of the household of God; built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord; In whom ye also are builded together for an habita­tion of God through the Spirit" (Eph. 2:19-22).

Eleven Curtains of Goat's Hair — vv. 7-13.

The second covering is of goats hair woven into a kind of thin matting. It is made in a similar manner to the linen curtains, except that it is 60 cms (2ft) longer, and there are eleven curtains instead often. Joined together, these form the second covering 92cm (3ft) wider and 184cm (6ft) longer, or 14metres (45ft) by 20metres (66ft). But the connecting hooks are of brass, not the golden hooks of faith as of the first curtain. Placed over the inner covering, this one extends 45cms (1.5ft) farther down on each side, like a valance. The extra length is folded over partially, as a decoration at the front of the tabernacle, and the remaining length drapes down at the rear. This curtain represents sin's flesh, the nature possessed by Christ at his first advent. This curtain of goafs hair forms the first of three coverings over the tabernacle, and is not part of the tabernacle proper. It is given the title of "ohel," or the tent of the tabernacle.

VERSE 7

"And thou shalt make curtains of goat's hair" — The word for "goat" in Hebrew signifies assertiveness, which is a characteristic of the goat. The curtain of goats' hair was in stark contrast to the fine twined linen ceiling of the tabernacle proper, for it was black in colour (Song 1:5). The goat was used as a sin offering (Lev. 9:3; 16:5-8), and Christ, in his para­ble of the Judgment Seat, likens the rejec­ted to goats (Mat. 25:32), for they have followed the assertiveness, or sin-prone-ness of the flesh.

Christ came in the likeness of sin's flesh (Rom. 1:3), but manifested the mind and character of God. In that, he was like the covering of goat's hair, hiding from outward view the beautiful linen ceiling of the tabernacle. Because he came in sin's flesh, he became a fit sacrifice on behalf of mankind (including himself, for he needed redemption from such a nature); hence the appropriateness of this covering of goat's hair.

"To be a covering upon the taber­nacle" — The word for "covering" is ohel, and signifies a tent. It is treated as being independent of the tabernacle, form­ing the tent, or protection, of the taber­nacle. So with Christ. He came "in the likeness of sinful flesh," but possessed the mind of Yahweh, who thus dwelt in the midst of the people in the person of His Son.

"Eleven curtains shalt thou make" — Eleven is the number of disorder and disorganisation, as it is one short of twelve, the number of order and divine government. There were eleven dukes of Edom (Gen. 36:40-43); eleven sons of Jacob, when, unsuspecting, it was said of Joseph the so-called missing one, "one is not;" it was in the eleventh year of Zede-kiah that Jerusalem was "broken up" (Jer. 39:2), and so on. All the sins of humanity are traceable to sin's flesh (Mark 7:18-23) symbolised by the goat. Christ succeeded only because he figuratively crucified the flesh in his life as he did literally in his death. To that end, he derived strength from Yahweh, and so never capitulated to sin. Even in him, however, the "flesh pro­fited nothing," for it was the mind of the Spirit that gained for him the ascendancy. Appropriate, therefore, are eleven curtains of sacrificed goats' hair as a covering, or tent of the tabernacle.

VERSE 8

"The length of one curtain shall be thirty cubits" — Thirty cubits is 13metres (45ft), hence this curtain was larger than that of the fine twined linen (cp. v. 2). It covered the tabernacle, as the flesh clothed Emmanuel. Six multiplied by five makes thirty. Six is the number of man who was created on the sixth day. Here it is associated with five, the number of grace. Being larger than the first cur­tain, its size enabled it to drape over the sides of the tabernacle to within a cubit of the ground. Lengthwise it would overhang the tabernacle by five cubits each end, but if allowed to fall within a cubit of the ground on the western side, it would leave one cubit to protrude over its front as a form of protection.

"And the breadth of one curtain four cubits: And the eleven curtains shall be all of one measure" — Though this is the same breadth as that of the inner curtain, there were eleven pieces instead of ten, making the size forty-four cubits in comparison to the linen curtain of forty cubits, and the size of the tabernacle which was thirty cubits.

VERSE 9

"And thou shalt couple five curtains by themselves, and six curtains by themselves" — The numbers five and six in relation to the tent of goats' hair, are suggestive of grace associated with man on the basis of the sin offering.

"And shalt double the sixth curtain in the forefront of the tabernacle" — This is specified of the sixth curtain, and six is the number of flesh. It protruded beyond the others, and was doubled over at the front of the tabernacle thus forming a sort of protection or verandah over the front of the entrance. In that position, this covering of goat's hair was always pre­sented to the view of any who might be looking at the tabernacle, whether they be priests, Levites, or common worshippers. They thus had prominently presented the means by which it is possible to conquer: the sacrifice of flesh, and they would see in this the token of the sin offering through which they could obtain forgive­ness of transgressions, and through which, alone, man can acceptably approach Yah­weh.

Therefore, as the cherubim in the Most Holy gazed upon the mercy seat (Exo. 25:20), on which was sprinkled the blood of the sin offering (Lev. 16:15), so the people could view the signifi­cant symbol on the outside of the tabernacle. Wor­shippers  today should similarly view the Lord (see I Pet. 2:21-25; Heb. 12:2), and endeavour to emulate the example he provided.

