TABERNACLE

PREFACE

THE tabernacle was the dwelling place of the Lord in the midst of the Israelites. While
they were in bondage in Egypt, there was not such a thing as a dwelling place for the Lord in their
midst. After He had brought them into the wilderness, He gave them a commandment through
Moses, saying, "Let them make me a sanctuary; that I may dwell among them". Accordingly, the
sanctuary that Moses made in the wilderness came to be called the tabernacle of the congregation.
God came in His glory and dwelt in it and led the Israelites to Canaan.

The great work of building the tabernacle was given to Moses. Moses was born in a place
called Heliopolis. His father "Amram" received a foreknowledge of his birth through a dream. The
daughter of Pharaoh was a self-willed and strong-minded woman. She had no child. Hearing the
voice of the infant Moses who lay weeping at the edge of the river, she had compassion on him,
took the child and brought him up as her own child. Moses grew up in all the wisdom of the
Egyptians. Josephus, the first century historian relates how Moses warred against Ethiopia for
Egypt and captured the capital city of Ethiopia and named it after his foster mother. (Page 483 of
Fausset's Encyclopaedia and Dictionary). By this, it is apparent that Moses was faithful even
while he was growing in the palace of Pharaoh.

When Moses grew in faith, he came out, forsaking everything, hating to be called the son
of Pharaoh's daughter and choosing rather to suffer affliction with the people of God than to enjoy
the pleasures of sin for a season. The plan of God was to redeem the Israelites from bondage in
Egypt and grant to them the land of Canaan where the seven nations, like the Canaanites and
others, dwelt. We know that the Lord came down to fulfil this great purpose. "And I am come
down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a
good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites,
and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites" (Exo.3:8).
Before God descended to execute this great work, the Lord needed a man like Moses, who would
have come out of all the pomp and pleasures of the world.

Moses was the first leader in the world to receive a gift from God to do wonders. He was
the first prophet to whom Jehovah spoke face to face as a man speaks to a friend. God chose
Moses as His tool to carry out His plan and to build the tabernacle. He was an excellent weapon in
the hand of the Lord as he yielded himself to do the will of God. We read also in detail how he did
wonderful works to deliver the Israelites from bondage in Egypt, and how he was in the presence
of God on the mountain without food and water, day and night for forty days to receive the
instructions and the pattern of the tabernacle, the sanctuary, for God to dwell in their midst. All
this in the Old Testament period however was only a shadow of the reality.

God needed man like him to redeem the earthly Israel and to build an earthly tabernacle so
that His people could inherit the earthly Canaan. If this was so for the earthly Canaan, how
extraordinary should the man be who comes out for the Lord to lead His people to heavenly
Canaan! If a man like him was required to receive the pattern of the mysteries hidden in the heart
of God, how much more should the man chosen of the Lord in the New Testament to reveal to the
world the truth of these mysteries, excel him. Many who are such are those who have forsaken all
earthly things to know the mysteries of the New Testament and to do the will of God. "So
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likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple"
(Lk. 14:33). They are also those who have forsaken their carnal relationships. "If any man come to
me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and
his own life also, he cannot be my disciple" (Lk. 14:26). It is through such disciples alone that the
Lord reveals His mysteries to the world. St. Paul says, "Which in other ages was not made known
unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit"
(Eph.3:5). The Lord said unto Peter, "And I will give unto thee the keys of the kingdom of heaven:
and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose
on earth shall be loosed in heaven" (Matt 16:19), thus signifying that the heavenly tabernacle
could be made only through the revelations of the kingdom of heaven.

In Exodus chapters 26 and 36, we read in minute detail of the tabernacle of the
congregation and we can say without hesitation, as Fergusson the philosopher states, these details
must have been written by one who had witnessed it with his own eyes. Exodus 24:4-7 and
Numbers 33:2 show us that the occurrences were written then and there. This confirms the fact
that Moses himself must have written all these details concerning the tabernacle of the
congregation.

Three places in the tabernacle signify the three places, in Eternity. Of these three places,
the most holy place corresponds to New Jerusalem and Zion. In the Old Testament period, many
centuries before Calvary, the pattern of the tabernacle was given to Moses but no one knew the
reality of it. It was a mystery. However, in these end times, it is preached as a gospel by the Holy
Ghost through the apostles and prophets. St. Peter, referring to it says, "...which things the angels
desire to look into" (I Pet. 1:12). This book called "THE TABERNACLE" explains the mysteries
of the 0ld Testament tabernacle.
^^^^^^

Chapter 1

THE WILDERNESS

After the Lord God brought the children of Israel into the wilderness, the tabernacle
became His dwelling place in their midst (Exo. 27:21). It was also called the tabernacle of
testimony (Acts 7:44) as it contained the ark of the testimony wherein were kept the tables of the
testimony.

We know how the children of Jacob departed from the land of Canaan and went to Egypt
and how they multiplied there and filled the land. The Scriptures show us clearly how they were
subjected to bondage by Pharaoh who did not know Joseph. "Now there arose up a new king over
Egypt, which knew not Joseph" (Exo. 1:8). When they cried to Him, the Lord God heard their
sighing and groaning and sent them Moses (Exo. 2:23; 3.8) and they were redeemed from Egypt
by the blood of the paschal lamb. They crossed the Red Sea, and were led by Moses into the
wilderness (Exo. 13:18; I Cor. 10:2). When He brought His people into the wilderness, the Lord
commanded them saying, "... Let them make me a sanctuary; that I may dwell among them”
(Exo.25:8)

The sanctuary that the Lord desired to dwell in, was not to be as Moses or any other man
would have imagined. Before this sanctuary was made, the Lord called Moses to the mountain.
Moses abode in the presence of God on the mount for forty days and forty nights and he neither ate
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bread nor drank water. "And Moses went into the midst of the cloud, and gat him up into the
mount: and Moses was in the mount forty days and forty nights" (Exo. 24:18). There God showed
him the pattern of the tabernacle, and the pattern of all the instruments and vessels thereof.
"According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the
instruments thereof, even so shall ye make it" (Exo. 25:9). According to this, the Israelites tarried
in the wilderness and finished all the work of the tabernacle. "Thus was all the work of the
tabernacle of the tent of the congregation finished: and the children of Israel did according to all
that the Lord commanded Moses, so did they" (Exo. 39:32). On the first day of the first month the
tabernacle of the tent of the congregation was reared up and the glory of God covered the tent of
the congregation. "And it came to pass in the first month in the second year, on the first day of the
month, that the tabernacle was reared up. Then a cloud covered the tent of the congregation, and
the glory of the Lord filled the tabernacle" (Exo. 40:17,34).

The Israelites redeemed from their bondage in Egypt by the blood of the paschal lamb,
crossed the Red Sea under the leadership of Moses (Exo. 13:18; I Cor. 10:2). The Egyptians who
pursued them perished in the Red Sea. The Israelites who were thus delivered entered the
wilderness and continued their journey.

The wilderness was a desolate, sandy tract which stretched for miles and miles. As far as
the eye could see, there was only sand: there was no water and nothing to eat. It was to them a
place of no earthly hope where they had no fish, cucumber and melons, which they had eaten in
Egypt (Num. 11:5). There was no regular path for them to follow as they moved on. When the
Israelites who had enjoyed earthly pleasures and comforts, set out trusting the word of God, He
brought them into this lonely wilderness. Here where there could be no earthly hope, God Himself
came to dwell in their midst so that He might be a comfort to them, thus revealing His love for
them.

In the New Testament, the journey of the Israelites shows how a people redeemed by grace
through faith (Eph. 2:8) by the blood of Christ, the Passover Lamb (I Cor. 5:7), run towards the
heavenly Canaan that is reserved for them. In this journey, first of all, a child of God who receives
redemption through the remission of sins, is born again and then enters into the second step of
grace, that is, water baptism, at which he submits himself to do the will of God. It is the plan of
God that a man who has surrendered himself to do His will, should live as in a wilderness, finish
his race and enter into the everlasting Canaan. For this reason, the Lord desires that we make Him
a sanctuary in the wilderness for Him to dwell in.

Egypt, where they were in bondage and the wilderness they were led into, were two
entirely different places for the Israelites. They set out of Egypt, crossed the Red Sea and came
into the wilderness. However, in the New Testament, we who are on our journey to heaven, have
to live in this world till we finish the race. We may not move from one place to another (literally)
as the Israelites did, but there must be a change in our attitude and we must reckon this world as a
wilderness. Before we were saved, the beautiful gardens, the expensive multi-storeyed mansions in
the cities, appeared attractive. Our job, wealth, clothes, jewellery and our favourite dishes were
dear to us. But, after we were saved and baptized, all these lost their glitter and value and became
mere dust and vanity. This experience is 'the wilderness' in our life. It is indeed blessed to have
such an attitude in life.

Though there was an abundance of everything in Egypt, yet God did not choose to dwell
there. However, though the wilderness was barren and empty, God dwelt there. Likewise, we who
have entered into the spiritual world should cling to the Lord and not to the material things of this
world and live a life counting it all as mere dust. This change is found not in the world, but in the
life of a child of God. This experience must continue till the end of our life.
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 Though there are no definite pathways to follow in the wilderness, the Lord Himself is a
pillar of cloud by day and a pillar of fire by night to lead us in the way in the spiritual wilderness
of our life and to be our comfort and light. Though there are no rivers in the wilderness, the Lord
follows us as our spiritual Rock to quench our thirst ( I Cor. 10:4).

When God desired to dwell with His people in the wilderness, to be their all in all, He said,
"And let them make me a sanctuary; that I may dwell among them" (Exo. 25:8). This 'sanctuary' is
the tabernacle which was made in the wilderness (Exo. 40:34). God came in His glory and dwelt
in this tabernacle. The cloud covered the tent of the congregation while the glory filled the
tabernacle (Exo. 40:34).

Chapter 2

THE TABERNACLE IN THE WILDERNESS

We have seen that the tabernacle and all the vessels thereof were made according to the
pattern shown in the mount. The tabernacle was divided into three parts:
i) the outer court
ii) a sanctuary within the court
iii) the most holy place within the sanctuary.

The outer court was a place inclosed with hangings, a hundred cubits long and fifty cubits
broad. These hangings were five cubits high and were fixed on sixty pillars. This place was called
the court of the tabernacle (Exo. 27:18). In front of the court was the gate, which was twenty
cubits in length. Within the court, near the gate, first and foremost was the altar. Next to that, a
brazen laver was kept for the priests to wash themselves.

There was a sanctuary within this court. Its length was thirty cubits and the breadth ten
cubits and the height ten cubits. It was inclosed with forty eight boards. Each board was ten cubits
long and one cubit and a half broad. This sanctuary was covered with hangings and was divided
into two parts by a veil. The first part was twenty cubits long, ten cubits broad and ten cubits high.
This was called the 'sanctuary' and the 'first tabernacle' (Heb. 9:2,8). The candlestick, the
table for the shewbread and the incense altar were kept here. The second part was ten cubits long,
ten cubits broad and ten cubits high. This was called the Most Holy Place or the second
tabernacle (Heb. 9:7). The ark of the covenant overlaid with gold and the mercy seat that was
above it and the two cherubims on the mercy seat were kept here. The Lord dwelt in glory in the
midst of the cherubims and it was from here that He spoke to Moses (Exo. 25:22; Num. 7:8,9). The
sanctuary which was thirty cubits long and ten cubits broad was covered with a hanging made of
threads called "the tabernacle". Over this there was a covering of goats' hair, over it another
covering made of rams' skins dyed red and over it yet another covering made of badgers' skins.

All the circumcised among the children of Israel had the right to enter into the court of this
tabernacle. The Levites entered into the court to do their ministry; but Aaron, and his sons who
were priests, entered into the first part of the sanctuary, (i.e., the place which was twenty cubits
long) every day and ministered there throughout the year. The high priest alone, entered the second
part of the sanctuary (the place which was ten cubits long, ten cubits broad and ten cubits high)
called the most holy place, once a year and made atonement for himself, his household and for the
Israelites (Lev. 16:16,17). This was how the tabernacle was established and the ministry done
during the journey of the Israelites in the wilderness.

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 The Levites pitched their tents round about the tabernacle of the congregation, encamping
on the north, west and south of it, keeping the charge of the tabernacle. Moses, Aaron and his sons
encamped before the tabernacle toward the east of it. Surrounding them, the twelve tribes of Israel
pitched their tabernacles by their own standards, with the ensign of their father's house. As long as
the cloud abode upon the tabernacle they rested in their tents. When the cloud was taken up, they
journeyed (Num. 9:17-22). When the cloud tarried, they pitched their tents again and abode there
till the cloud was taken up. Since God was with them, their household and their beasts were not
weary of walking.

God dwelt among them in the wilderness and so they could live this glorious life. Balaam,
the son of Beor, went forth to curse the children of Israel, but the sight of their camp was so
beautiful that he cried out, "How goodly are thy tents, 0 Jacob, and thy tabernacles, 0 Israel!"
(Num. 24:5).

Thus in the midst of the wilderness were seen a beautiful tabernacle and the goodly
habitations of the Israelites.

^^^^^^^^

Chapter 3

What does the Tabernacle signify?

The tabernacle, where the glory of God dwelt was a shadow of the following:
(i) The Lord Jesus
(ii) Every Spirit-baptized child of God.
(iii) The Spirit-baptized churches of today
(iv) The true temple that is being built in heaven
(v) The state of eternity.