VERSE 10

"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" — For the significance of the number fifty, see v. 5. However, in con­trast to the blue loops of the curtain of fine twined linen, the loops of this curtain were evidently made of goats' hair, in confor­mity with the covering itself.

VERSE 11

"And thou shalt make fifty taches of brass, and put the taches into the loops" — For brass, see note ch. 25:3. It was appropriate that the clasps should be of brass, for it typifies flesh purified, and this is in conformity with the curtain of goats' hair which represents flesh sacrificed as a basis for God manifestation.

"And couple the tent together, that it may be one" — The word "tent" is ohel, rendered "covering" in v. 7. As the coupling of the linen curtains together formed the mishkcm or dwelling place of Yahweh, so the coupling of the goats' hair curtains formed the ohel, or tent in which was the tabernacle. The tents still used by the Bedouins today, were doubtless used by Israelites in their wilderness wander­ings. They are flat topped structures sup­ported throughout by uprights, and not as we understand a tent being a covering slung over a ridgepole. There is no provi­sion made for such in the specifications of the tabernacle, or its tent.

VERSE 12

"And the remnant that remaineth of the curtains of the tent"— Reference is to the five curtains that remain, for the six curtains were considered in v. 9.

"The half curtain that remaineth, shall hang over the backside of the tabernacle" — The five curtains formed the second half of the united curtain of goats' hair, and provided the covering for the back portion of the tabernacle. Being longer than the curtain of linen, it fell fur­ther over the back.

VERSE 13

"And a cubit on the one side, and a cubit on the other side" — The linen ceiling of the mishkan extended to a cubit off the ground, but this space is now cov­ered by the greater length of the goat's hair covering. The Hebrew has the definite article "the cubit" — the cubit by which this goats' hair covering exceeded that of the linen ceiling of the tabernacle.

"Of that which remaineth in the length of the curtains of the tent" — The reference is to that section of the goat's hair covering that extended over the linen curtain.

"It shall hang over the sides of the tabernacle on this side and on that side, to cover it" — It hung, like a valance, on both sides of the tabernacle, hiding the gold-covered boards which otherwise would have been visible.

The Final Coverings — v. 14.

Final coverings of reddened rams1 skins and badgers' skins are now briefly considered.

VERSE 14

"And thou shalt make a covering for the tent" — Here the word for "covering" is mikseh and denotes such a covering as would keep out the weather. The size of this covering is not given, but, as it is said to be "a covering for the tent," or ohel, most likely it was of the same size, and draped over the sides of the tabernacle.

"Of rams' skins dyed red" — See note Exo. 25:5. The Hebrew has it as rams'  skins   reddened. The word for rams is ayHim, from a root signifying, to be strong. The Lord was "made strong" in order to conquer sin (Psa. 80:17; John 16:32), and the red­ness of the rams' skins is suggestive of his sacrifice.

The ram, used as a burnt offering (Gen. 22), pointed

forward to Christ. As such it was also used at the consecration of the priests (Lev. 8:18). It was offered for atonement in the case of trespass (Lev. 5:15). Antitypically, Christ's complete dedication of self ful­filled the burnt offering, and represents the means whereby we might attain unto con­secration as priests, with provision for for­giveness of trespasses.

"And a covering above" — Again the word for "covering" is mikseh, imply­ing a covering to keep out the weather. All three words: mishkan (tabernacle), ohel (tent), and mikseh (covering), are used together in Num. 3:25. In Scripture the term mikseh is employed only for the cov­ering of the tabernacle, or Noah's Ark (Gen. 8:13). These curtains were placed above the tabernacle, but not over its front. The statement "a covering above " implies that this covering of badgers' skins was on the top only, and did not drape over the sides.

"Of badgers' skins" — See note, Exo. 25:5.

The Gold Covered Boards In Their Sockets Of Silver — vv. 15-25.

Forty-eight boards, each, ten by one and a half cubits, including two angle boards, are required for the walls of the tabernacle. Twenty of these are designed for the north and south sides; and eight, plus two angle boards, are ordered for the west. All the boards are encased in gold, and made to stand upright by being firmly secured by tenons fitting into silver sockets. The suggested inside measure­ments of the tabernacle comprise twenty by ten cubits for the Holy Place, and ten by ten cubits for the Most Holy, each cubit representing about 45cm (18 inches).

"And thou shalt make boards for the tabernacle"— To provide boards for the walls of the tabernacle required the selection of suitable shittah trees for the purpose (a symbol of the flesh — see note, Exo. 25:5). They then had to be cut down, or humbled to the dust, next shaped according to the divine specifications. In the antitype, God is selecting from the Gentiles a people for His name (Acts 15:14). They are first humbled, then shaped according to the pattern revealed in the Word.

"Ofshittim wood standing up" — After being typically humbled, and shaped, the boards were fitted so as to stand upright: suggesting in figure the moral status of a believer in Christ. The boards were then found of equal height, and importance (cp. 1Cor. 12:12-25).

The Hebrew for "boards" is gereshim, from a root signifying "to split off," thus a plank, implying a separation.

VERSE 16

"Ten cubits shall be the length of a board" — Each board was some 4.5mtrs (15ft) high.

"And a cubit and a half shall be the breadth of one board" — Each board was some 6cms (2.3ft) wide. It would require an outstanding acacia tree to pro­vide boards of this size.

VERSE 17

"Two tenons shall there be in one board" — The word for "tenons" is yadoth, a word in the feminine gender, signifying "hands." These "hands" took hold of the sockets, enabling the boards to stand upright.

"Set in order one against another" — The tenons, or hands, unitedly held on to the sockets. How important it is for followers of the Lord "to follow the pattern." It is no use holding on to the ecclesia with one hand, and to the world with the other. The word "together" is achowth, her sister. So the two "hands" were like two sisters in the multitudinous Bride of Christ, firmly taking hold of the sockets, and so enabling the boards to stand fast, and upright.

"Thus shalt thou make for all the boards of the tabernacle" — Each board had to be uniform in height, and firmly fixed in its sockets of silver. How expres­sive of the ecclesia of Christ! Paul likens it to being "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded for an habitation of God through the spirit" (Eph. 2:20).

VERSE 18

"And thou shalt make the boards for the tabernacle, twenty boards on the south side southward" — The word for south is negeb, signifying "dryness." The Hebrew for "southward" is teman which denotes the "right" hand, when facing the east, as did the tabernacle. So even in the positioning of the tabernacle, there was a reminder of the south, the arid desert, the parched negeb, from whence Israel would emerge on its way to the Promised Land. Outside of the things of God, life is an arid wilderness!

VERSE 19

"And thou shalt make forty sockets of silver" — Forty represents eight multi­plied by five. Eight is the number of a new beginning, being the day of Christ's resur­rection: the eighth day, and the first at the same time. Since these forty sockets enable the boards to "stand up" (v. 15), they are suggestive of a resurrection.

As five is the number of grace, the total represents a resurrection through grace. Secondly, the sockets are typically significant. The word in Hebrew is edonim, a plural form of Adon, the title of God which relates to a Sovereign Ruler.

These sockets gave strength to the boards, "ruling over them," so that they were enabled to stand upright. Each socket was made of a talent of silver, and repre­sented the redemption money of silver for several thousand men (cp. Exo. 38:25-27), so that each board, possessing two soc­kets, represented twelve thousand men (a significant number: see Rev. 7; 21:16). Thus each talent pointed to the measure of redemption in a multitude (Rev. 16:21), for silver is the metal of redemption (see Exo. 25:3). The sockets (or adonim, angelic rulers — cp. Heb. 1:14) provided a foundation of strength which the "hands" of the boards firmly grasped, enabling them to stand upright. The sockets were placed on or in the earth, but were not of it,exemplifying a separation therefrom which is necessary to complete redemp­tion (2Cor. 6:17-18; cp. again Eph. 2:20-21).

"Under the twenty boards" — Twenty is a multiple of four and five, the numbers of Israel and of Grace. Through divine grace, Gentiles can become Israelites, being brought nigh by the blood of Christ (Eph. 2:13).

"Two sockets under one board for his two tenons, and two sockets under another board for his two tenons" — The sockets (adonim) were provided for the "hands" to take hold, and so stabilise the boards. In illustration of the antitype, the Lord declared of believers, "their angels do always behold the face of my Father which is in heaven" (Mat. 18:10). The angels, or adonim are "ministering spirits, ministering on behalf of the heirs of salvation" (Heb. 1:14).

VERSE 20

"And for the second side of the tabernacle on the north side there shall be twenty boards" — The words "side," used twice, are two entirely different words in the Hebrew. The first is tsela, "side," or rib (see note, Exo. 25:12), and the second is pe'ath, denoting "region." It is called the "second" side, probably because the sides were erected in that order, when the tabernacle was set up.

References to the north throughout Scripture are very interesting. The Hebrew is tsaphon, and signifies that which is "hidden, dark, or unknown," from a root signifying "to hide (by covering over)," and by implication "to hoard" or "reserve." Figuratively it signifies "to pro­tect, to lurk, hide, lay up, keep secret." It therefore denotes something hidden which is to be revealed. The tribe of Dan, whose name means Judge, was the chief tribe sta­tioned on the north of the tabernacle (Num. 2:25), suggesting that this is figura­tively the direction of divine judgment. The north is also described as the place from whence comes "fair weather" (Job 37:22; Pro. 25:23), the area that is empty of man's presence, and therefore symbolic of the unknown (Job 26:7). It is mentioned in relation to God's throne (Isa. 14:13-14); and the direction out of which came the past judgments of the cherubim against Judah and Jerusalem (Eze. 1:4), as well as the future outpouring of judgment upon the earth (Isa. 14:31; 41:25). It is described as the place of obscurity into which Israel was driven, and from whence the nation is to return (Jer. 3:12,18). The Psalmist sums up the matter by stating that promotion (Heb. ruwm, elevation; elation) "cometh neither from the east, nor from the west, nor from the south" (Psa. 75:6). That leaves only the north as the direction of obscurity, concealing God's presence, and the judgment of the future. Thus the Israelites, as they observed the order in which the tabernacle was erected at each stopping place, were taught to consider the aridness of their wilderness wanderings in regard to future judgment of God.