1. The Lord Jesus:

He, Who is the Son of God, the Firstborn of every creature, Who created the worlds by His
Word, became man (Heb. 1:2). It is about this that John writes saying, "And the Word was made
flesh, and dwelt (“tabernacled”-original) among us (and we beheld his glory, the glory as of the
only begotten of the Father), full of grace and truth" (Jn. 1:1,14). Again, it is about this, that the
writer of the epistle to the Hebrews says, “God, who at sundry times and in divers manners spake
in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son..."
(Heb. 1:1,2). When the Word of God, which created all the worlds was made manifest in the flesh
in these last days, He was full of the glory of God and He revealed Himself to men. Those who
saw Him confessed, saying, "...we beheld His glory and it was like unto the glory of the only
begotten of the Father" (Jn. 1:14). God Who dwelt within the tabernacle, abode within Him (Lord
Jesus) (Jn. 14:20) and Jesus indeed was seen as the true Tabernacle of God, and walked through
every city and every village doing good. "How God anointed Jesus of Nazareth with the Holy
Ghost and with power: who went about doing good, and healing all that were oppressed of the
devil; for God was with Him"(Acts 10:38).

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2. Every Spirit-baptized child of God:

The Holy Ghost comes into every child of God who is redeemed by the blood of Jesus,
buried into the death of Christ in water baptism and has surrendered himself to do the will of God.
Referring to the experience of resurrection that occurs after water baptism, St. Paul says,
"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the
dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:4; 8:11).
Here, the glory of the Father signifies the Holy Spirit. At the baptism of the Holy Spirit, this
glory of the Father comes into us. A child of God who has received this experience is seen as the
true tabernacle in the wilderness (I Cor. 3:16; 6:19; II Cor. 6:16). It is about this that Peter
preached on the day of Pentecost saying, "... Repent, and be baptized every one of you in the name
of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts
2:38). Speaking about this experience of the baptism of the Holy Spirit, the Lord Jesus said, "At
that day ye shall know that I am in my Father, and ye in me, and I in you" (Jn. 14:20). Though the
Holy Spirit was on the earth before the day of Pentecost, the experience of the Holy Spirit being
within a child of God was fulfilled only on the day of Pentecost. At the baptism of the Holy Spirit,
the triune God-the Father, the Son and the Holy Ghost-come to abide in each one of us. Therefore,
it is essential that every pilgrim who is journeying towards the heavenly Canaan should come to
this experience of being a tabernacle.

3. The Spirit-baptized churches of today:

There are various Spirit-baptized churches seen today. The tabernacle in the wilderness is a
shadow of these churches which are made up of Spirit-baptized people who, as we have just seen,
are individually "tabernacles". However, the purpose of God concerning His people on the earth
is, that all who are saved and have become partakers of the death of Christ through water baptism
and have received the baptism of the Holy Spirit should be united into one, as one habitation for
Him. "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints,
and of the house-hold of God; And are 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). So He called some to be apostles for this very purpose.

It was with the plan concerning this great work in mind, that, after He had risen from the
dead, Jesus called His disciples and said, “ …All power is given unto me in heaven and in earth.
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you…”
(Matt. 28:18-20). According to His word, the apostles built the Church on earth, by preaching the
gospel, and by teaching and baptizing in the name of the Father, the Son and the Holy Ghost.

Once Jesus asked His disciples, “…But whom say ye that I am?” Peter answered saying,
“…Thou art the Christ, the Son of the living God”. Then the Lord said, “…Blessed art thou, Simon
Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven …
Upon this rock I will build my church…” (Matt.16:15-18). This Rock is Christ and the Church is
built on the revelation that the Lord Jesus is Christ, the Son of the living God. St. Paul also writes
of this saying, “For other foundation can no man lay than that is laid, which is Jesus Christ”(I Cor.
3:11). What he means is that the revelation concerning the Lord Jesus Christ is as firm as a rock in
the hearts of them that believe on Him. It is on this foundation that our spiritual lives must be built
up.

Jesus calls some to be His servants to build the Church or a habitation for Him. Right from
the day of Pentecost there were several who were called in this manner and there are many such
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people even today. They receive the baptism of the Holy Spirit and by the revelation that they
receive through the anointing, they build the Church on the foundation of the fact that Jesus
is Christ, the Son of the living God.

The Lord has revealed the standard of the servants of God who do this ministry. They are
called to forsake all earthly possessions and hate all carnal relationships and their own life also and
deny themselves in order to live like their Master (Lk.9:23; 14:26,33). Though the Lord had
revealed this standard of consecrated life to His disciples, yet all the Spirit-baptized people who
claim to be His servants or who profess to build the Church today, do not have this consecration.
So their revelations differ according to their consecration. St. Paul says that if the Spirit-baptized
people are led by ministers who have different standards of consecration, the churches will also
differ one from the other, like gold, silver, precious stones, wood, hay and stubble. This is the
reason why we see different churches on the earth, though their foundation is the revelation about
the Lord Jesus Christ. Therefore, St. Paul warns us saying, ".. let every man take heed how he
buildeth thereupon…,, (I Cor. 3:10-15).

Not all the Spirit-baptized people of God will be caught up at the coming of the Lord. For
this reason, the state of the churches are revealed right now by fiery trials. When the reproach of
the world, suffering and sickness come upon them, many Spirit-baptized people take back what
they had left, lose their faith and perish. Only those who, like gold, silver and precious stones, are
able to stand through the fire without being burnt, will be caught up at the coming of the Lord.
Here, “the fire” refers to fiery trials (I Pet. 1: 7; 4:12). Jesus spoke about this in His sermon on the
Mount (Matt. 7:21-27). Those who do the will of God are like gold, silver and precious stones. But
the churches built by those who do not do the will of God, are like wood, hay and stubble. They
may have received the baptism of the Holy Spirit, and speak in tongues, prophesy, do miracles and
wonders in the name of Jesus and cast out devils, and pray “Lord, Lord.” Nevertheless, because
they do not do the will of God, the house that they build will perish.

So, the tabernacle in the wilderness is a shadow of the Spirit-baptized churches of today.
However, the true tabernacle in the New Testament is the Spirit-baptized Church built by the
apostles, in which God dwells. Not every construction called a ‘Church’ can be the true tabernacle.
Spirit-baptized people start building on the foundation of Christ, but as their consecration falls
short of the standard required for the apostolic ministry, they tend to build with wood, hay, stubble
etc. Their construction perishes when tried by fire. The true tabernacle can only be the New
Testament Church founded upon Christ the Rock and built by absolutely consecrated apostles of
God, and this stands the trial of fire. This then is the Church which shall be caught up at the
coming of Christ – the reality of the tabernacle in the wilderness.

4. The true temple that is being built in heaven:

We read in Hebrews 9:11,12: “But Christ being come an high priest of good things to
come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this
building; Neither by the blood of goats and calves, but by his own blood he entered in once into
the (most) holy place, having obtained eternal redemption for us”. It was concerning this
tabernacle that Jesus said, “In my Father’s house are many mansions: if it were not so, I would
have told you. I go to prepare a place for you” (Jn. 14:2). After this work is accomplished, He
will come and receive His people unto Himself (Jn. 14:3).

He is now preparing this place or in other words, building a temple for Himself in the Most
Holy Place, within the true tabernacle (Heb. 6:19,20). We read about this temple in Ephesians
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2:19-22. It was for this purpose that Jesus rose from the dead and was laid as a corner stone in
Zion, which is in the Most Holy Place, above all heavens (Matt. 21:42). This was what the prophet
Isaiah referred to when he said,”… I lay in Zion …a precious corner stone ….” (Isa. 28:16; I Pet.
2:4-6). The spiritual house that is being built upon this corner stone will be the temple in the
true tabernacle in Eternity. This work started only after Calvary.

Now that the corner stone for this temple has been laid in Zion, other foundation stones and
living stones are being built upon it. Every stone in this building is tried and laid in its place. The
Holy Spirit builds this temple with the help of the five different kinds of offices which include
apostles and prophets. St. Paul speaks about the work of the apostles and prophets in
Colossians1:28 : "Whom we preach, warning every man, and teaching every man in all wisdom :
that we may present every man perfect in Christ Jesus. So the corner stone of this temple
that is seen in heaven is Jesus. The apostles and prophets are the foundation stones and the living
stones that are fitly framed together on this foundation, are the believers. This building is called by
five different names. They are-a city (Heb. 12:22), a house (I Tim. 3:15), a building, a temple and
a habitation (Eph. 2:21,22).

When the Lord commanded Moses to make the tabernacle, He appointed Bezaleel, the son
of Uri of the tribe of Judah, and Aholiab, the son of Ahisamach of the tribe of Dan for this work
and filled them with the spirit of wisdom (Exo. 31:2,6). He also raised up wise-hearted men to
stand together with them. This shows how each one of the saints with a different calling, join
together to do the Lord's work. The Lord anoints and chooses many for this purpose. Those who
were appointed for preparing the tabernacle, worked according to the revelation that God had
given Moses. For forty days and forty nights, without eating or drinking, Moses separated himself
from his kindred and abode in the mountain with the Lord to receive this revelation. He is a type
of the apostles of the New Testament Church. Bezaleel and Aholiab and the wise-hearted men,
signify others who stand with the apostles in building the New Testament Church. This Church is
built in the Most Holy Place and will appear at the coming of the Lord (Rev. 21:2,3).

It is written that after the Lord Jesus Christ died and rose from the dead, He ascended on
high and led captivity captive (Eph. 4:8). This speaks of how the Old Testament saints (saints of
the periods of Innocence, Conscience, Law and Transition) who were in the lower parts of the
earth in a place called "Abraham's bosom" (Lk. 16:22), were delivered by the death and
resurrection of Jesus and taken to their resting places in the heavenlies, called the first and second
heavens. Paul speaks of having been taken to the third heaven (II Cor. 12:2) which shows that he
must have passed the first and second heavens and reached a higher place. The true temple that the
earthly tabernacle is a shadow of, is found in this third heaven or the Most Holy Place of the true
tabernacle in Eternity.

5. The state of Eternity:

The tabernacle in the wilderness is a shadow of the true tabernacle in Eternity (Heb.
6:19,20). There are three places (Rev. 21:1-3) in Eternity like the three main places in the
tabernacle. The three parts of the tabernacle, namely, the most holy place, the holy place and the
outer court speak of the three places in Eternity, namely, the New Jerusalem, the New Heaven and
the New Earth respectively. The City, New Jerusalem which comprises the New Testament
Church (both workers and believers) is built and finished at the coming of the Lord Jesus (Rev.
2:26; 3:21; 12:5; 19:7,8; 21:9,10). The New Heaven is completed immediately after the seven
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years' Tribulation and before the Millennium (Rev. 20:4-6). The Old Testament saints, the
Tribulation martyrs and the general martyrs have their place there. The New Earth, the place for
the saved of the nations, will be built and finished only at the end of the Millennium though it is
being prepared from the foundation of the world (Matt. 25:34). The three places that are being
built in this manner will be seen in Eternity when they are finished. God will dwell in New
Jerusalem (Rev. 21:1-3). New Jerusalem consists of two parts, namely, New Jerusalem and Zion.
Those who dwell in these two places will reign together with God for all eternity.

^^^^^^^^

Chapter 4
THE MOST HOLY PLACE AND ITS VESSELS OF
MINISTRY

We are aware that the way into heaven was opened to man because Christ died. The veil of
the temple being rent shows that the Most Holy Place which was beyond the veil has been opened
to us. This Most Holy Place was ten cubits long, ten cubits broad and ten cubits high. Ten
signifies the law of God which in the New Testament is a law of love and hence the dimensions of
the Most Holy Place show the experience of being perfected in love, comprehending the length,
breadth, depth and height of the love of God (Eph 3:18). It is to be noted here that like the Most
Holy Place, the dimensions of New Jerusalem are also equal (Rev. 21:16).

The ark of the covenant, the mercy seat and the cherubims were placed in the Most Holy
Place which was filled with the glory of God. The high priest entered within this place once a year
and made atonement, by the blood of bulls and goats for himself, his household and all the children
of Israel. Similarly, Jesus, the Mediator of the new covenant, entered into the Most Holy Place
with His own blood (Heb. 9:12) and sent down the Holy Spirit to the earth from there (Acts 2:33).
The Spirit-baptized have been sealed (Eph. 1:13) to gain access into the Most Holy Place.

The ark of the covenant which is in the Most Holy Place of the earthly tabernacle, the
mercy seat and the cherubims, represent the Spirit-baptized Church of God, built upon Christ, the
corner stone and the foundation of the apostles (Eph. 2:19-22). The Church, which is referred to as
a temple here is also called New Jerusalem (Rev. 21:14).

The cherubims typify the servants of God who have made themselves of no reputation and
they are Zion (Psa. 50:2; 80:1). The Most Holy Place therefore comprises the New Jerusalem and
Zion which are built upon Christ, the corner stone or the Bridal Church which is the Body of
Christ, Who is the Head. Even as the body has a visible portion as the physical form and its
invisible part as life, this Bride has her visible portion as New Jerusalem and her invisible part as
Zion. It is to prepare such a place that Christ died (Eph. 5:27).