VERSE 21

"And their forty sockets of silver; two sockets under one board, and two sockets under another board"  — Though there were two tenons or hands to each board, taking hold of the sockets, the boards were each treated as units. Like­wise, Israelite and Gentile, drawn out of different races, unite as one in the ecclesia of God.

VERSE 22

"And for the sides of the tabernacle westward" — Here the word for "side" is different in the Hebrew. It is yerekoth, a word in the feminine gender denoting "thighs." We have observed the masculine form of the word in the shaft of the lamp-stand (Exo. 25:31), and here is the femi­nine counterpart. As we note in consider­ing the former, "thighs" are associated with birth in Scripture, and in that rela­tionship, the use of the masculine and feminine forms of the word are significant.

The lampstand, symbolising the Word of God, suggests the seed of God that begets one unto incorruptibility (IPet. 1:23), whereas the "thighs" of the taber­nacle, on the "westward" or hinder side of the most holy, can imply the birth of the Spirit body. Certainly the Most Holy, which the western "thighs" enclosed, con­tained the symbols of the multitudinous seed of incorruptible ones to be brought to birth through the begettal of the seed of Truth.

The word "westward" is a translation of yamoh, and literally signifies towards the sea. The word itself, however, denotes the sound of the sea, and sometimes this is used in Scripture for a multitude, as in Eze. 43:2. Therefore whilst the word in its primary sense indicates direction (the west, because it is the region of the Mediterranean), it can have a secondary application to the multitude of the Redeemed who will be identified with the antitypical Most Holy, and who are taken out of the sea of humanity (Isa. 57:20).

Thus the very words used to describe the four sides of the tabernacle, as well as the order in which they are given, are sig­nificant. The negeb denotes the desert from whence the tribes emerged to enter the Land of Promise, the tsaphon (north) points to the judgment of Yahweh for which they waited; the east (which it faced) is the direction of the sun's rising: a symbol of hope in the day that is to dawn; whilst the west denotes the sea, the multi­tudinous Redeemed, drawn out for the worship of Yahweh.

"Thou shalt make six boards" — This is the number of flesh, but with two corner boards, the west required eight boards in all, the number of perfection. In association with the Most Holy, flesh is perfected.

"And two boards shalt thou make for the corners of the tabernacle" — The word for "corners" is metqutsoth, and signifies to bend, or to angle. These boards, therefore, were corner boards, halved in size and set at right angles. This would allow for six boards plus two angle boards at each end. The total outside mea­sure of the Most Holy would then be 10.5 cubits, but, allowing half a cubit for the thickness of the boards, the inside mea­surement would be ten cubits. The length of the tabernacle would thus be extended by half a board, but this would allow for the pillars of the veil, and excluding the room taken up by those, give an inside measurement of exactly twenty cubits for the holy place, and ten cubits for the most holy.

"In the two sides" — The word in the Hebrew is "the two thighs."

VERSE 24

"And they shall be coupled together beneath" — The Hebrew word for "cou­pled" is tci'amim, signifying "twined." The corner boards were to be turned into twins, or doubled. This may have been done by halving the boards and grooving the two pieces one into the other from beneath to the top. This, together with the tenons and sockets, would have made for firmer cor­ner-boards, even as the "cornerstone" strengthens a building (Zech. 10:4; Eph. 2:20; l Pet. 2:7).

"And they shall be coupled together" — This word is tamim but, according to Strong, from a different root. Hence it signifies "to perfect," or "to com­plete." It is rendered perfect in Job 1:1,8; 2:3; 8:20; Psa. 37:37; 64:4. It has a com­mon root with tamiym rendered "perfect" in Gen. 6:9; 17:1, and therefore suggests spiritual maturity (note how begettal, birth and maturity are linked in these measure­ments). The word is rendered "undefiled" (Song 5:2; 6:9), "upright" (Pro. 29:10), as is also its root taman (Psa. 18:25; 19:13). The grooving together from beneath would continue to the top, thus perfecting or completing the process.

"Above the head of it unto one ring" — They were to be doubled or twined beneath, and the two parts to be finished or perfected upon its head to the same ring which would completely unite them. This ring or staple would connect each of the angle boards , thus uniting them as one, and giving firm stability to this part of the tabernacle.

"Thus shall it be for them both; they shall be for the two corners" — Both sides were symmetrical in design.

VERSE 25

"And they shall be eight boards" — The eight boards were made up of six con­ventional boards, and two corner boards, split in two, and set at right angles to form two angle boards. This made eight in all, the number of perfection.

"And their sockets of silver, sixteen sockets: two sockets under one board, and two sockets under another board" — The doubling up of the sockets is sug­gestive of the two great divisions of mankind from whence the Redeemed are drawn. See note, v. 24 above.

The Supporting Bars Along The Sides And End — vv. 26-28.