The Wood used in the tabernacle :

Most of the instruments in the tabernacle were made of shittim wood (Exo. 25:10) and
covered with metals like gold, silver and brass. This tree was used by the Egyptians for building
boats. Josephus, the historian has spoken of its strength and durability. The wood of this thorny
tree which grows to the height of fifteen to twenty feet was very hard and fine-grained.
9
 The shittim wood used in the tabernacle shows the nature of every man. This tree which
grew as a wild tree in the wilderness was used for building the tabernacle. In the same way, the
instruments of the eternal tabernacle are also made out of men who lived wild lives. The thorny
shittim tree also signifies man who is prone to many kinds of weaknesses and shortcomings. The
Lord comes in search of him, removes the thorn-like sins from him, shapes him into the likeness of
beautiful boards according to His desire and sanctifies him. The tree being removed from its place
in the earth severed from its roots therein, is brought to the tabernacle transformed in shape and
form. Similarly, God redeems man from the earth, transforms him and makes him worthy to be in
His presence. This tree being hard and fine-grained speaks of the man who is saved, separated
from the world, anointed by the Holy Ghost and strengthened by the power of God. Just as the
shittim wood is seen in different places in the tabernacle, in the New Testament Church and in
Eternity, each person occupies various positions, according to his calling. The tabernacle and each
instrument thereof were made by the willing offerings of the Israelites, according to the pattern
shown on the mount. It is by spending ourselves and our possessions willingly for the Lord that
the heavenly habitation can be built up.

1. The Ark

The instruments which the Lord commanded to be made first was an ark two and a half
cubits long, one and a half cubits broad and one and a half cubits high. This ark was called by
various names as explained below:

(i) The ark of the testimony:

The tables of testimony were kept in the ark (Exo. 25:16) and this was a testimony given by
the Lord to the Israelites that He was in their midst. Every Spirit-baptized person should be an ark
of the testimony. Repentance and water baptism are the two steps to receiving this experience. In
other words, those who are saved, surrender themselves for water baptism and are baptized by the
Holy Ghost which transforms them into witnesses for God: as it is written, But ye shall receive
power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. (Acts 1:8).

(ii) The ark of the covenant:

This was called the ark of the covenant (Num. 10:33; 14:44) because of the covenant that
the Lord made with His people. It was this covenant which enabled the Israelites to live. At least
two persons are needed to make a covenant. In this manner, God and man are involved in this
covenant. The Lord wrote down the commandments and statutes in a book for this covenant. The
people as a sign of their acceptance, offered oxen as burnt offerings and peace offerings. Moses
took half of the blood and put it in basins and sprinkled half on the altar. He took the book of the
covenant and read it in the audience of the people and they said, “...All that the Lord hath said will
we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said,
Behold the blood of the covenant, which the Lord hath made with you concerning all these words’’
(Exo. 24:5-8). The Lord and His people were thus united by the covenant.

Not only was this ark called the ark of the covenant, but also the two tables which were
placed therein were known as tables of the covenant (Heb. 9:4). In the New Testament period, the
Lord makes a covenant by His blood with His people and puts His laws in their hearts (Heb.
10:16). They are written not in tables of stone but in fleshy tables of the heart (II Cor. 3:3). The
Lord expects every Spirit-baptized child of God to attain this experience.

When Moses according to God's commandment to him, wrote the commandments and the
10
laws of the Lord in a book and read them to the people, they made a covenant that they would do
all that the Lord had told them to do. As a proof of this covenant, twelve pillars were set up to
show that twelve tribes had made a covenant with the Lord (Exo. 24:4). An altar was also built
there and oxen were sacrificed. We should be determined to shed our last drop of blood for Jesus
Who shed His last drop of blood for us and enter into a covenant with Him. This is what is
signified by the Israelites saying, "All that the Lord hath said will we do". The Lord through the
Spirit writes in the fleshy tables of the hearts of all those who do so. Every Spirit-baptized person
can, therefore be called the ark of the covenant. The ark was 2½ cubits long, and 1½ cubits broad.
Both the lengths together measure five cubits and breadths together measure three cubits. The
number five signifies the five senses of man and three, the triune God and this forms a type of the
covenant between God and man.

(iii) The ark God:

Another name for this ark is the ark of God (I Sam. 3:3). God needs an ark to keep all His
precious materials. All that the ark contains therefore belongs to God (I Cor. 3:16; 6:19; Eph.
1:14). The laws given by God were kept in this ark and this speaks of love towards God and men.
Similarly, in the New Testament, the treasure of the love of God is put into every Spirit-baptized
person (Rom.5:5). The ark also contained the golden pot that had the manna.

This signifies the revelations received from God. This revelation consists of the riches of
faith, riches of grace, etc. In the New Testament, they are kept in the heart of every Spirit-baptized
child of God. The rod of Aaron which budded, which was also kept in the ark, shows the fulness of
the resurrection power in a Spirit-baptized child of God. Because this ark is called the ark of God,
it signifies the precious saints chosen by God to be the repositories of all His riches.

(iv) The ark of the strength of God:

The power of God abides in the place where He dwells. When the Israelites set forward
with the ark, their enemies were scattered before them (Num. 10:35) therefore it was called the ark
of His strength (Psa. 132:8). The kingdom of God which is not in word, but in power (I Cor. 4:20)
is established within us with power through the baptism of the Holy Ghost (Mk. 9:1). St. Paul
writes of how the Gentiles were made obedient by word and deed through mighty signs and
wonders by the power of the Holy Spirit (Rom. 15:18). Apart from signs and wonders, every
Spirit-baptized person is also kept by the power of God as he presses on towards perfection (I Pet.
1:5). Therefore, every Spirit-baptized person is seen as the ark of the strength of God.

(v) The ark of the Lord God:

The ark of the covenant was also called the ark of the Lord God (I Kgs. 2:26). 'Elohim' the
original word used for the Lord is a plural name which shows that He is triune. The triune God
dwells in every Spirit-baptized person (Jn. 14:20). This shows that he, like the Father, should be a
father to those who come into contact with him and provide them with all manner of spiritual and
physical help with the compassion of a father towards his children; he should, like the Son be
prepared to suffer and shed his last drop of blood for them; he should, like the Holy Ghost, pray to
and intercede with God for them and help them to walk in holiness (Rom. 15:16). Every Spirit-
baptized person can be called the ark of the Lord God because in him dwells the triune God, the
Father, the Son and the Holy Ghost.
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(vi) The ark of the Lord of all the earth:

Through His covenant with the Israelites, the Lord not only became their God and blessed
them, but also wrought salvation to the whole world through them. That was why the Lord said,
"...for salvation is of the Jews" (Jn. 4:22). In the same way, the Spirit-baptized are a blessing to all
the earth and are entrusted with the task of proclaiming the gospel to every creature (Col. 1:23).
Hence, they can be called the ark of the Lord of all the earth (Josh. 3:11).

The ark of the covenant with its various names is thus a shadow of every individual
believer and the Church as a whole, who are channels of God to men. We shall now study in
greater detail about the ark and its contents.

The ark overlaid with gold:

This gold signifies the most holy faith. We are made perfect in the faith being built up by
the apostolic doctrines growing from faith to faith, till we are clothed with the very righteousness
of God and the glory of God (Rom. 1:17; Jude 20). When man sinned, he came short of the glory
of God and lost his garment. Through the death and resurrection of the Lord Jesus Christ, God
once again enters into a covenant with the fallen man and brings him into the glory of God,
clothing him with His righteousness (II Cor. 5:18; II Thess. 2:14). The perfected saints who are
caught up at the Rapture will be found in the most holy place of the 'true tabernacle’ (Heb. 8:2)
clothed with this righteousness and glory (Rev. 19:8). Peter speaking of this faith says, "That the
trial of your faith being much more precious than of gold that perisheth ... might be found unto
praise and honour and glory at the appearing of Jesus Christ" (I Pet. 1:7).

The crown around the ark:

The crown reveals that the saints who are caught up at the Rapture will not only be clothed
with righteousness, but they will also be crowned with righteousness. This crown made around the
ark also signifies the completion of the work of the ark. Testifying to this, St. Paul says, "... I have
finished my course, ... Henceforth there is laid up for me a crown of righteousness, which the Lord,
the righteous judge, shall give me at that day: and not to me only, but unto all them also that love
his appearing" (II Tim. 4:7,8).

The contents of the ark:

(i) The two tables of stone:

These contain the ten commandments. The first four commandments reveal the
relationship between God and man and the others, that between man and man. The law given
under the first covenant written on these two tables of stone was according to the letter. However,
under the new covenant, the law of God which is according to the Spirit and not the letter, is
written by the Spirit of the living God upon the fleshy tables of the heart (II Cor 3:3). This spiritual
law is the law of love. The Lord Jesus Christ condensed the Ten Commandments into this law of

12
love comprising only two commandments, i.e., (i) Thou shalt love the Lord thy God, with all thy
heart, with all thy soul, with all thy mind ... (ii) Thou shalt love thy neighbour as thyself (Matt.
22:37-40).

The two tables of stone were placed in the ark to show that on these two commandments
hang all the law and the prophets.

Under the New Covenant we receive two new experiences which were not known under
the old covenant.
(a) A perfection with no more conscience of sins:
According to the first covenant, though one offered all kinds of sacrifices to commune with
God, he could not be made perfect as pertaining to the conscience, for the blood of bulls and of
goats could not take away sins and in these sacrifices there was a remembrance of sins every year
(Heb. 10:2,3). But under the New Covenant, the blood of the Lord Jesus Christ purges our
conscience from dead works to serve the living God (Heb. 9:14). Who says, "For I will be
merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Heb
8:12). We therefore have boldness to enter into the holiest (Heb. 10:19).
(b) A perfect knowledge of God:
In the reading of the Old Testament there was a veil which blinded their minds, therefore
the children of Israel could not steadfastly look to the end of the law (II Cor. 3:13,14). They
understood it therefore only according to the letter. Under the New Covenant, the law is put in our
hearts and written in our minds and the veil is taken away. The promise is, "...And they shall not
teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall
know me, from the least to the greatest" (Heb. 8:10,11; 10:16). Through the experience of
repentance and the cleansing of the blood in the New Testament there is a work of regeneration
done in the heart by which our stony heart is removed and we receive a heart of flesh (Ezek.
36:26)

Through the baptism of the Holy Spirit, the love of God is thereafter shed abroad in our
hearts (Rom. 5:5) and by the same Spirit, the Word of God is inscribed upon our heart as the word
of love, just as the inscriptions on the seal are transferred to the wax when the seal is pressed
against molten wax. The love of God in the heart enlarges our heart to love God and then others.

Though the heart thus overflows with God's love the mind is not made perfect all at once.
Everyday our mind is renewed as it is led by our heart overflowing with God’s love, when the
revelation of love is transferred to the mind as words of love to be written there one by one. The
more our mind is thus renewed, the more we will be able to yield our bodies to do the will of God
by which our bodies are sanctified and progressively we are made ready for the Rapture, growing
in the knowledge of Christ.

(ii) The golden pot that had the manna:

In the wilderness, the Israelites gathered and ate manna every day. As the Lord
commanded, Moses and Aaron took a golden pot, put an omer full of manna therein and laid it up
before the Lord to be seen by their future generations. “And Moses said, This is the thing which
the Lord commandeth, Fill an omer of it to be kept for your generations; that they may see the
bread wherewith I have fed you in the wilderness, when I brought you forth from the land of
Egypt. And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it
up before the Lord, to be kept for your generations” (Exo. 16:32,33). Manna, the bread from
heaven was a shadow of the living Bread, Jesus, Who came down from heaven.

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 This was the second object kept within the ark. The Israelites ate manna as long as they
dwelt in the wilderness. The manna kept in the golden pot signifies the knowledge of Christ
obtained through the revelation concerning Him. This revelation renews the mind of the earthly-
minded man and transforms it like unto a golden pot. "And be not conformed to this world: but be
ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable,
and perfect will of God" (Rom. 12:2). This was what the Lord meant when He promised to write
the law in man's mind.

The law that is written every day is like the manna, one omer in measure and distinct. The
temples of the Bride are compared to a piece of pomegranate. "... thy temples are like a piece of a
pomegranate within thy locks" (S.S. 4:3). Just like the manna, each seed of the pomegranate is
distinct and separate. This shows how our mind should remain sanctified through the revelation
from the Word of God and how manna is needed for the perfection of the mind.

The manna was kept in the golden pot to be seen by the future generations of the Israelites.
The manna seen by the Israelites when they began their life in the wilderness and the manna seen
by them when they finished their course were similar in all respects. This shows that the revelation
received by a child of God when he enters into a new covenant should not change till he finishes
his course. The early apostles were thus faithful to the revelations they received at the beginning.
St. Paul says, "But though we, or an angel from heaven, preach any other gospel unto you than that
which we have preached .unto you, let him be accursed" (Gal.1:8).

Many who receive the Holy Spirit and enter into the new covenant, change their revelations
after some time and fall from their first estate. They depart from the fellowship of the saints and
begin teaching erroneous doctrines. We should, therefore, be faithful to the revelations we have
received, unto the end, even as St. Paul says, "But none of these things move me, neither count I
my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have
received of the Lord Jesus, to testify the gospel of the grace of God" (Acts 20:24).

(iii) Aaron's rod that budded:

What does the rod of Aaron in the ark of the covenant signify? When a dispute arose
concerning the priesthood, the Lord confirmed the ministry of Aaron, the Levite (Num.ch.17).
Twelve rods, one from each of the twelve tribes, were taken and the names of the tribes were
written on them. But instead of the name of the tribe of Levi, Aaron's name was written on that
rod. The rods were laid in the most holy place for a whole night and on the morrow Aaron's rod
was found to have brought forth buds, bloomed blossoms and yielded almonds. Here the night
signifies the grace period and the morrow, the coming of the Lord. Even though the rods
belonging to the twelve tribes were laid in the presence of God, the rod of the tribe of Levi alone
budded, even so at the coming of the Lord, only one group will be resurrected.