Five bars are placed along the sides and end of the tabernacle to give added stability. Typically they answer to the five forms of ministration provided the first century ecclesia (Eph. 4:11), the effect of which is still in evidence today, and through which stability is given to eccle-sias, protecting them from the disastrous effect of the adverse winds of false doc­trine (see Eph. 4:14). So the ecclesia becomes "fitly framed together as an habitation for God" (Eph. 2:21-22).

VERSE 26

"And thou shalt make bars of shit-tim wood" — The term "bars" in Hebrew is the same word as that for "fugitive," because of their ability to move rapidly. The bars or wooden bolts were designed to give greater strength and stability to the walls of the tabernacle. They were designed to slide quickly into position.

"Five for the boards of the one side of the tabernacle" — Five is the number of grace. There were five such bars on the two sides (tsela) of the tabernacle, and five for its end, making fifteen in all. Fif­teen is the total of 5 χ 3, which suggests grace and resurrection. Three is the num­ber of resurrection because, on the third day, the earth appeared above the water, and life was manifested (Gen. 1:9-13); it was on the third day that the Lord Jesus rose from the grave of death.

VERSE 27

"And five bars for the boards of the other side of the tabernacle" — The Hebrew designates "side one" and "side two" respectively, relating to the south and the north in that order, as previously designated. The word "side" is tsela as previously commented upon.

"And five bars for the boards of the side of the tabernacle, for the two sides westward" — The west, or hinder side of the tabernacle only had one side, so that this would appear as a contradiction. In fact, the word is not tsela, "side," but "thighs" as in v. 22, and denotes the two corners. The hinder part of the tabernacle was divided into two parts thus described, so that, as representative of the multitudi­nous Christ, it had its sides and thighs!

VERSE 28

"And the middle bar in the midst of the boards" — There were five bars in all, four of them reaching half way across the length of the tabernacle, and the fifth bar in the centre stretching from end to end. Some suggest that the middle bar was placed in the centre of hollow wooden boards forming the wall of the tabernacle, but there is absolutely no provision for this in the specifications, nor any substance for it in typology. Indeed, to have such a hid­den board would be quite incongruous; and, in fact, the boards being all totally covered with gold, there appears no provi­sion for such a hole in the centre.

The RSV renders the phrase, "the mid­dle bar half way up the frames." Strong renders the word as in the "centre" of them. The following verse states that rings were made for the bars, and provides no exception for the central bar. Such "rings" would be unnecessary for the centre board if it travelled through the middle of the boards.

"Shall reach from end to end" — This board, unlike the other four, was so long, that it traversed the full length of the tabernacle. It would have been a most unusual acacia tree that could yield a board, some 14 metres (45ft) long. Evi­dently this bar was spliced or sectionised, and so fitted together as to bring it to the length here described.

VERSE 29

"And thou shalt overlay the boards with gold" — As the boards were entirely covered with gold, there was no opening for a bar to go through the centre. The aca­cia wood, emblematic of the flesh, shaped according to divine requirements, was entirely covered over with that which symbolised faith.

"And make their rings of gold for places of the bars" — Each of the five bars had their appointed rings of gold. These comprised the houses (see note, ch. 25:12) in which the bars, or fugitives (same word) could rest.

"And thou shalt overlay the bars with gold" — The wood was entirely cov­ered with gold. Antitypically, the flesh is to be hidden from view by the covering of faith.

VERSE 30

"And thou shalt rear up the taber­nacle according to the fashion thereof which was showed thee in the mount" — The word "fashion" is mishpat, which denotes a verdict, or decision, pronounced judicially, whilst "shewed thee" is literally what thou wast caused to see (see note, Exo. 25:9). Evidently Moses not only saw in vision an exact replica of the tabernacle, but also visualised it as if it were erected before his eyes. He would have had oppor­tunity to minutely examine it, and discuss the construction of each section with the presiding angel. In doing so, the solution to any problem he might have foreseen in his own supervision of the construction, would have been resolved by a judicial decree.

The Veil — vv. 31-33.

A veil hung in front of the most holy dividing it from the holy place, shutting off the former, from the view of the priests ministering in the holy place. The holy place and the most holy place represented the mortal and immortal states of believ­ers. Entrance into the latter by ordinary priests was barred until the offering of the Lord opened the way thereinto (Heb. 10:19-20). Indicative of that, the veil of the temple was rent asunder at the crucifixion of the Lord (Mat. 27:51) demonstrating that the way into the Most Holy and to the state of immortality had been opened up through his death. The veil, therefore, was representative of the flesh of the Lord, whilst its blend of colour and intricate design shadowed forth the glorious divine character he revealed: that of the Father.

VERSE 31

"And thou shalt make a veil o/ blue, and purple, and scarlet, and fine twined linen of cunning work" — The Hebrew for veil is parocheth, from parach, to break or rend. The veil broke, or divided the tabernacle into two: the holy and the most holy, and in so doing, signified that the way into the holiest of all was not yet manifest whilst it remained (Heb. 9:8). The veil represented the flesh of the Lord, which was "rent" in death, that the way into life might be revealed (Heb. 10:20). When that happened, a new and living way into the holiest of all was revealed (see Heb. 9:24; 10:19-20). At the same time, the literal veil of the temple was "rent," corresponding with the significance of its name.