Who are they? Levi signifies the firstborn, because the Levites were chosen from among
the Israelites, instead of all the firstborn. Levites have no portion or inheritance among their
brethren because they are in the place of the firstborn. The Lord Himself is their inheritance. "And
I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that
openeth the matrix among the children of Israel: therefore the Levites shall be mine" (Num. 3:12).

They are also not counted as belonging to the tribe of Levi but as those who belong to
Aaron for the name of Aaron was written on the rod. This shows that they are the firstborn (those
who have received the firstfruits of the Spirit (Rom.8:23), a people who belong to the Lord
having no attachment to earthly things, their portion and inheritance being reserved for them
in heaven (Phil. 3:20; Heb. 10:34). They are those who do not have an independent spirit and who
14
not only submit to God but also wholeheartedly obey the apostles and the apostolic doctrines.
Their bodies will be raised up incorruptible at the coming of the Lord, while the others remain in
their grave like the other rods lifeless.

Secondly, this rod speaks of Aaron's calling and election. The greatness of this calling is
revealed through the priesthood. The greatness of the ministry lies in not merely forsaking
everything, but in their anointing and the calling. Speaking of the saints who live according to
their calling and preserve themselves from falling, St. Peter says, "Wherefore the rather, brethren,
give diligence to make your calling and election sure: for if ye do these things, ye shall never fall
(II Pet. 1:10).

The two tables, the golden pot that had the manna and the rod of Aaron were placed in the
ark of the covenant and covered by the mercy seat.

The Mercy Seat:

Though the ark of the covenant contained many precious articles, it had no lid of its own.
It was the mercy seat which served as its lid or covering to protect and preserve the contents
therein.

The word 'mercy seat' in Hebrew means propitiatory', and it was from above the mercy seat
that God communed with Moses in giving commandments to His people (Exo. 25:22). The mercy
seat therefore represents Christ, our propitiation (Rom. 3:25) and the Mediator of the New
Covenant.

The dimensions being the same as the ark 21/2 cubits by 11/2 cubits in a proportion of 5:3-
speaks of Christ, "Who being in the form of God, thought it not robbery to be equal with God:
But made himself of no reputation, and took upon him the form of a servant, and was made in
the likeness of men" (Phil. 2:6,7).

The pure gold of which the mercy seat was made speaks of Christ's preciousness of
character and His faith. John says, "(...we beheld his glory, the glory as of the only begotten of the
Father,) full of grace and truth". And because He offered up Himself for us so that we may, of His
fulness, receive grace upon grace (Jn. 1:16), we can understand the preciousness of His faith. This
'faith of the Son of God who loved (us) and gave himself for (us)’ (Gal. 2:20) shines forth as pure
gold.

Cherubims :

The cherubims made of one piece with the mercy seat represent the New Testament
servants of God who are workers together with Him (II Cor. 6:1) and His ambassadors (II Cor.
5:20). In the Old Testament period, the law was ordained through angels in the hand of a mediator
(Gal. 3:19). However, in the New Testament, Christ the Mediator receives the immeasurable riches
from His Father and hands them over to His true apostles who are called the angels or messengers
to the churches (Mk. 1:2; Acts 7:53; Rev. 2:12). In the original the word 'AGGALOS' (the Greek
word for angels in the Old Testament) is used. With the appearing of the Lord Jesus Christ the
hidden grace and mysteries of God which were not revealed to the Old Testament saints are
brought to light through the gospel (II Tim. 1:9,10). Just as God communed from between the
cherubims above the mercy seat in giving commandments to His people (Exo. 25:22), in the New
Testament, the mysteries of God are now revealed to the Church through God’s chosen apostles so
15
that the Church might obtain the promise of eternal inheritance under this New Covenant (Eph.
3:3-5; II Tim.1:9,10; Heb. 9:15). This is the reason why true ministers of Christ, whom the
cherubims represent are also called stewards of the mysteries of God' (ICor. 4:1) and St. Paul
writes saying, "Now then we are ambassadors for Christ as though God did beseech you by us,
(II Cor. 5:20). This gospel of grace as declared by the apostles is able to perfect the Church for
the coming of Christ.

"And the cherubims... their faces shall look one to another; toward the mercy seat
shall the faces of the cherubims be" (Exo. 25:20). Their faces looking one to another, speak of
love for all the saints and the unity of the Spirit and oneness of mind which is essential for an
effective ministry (Eph.1:15; Phil 4:14). Their faces being toward the mercy seat speak of looking
unto Jesus the Author and Finisher of our faith (Heb. 12:2).

The cherubims were made of beaten gold with no wood within. There being no wood
within reveals the consecrated life of the apostles in which they know no man after the flesh and
the beaten gold speaks of their fellowship in 'the sufferings of Christ as partakers of the afflictions
of the gospel. They thus become a testimony for the faith (Phil. 3:10; II Tim. 1:8).

The cherubims overshadow the mercy seat with their wings while the mercy seat covers the
ark. This signifies that the Church is preserved through the ministry of Christ and the apostles,
while the apostles themselves preserve a heavenly life being seated with Christ in the heavenly
places.

Staves:

The staves were made of shittim wood and overlaid with gold. They were inserted through
two rings each, on either side of the ark and kept there without being removed. It was with the
help of these staves that the sons of Kohath carried the ark. These staves therefore speak of the
saints who carry the burden of the Church. The staves being not removed from the rings point to
the dedication of these servants of God in caring for the Church being prepared always to bear the
burden, even as St. Paul states, "Beside those things that are without, that which cometh upon me
daily, the care of all the churches" (II Cor. 11:28). The staves being made of wood overlaid with
gold shows that though these servants of God are men with like passions as others, they possess a
faith to pray earnestly without fainting, in bearing the burden of the Church (Lk. 8:1,7,8; Jam.
5:16,17)

The two rings speak of faith and love without which this burden cannot be borne (I Tim.
1:14).

^^^^^^

Chapter 5

THE HOLY PLACE AND ITS VESSELS OF MINISTRY

The holy place that is before the most holy place is called the FIRST TABERNACLE.
Here the high priest and his sons minister three hundred and sixty four days in a year. This first
tabernacle is a shadow of the present time (Heb. 2:2,11; 10:1). Therefore, it depicts the ministry
that is fulfilled during the Church period. The length of it was twenty cubits, and the breadth ten
16
cubits and the height ten cubits. We have seen earlier that ten represents the love of God shed
abroad by the Holy Ghost. This ministry done in the sanctuary depicts the ministry of love needed
to take a man into the most holy place. What is the spiritual significance of the length being
twenty cubits? ‘Present times’ signifies the two periods of the New Testament Church.
(i) The Church during the time of the former rain.
(ii) The Church during the time of the latter rain.