The various colours have their applica­tion to Christ. The blue speaks of his heav­enly origin and character as the Word made flesh, the purple speaks of God manifest in flesh, the scarlet of his dedica­tion in performing his Father's will, and the fine twined linen, the righteousness of his deeds.

The veil was of "cunning work," indicative of the skilful labour of those who ministered in the manufacture of the veil, which they did on Yahweh's behalf. It also pointed forward to the Lord's out­standing and divine ability to reveal his Father's characteristics. There has been no man like him before or since; he is unique.

"With cherubim shall it be made" — The veil was to be of the same material and skilful workmanship as the inner cov­ering which formed the ceiling of the mishkan. It matched it in that it was embroidered with figures of cherubim woven into its texture by a skilful weaver.

VERSE 32

"And thou shalt hang it upon four pillars of shittim wood overlaid with gold" — The four pillars answer to the four faces of the cherubim: the lion, ox, man, and eagle. It is appropriate that the life of the Lord, and his mission, were set forth prophetically by "four pillars": Isa­iah, Jeremiah, Ezekiel and Daniel; and made manifest through the combined wit­ness upon four gospel "pillars" (see Gal. 2:9), namely, Matthew, Mark, Luke, and John.

Four is the number of Israel, for the tribes encamped in four squares (see also Rev. 21:16).

Unlike the pillars from which the curtain for the tabernacle door was sus­pended, these, apparently, had no capitals. Thus these pillars lacked the normal archi­tectural finish. Perhaps this was to display a feature relating to the One whom the veil depicted. Christ was "cut off out of the land of the living (Isa. 53:8), with his flesh (which the veil represented), before its normal life-span was complete, in fulfil­ment of the prophetic Psalm, "He shortened my days" (Psa. 102:23). Because of this premature termination of his life in sacrificial offering in the way appointed, God made him to be unto us "wisdom, righteousness, sanctification and redemp­tion" (ICor. 1:30), a fourfold perfection, meeting our fourfold need, epitomising the fourfold gospel records. Accordingly, as Paul concludes, "He that glorieth, let him glory in the Lord" (v. 31). The Lord's glory was depicted in the varie-coloured veil with its beautiful and significant cherubic pattern.

"Their hooks shall be of gold" — The Hebrew vaveyhim, "their hooks," is derived from the sixth letter of the Hebrew alphabet [*)] waw, which is given that meaning by most lexicographers, because it resembles a hook. They suggest it signi­fies: "connect; attach; join to; hook." The letter is frequently used as a particle serv­ing to connect, or hook together words and phrases. The hooks of the veil were attached to the pillars, and from them the veil was suspended.

"Upon the four sockets of silver" — The pillars stood in sockets of silver (see note above on the word "sockets"). These pillars, therefore, depict progress toward salvation. It commences with the founda­tion of redemption (the sockets), it reaches up to the point where flesh is hidden by the gold of faith (pillars of wood coated with gold), it is completed by the bestowal of incorruptibility (the pure, solid gold of the hooks).

VERSE 33

"And thou shalt hang up the veil under the taches" — The RSV changes this to, "Thou shalt hang the veil from the clasps," but that is not what the Hebrew signifies. It uses the word tachath meaning "under," so that the veil was hung under the taches or clasps, not from them.

The taches or clasps are evidently those of v. 6 which joined the ceiling cur­tain together, and which were evidently immediately above the hooks that held up the veil. This means that the coverings above were draped in such a fashion as to show the division within at the point where the most holy was separated from the holy. It has been conjectured, though nowhere specifically stated, that the Holy Place was twenty cubits (10 metres; 30 ft) long, and the most holy ten cubits (5metres; 15 ft). The division was discern-able from outside, but the fulness of its glory was only seen within. How true to present experience!

"That thou mayest bring in thither within the veil the ark of the testimony" — In the Hebrew, the clause is directive: "And thou shalt bring thither... " See RV. The "ark of the testimony" is so styled because it contained the two tables of stone (Exo. 31:18; 32:15; 34:29) which testified, or witnessed, as to what was required of the people.

"And the veil shall divide unto you between the holy place and the most holy" — The term "divide" signifies to separate completely so as to distinguish one from the other. A priest in the Holy saw before him a barrier that clearly sepa­rated the one place from the other. The lesson is to believers who have accepted Christ. Though they commence to walk in the antitypical Holy Place, they shall not presume that they inevitably move through the veil into the Most Holy. They must qualify for that by faithful service.

VERSE 34

"And thou shalt put the mercy seat upon the ark of the testimony in the most holy place" — For the importance of this action, and the manner in which it was to be carried out, see note, ch. 25:21.

VERSE 35

"And thou shalt set the table without the veil, and the candlestick over against the table on the side of the taber­nacle toward the south: and thou shalt put the table on the north side" — A priest entering the Holy Place would do so from the east which the tabernacle faced. He then would have on his left the lampstand and on his right the table of shewbread.

The Hanging For The Door - vv. 36-37.

A further hanging, similar to the veil dividing the holy place from the most holy but lacking the cherubim, forms the entrance of the tabernacle. It is hung from golden hooks, supported by five pillars overlaid with gold, fixed in sockets of bronze.

VERSE 36

"And thou shalt make an hanging for the door of the tent" — The Hebrew for "hanging" in this place is masak, and denotes a curtain, or screen to hide, rather than a veil to separate as in v. 31. It is ren­dered "screen" in the RSV. This curtain-screen lacked the cherubim though it dis­played the colours of the veil. Jewish com­mentators claim that both the screen at the entrance, and the dividing veil between the Holy and Most Holy were five fingers in width and therefore thick enough to exclude light.

"Of blue" - The deep azure blue of heaven reminded Israel of their heavenly origin, and of the responsibilities attached thereto (Num. 15:38; Deu. 22:12). It emphasised the holy origin of the Lord: "the only begotten of the Father, full of grace and truth" (John 1:14), and the moti­vating power of the Word in him.

Israelites were commanded to place on the fringes of the hems of their garments a "ribband of blue," that they may look upon it "and remember all the command­ments of Yahweh, and do them" (Num. 15:37-41). A ribband in such a position meant that the Israelite would walk within a circle of blue; in other words, within the limits of teaching hon­ouring to Yahweh; their footsteps restricted by the heavenly calling the nation had accepted. It is sig­nificant, that this command fol­lowed the execution of one who had "forgotten" what was required of him, and so had "despised the Word of Yahweh, and broken His commandment" (vv. 30-36). Further, the incident which follows this instruction concerns the action of certain who deter­mined to usurp the position of divine lead­ership, rejecting the authority of Moses (Num. 16:1-40). Both incidents record actions of deliberate waywardness, and emphasise the importance of the "law of the ribband of blue."

"And purple" — See note, Exo. 25:4. Purple is the colour of God manifestation. It is also appropriately the colour of roy­alty, for Yahweh is a "great King" above the heavens (Psa. 74:12; 84:3; 89:18; 95:3; 98:6) and requires that His people be manifestations of His character and glory.

Purple is a blend of blue and scarlet, which normally clash with each other. In all the twenty-four places where these colours are mentioned in conjunction with each other, the order in which they are presented never varies, and this, in itself, teaches an important lesson. Blue comes first, as God should come first in the con­sideration of true worshippers. When scar­let is added, the colour purple results. Scarlet represents the flesh, and when added to the blue teaches the principle of God manifest in the flesh. Divine teaching converts the principles of the flesh.

"And scarlet" — As blue is the colour of heaven, the bright splash of scar­let represents the colour of earth. One word for "earth" in the Bible is adamah and signifies "red earth;" the most domi­nant colour of flowers, the product of the earth, is bright red.

Red blends with blue, creating the pur­ple colour of royalty. The Lord was mock­ingly clothed in both purple and scarlet robes, in ridicule of his claim to be king of the Jews (Mark 15:17; John 19:2; Mat. 27:28). He was born King of the Jews, and therefore had a title to the throne of David and the sovereignty of the world by descent. He demonstrated the validity of his claim by virtue of his own intrinsic excellency. He "ruled his own spirit," and thus demonstrated his ability to reign (see Pro. 16:32; 15:33). He triumphed in his meekness and righteousness. He combined mercy and truth in all his actions, uniting compassion towards others, with boldness and courage in the face of evil. Though born King of the Jews, and the Son of God, he humbly submitted as a servant to the requirements placed upon him, even unto the death of the cross (Phil. 2:9), and because of that he was elevated above all others, and given a name above every name (vv. 9-10). All this is becoming of the colour before us, for the dye of scarlet was only obtained through the death of an insect (the coccus — see note, ch. 25:4), producing it.

As noted before, two Hebrew words are united in all the passages in Exodus relating to the tabernacle, where the word scarlet occurs. The first of these (tohlah) is translated "worm" in such places as Psa. 22:6. The other word (shahnee) is of doubtful signification, and some suppose it to mean double-dyed. In Pro. 31:21, "double garments" is the rendering sug­gested, instead of "scarlet." In Isa. 1:18, both words occur separately: "Though your sins be as scarlet (shahnee), they shall be white as snow; though they be red like crimson (tohlah), they shall be as wool." These two words used together, indicate the coccus insect from which this most brilliant dye is procured. It provides the key to the significance of scarlet in the tabernacle. It speaks of the death of the Lord, which provided the "dye" that makes baptism valid. It symbolises the dedication of his life in doing the will of Yahweh. The token of this in sacrifice was the outpouring of blood, for blood repre­sents the life (Lev. 17:11). Christ's blood figuratively acts as a dye by which bap­tism is "coloured," for "baptism" itself is derived from a Greek word signifying "to dye."

Each of the three colours mentioned also represent a dye obtained from an insect, or some form of sea life; in any case, from life given up for the purpose in some manner. The word "blue" is from the Hebrew tekeleth, a shell fish (helix ianthina), a species of mussel found in the Mediterranean Sea, which has a blue shell, and from which the cerulean purple is made. Strong identifies the word with the Hebrew shecheleth, also denoting a sea mussel, but which is translated "onycha" in the Bible. See its use in the incense (Exo. 30:34).

The word "purple" is from the Hebrew argaman. It is a brilliant red-blue colour prized by the ancients for dyeing gar­ments. The chief source of the famous Tyrian purple was the tiny mollusk (murex) found along the coast of Phoeni­cia and adjacent lands. It was exported far and wide as a staple commodity of Phoenician commerce (Eze. 27:7, 16). Great labour was required to extract the purple dye, making it very costly. Hence only royalty or the wealthy could afford the resulting richly coloured garments (Est. 8:15; Dan. 5:7). How appropriate to represent the colour of God manifestation: the tiny, obscure mollusk, sought and taken from the sea, that its life might be given up to produce, with infinite care, the dye required. The application as a type of those drawn out of the sea of nations for the Name of God is obvious.

"And fine twined linen" — See note, Exo. 25:4. "Fine twined linen" is represen­tative of righteousness in action, and is the obvious effect of a life given in dedication to God. Thus the four colours in conjunc­tion one with the other, spelt out the mes­sage, that true worship required [1] acknowledgement of Yahweh as found in His Word — blue; [2] the manifestation of His characteristics in flesh — purple; [3] the giving of life in dedication to His ser­vice — scarlet; [4] the revealing of all this in acts of righteousness — white linen.

It is significant that, in Rev. 19:8 where "fine linen" is defined as "the righ­teousness of saints," the word is in the plural: righteousnesses. In Eureka, Bro. Thomas renders it as "righteous actions of saints."

These principles were exhibited at the door of the tabernacle, demanding that those who enter thereat should reveal them in life. They comprise the garments of sal­vation which one puts on in Christ (Isa. 61:10; Gal. 3:26-28; Rev. 19:8). The body of the Lord was wrapped in "fine linen" (Mark 15:46), indicative of his righteous­ness in life.

"Wrought with needlework" — The Hebrew is "the work of the embroiderer." Exodus 35:25 states that "wise hearted" women (those skilful in such labour) pro­duced the coloured thread, which was then carefully and skilfully worked into a pat­tern according to the requirements speci­fied. Faithful and outstandingly skilful men such as Bezaleel and Aholiab, super­vised all that was done, to ensure the finest possible workmanship (see Exo. 31:2-6). They were endowed with the Spirit for that purpose, so that actually the finished product was "wrought of God." In Psa. 45:14, the Bride of Christ is represented as being clothed "in raiment of needlework," a reference to the character of the redeemed, developed through skill and patience from a God-given pattern, and through a God-given motivation (Phil. 2:13). See further note in ch. 26:1.

VERSE 37

"And thou shalt make for the hang­ing five pillars of shittim wood" — These pillars are for the entrance of the tabernacle, and appropriately number five, the number of grace. Only through divine grace can sinful man find the way to wor­ship Yahweh. Christ, as the high priest appointed of Yahweh, declared "I am the way." His fivefold characteristics as priest are outlined in Heb. 7:26, "such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the (Mosaic) heavens." There are also five titles that define the Lord as king (see Isa. 9:6), so that he is set forth as King-Priest (Zech. 6:13). All this was attested by five witnesses which the Lord advanced for the consideration of his Jew­ish contemporaries who refused to accept his own witness (Jn. 5:31) — John Baptist (vv. 32-33); the Master's work (v. 36); the Father's testimony (vv. 37-38); the Scrip­tures (vv. 39-44) and Moses (vv. 45-47).

The writers of the N.T. epistles who displayed the principles of the Christ-like life to the ecclesias, number five: Paul, James, Peter, John and Jude. The five pil­lars of the entrance therefore match the four of the veil in displaying the principles of Christ to "whosoever hath eyes to see."

"And overlay them with gold" — Faith is necessary to acceptably enter upon the worship of Yahweh.

"And their hooks shall be of gold" — See note, v. 32.

"And thou shalt cast five sockets of brass for them" — Here, at the outside of the tabernacle we come upon brass, bronze, or copper, for the first time. On the other hand, the further we penetrate into the tabernacle itself, the more pre­cious become the metals used; until, at last, the mercy seat and cherubim are all of solid gold.

Brass or copper represents flesh puri­fied by fire (Exo. 25:3). The entrance of the tabernacle, therefore, presented the wonderful exhortation that what com­mences in flesh purified, can develop into that which is most glorious, even immor­tality. For though the sockets were of brass, the capitals and fillets of these five pillars were of gold (Exo. 36:38). Flesh purified forms a basis whereby can be revealed the gold of a faith acceptable to Yahweh.

From the outside, only the coverings of black goat's hair, reddened rams' skins, and blue seal skins were visible, whereas the beautiful coloured ceiling with its intricate pattern of cherubim wrought therein, was hidden from view. One had to enter the tabernacle to appreciate the beauty of that covering.

How true to the Truth's experience. Outside, God's way often looks drab and uninviting, with emphasis given to the weakness of the flesh, the need of sacri­fice, and of personal denial.

But inside, as the divine beauty is pro­gressively revealed to the eyes of the stu­dent, the view is glorious, and the incen­tive to attain unto that which is thus typi­fied becomes impelling.