Therefore, while the length of the most holy place remains ten cubits, the holy place being
twenty cubits long, reveals that the same ministry of love must be fulfilled in the two churches that
come into existence during the two periods of time. It therefore also cautions us that at the present
time we should do our ministry perfectly as in the days of the early apostles.

The altar of incense, the candlestick and the table of shewbread are seen in the holy place.

1. The Altar of Incense:

This was placed in the holy place near the veil. It was made of shittim wood and overlaid
with pure gold. It was one cubit long and one cubit broad. Its circumference was four cubits. Four
is the number that denotes the kingdom of God. When the Holy Ghost was poured out upon the
earth, we know the Kingdom of God entered the heart of every Spirit-baptized person. "And he
said unto them, Verily I say unto you, That there be some of them that stand here, which shall not
taste of death, till they have seen the kingdom of God come with power" (Mk. 9:1).

When the Kingdom of God came with power, it took hold of them and enabled them to
pour out their lives in prayer, not counting their lives dear unto them. The altar of incense
therefore speaks of the saints who pour out their lives in the ministry of prayer. The words of
Samuel, "…..God forbid that I should sin against the Lord in ceasing to pray for you...” (I Sam.
12:23) brings out the importance and the necessity of the prayer of the saints. In this manner,
prophets like Samuel, kings like David and several priests were interceding in the presence of God
for the people.

In the New Testament, the Lord Jesus prayed for His disciples and for those who should
believe on Him through their word (Jn. 17:20). The more He worked during the day, the longer He
remained in God's presence and spent all His time during the night in prayer. At Gethsemane we
see as to how He prayed so earnestly that His sweat, as it were great drops of blood, fell to the
ground. In the New Testament, the Church of God too, continued steadfastly in prayer. “And they
continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in
prayers, ...Praising God, and having favour with all the people. And the Lord added to the church
daily such as should be saved" (Acts 2:42-47.). “And when they had prayed, the place was shaken
where they were assembled together; and they were all filled with the Holy Ghost, and they spake
the word of God with boldness" (Acts 4:31). Similarly, the prayer life of the Church can be traced
throughout the New Testament. Paul in saying, "(watch) with ...supplication for all saints; And for
me..."(Eph. 6:18,19),.and "...strive together with me” (Rom. 15:30) reveals the necessity of prayer,
to the Church.

The incense altar was overlaid with pure gold. This shows that there are many tribulations
in the ministry of prayer which we should overcome by faith and strive boldly.

The incense altar has four horns. Horns speak of power. This signifies as to how the saints
of God and the Church who strive in prayer are preserved from the trials that arise from all four
sides, through the power of prayer life, even as it is written, "Who are kept by the power of God
through faith..." (I Pet. 1:5). The Lord taught Moses that incense must be burned in the morning
17
and when the lamps were lighted and when the lamps were dressed.

The incense was burned,

(i) In the morning: Speaks of a life of prayer which originates when darkness is removed
from our life.
(ii) When the lamps were lighted: Speaks of a life of prayer caused by the revelation of the
word within us.
(iii) When the lamps were dressed: Speaks of the renewal of prayer life when the Church of
God is sanctified.

The incense burnt upon the altar comprises four ingredients (Exo.30:34). The smoke rising
from the altar gives forth a sweet fragrance as a result of burning the four ingredients mentioned
below. The spiritual implication of these, in the corresponding order is found in I Tim. 2:1.

Stacte - Supplication
Onycha - Prayer
Galbanum - Intercession
Frankincense - Giving of thanks

Supplication: This aspect of prayer is seen in the supplications made by Hannah in the bitterness
of soul, filled with great sorrow and burden (I Sam 1:10,16). We also read of how Daniel
presented his supplication before God, praying and confessing his sins and the sins of his people
(Dan. 9:16-20).

Prayer: This refers to the earnest prayers of the saints. The prayers of Moses and Joshua and in
the New Testament the earnest prayers of the Church for Peter when he was in prison, are
examples of this aspect of prayer.

Intercession: Moses and Aaron interceded on behalf of the people that they may receive
deliverance from sin and sickness (Num. 16: 46-48). The Lord Jesus Christ interceded not only for
His disciples but also for those who would believe on Him through their word (Jn. 17:20).

Giving of thanks: The saints of both the Old and New Testaments thanked and praised God for
all His benefits (Psa. 103:2;145; I Thess.5:18).

The crown of the altar of incense:

The crown, the last object to be made and kept on the altar of incense shows that all the
works pertaining to the altar have been completed. This represents the crown given to the saints
who have sacrificed their life in the ministry of prayer. They are crowned with life. We read about
the crown of life in the following portions of the Scripture:
(i) "Blessed is the man that endureth temptation: for when he is tried, he shall receive the
crown of life, which the Lord hath promised to them that love him” (Jam.1:12).
(ii)"Fear none of those things which thou shalt suffer: behold the devil shall cast some
of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful
unto death, and I will give thee a crown of life" (Rev. 2:10).

This is a crown given to those who are faithful in the midst of sufferings even unto death.

If a child of God is to emerge victorious in these experiences, he should surrender himself

to God, not counting his life dear unto himself and continually sacrifice his life, being faithful in
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this ministry till his death.

At Gethsemane, when Jesus poured out His life and surrendered to die on Calvary, His
sweat fell to the ground as drops of blood. Therefore, being bold as a lion, He became a
conqueror. He challenged His enemies saying, "Whom seek ye?" He surrendered Himself on
behalf of the entire world saying, "If therefore ye seek me, let these go their way". In this manner,
saints who sacrifice their life will be crowned with life.

2 The Candlestick:

The candlestick represents the New Testament Church established on this earth. 'The
mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks.
The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest
are the seven churches' (Rev. 1:20).

It was made out of one talent of pure gold. This speaks of how, those baptized into one
body by the same Spirit should be perfected as one Church. The candlestick has many parts.

(i) The Base:

This signifies Christ Who is the corner stone and foundation of the Church (I Cor. 3:10,11;
Eph. 2: 20)

(ii) The seven branches (the shaft and the six branches):

The shaft and the six branches speak of the various ministries ordained by God in the New
Testament Church, even as it is written, "And God hath set some in the church, first apostles,
secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps,
governments, diversities of tongues" (I Cor. 12:28). The shaft by itself with its lamp speaks of the
ministry of the apostles and prophets who are to be rooted in Christ (the base) and His doctrines,
even as it is 'written, that we "...are built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone' (Eph. 2:20).

The six branches with the six lamps represent the remaining six ministries viz., the ministry
of teachers and then miracles, gifts of healings, helps, governments and diversities of tongues as
already mentioned above. It is to be understood here that the ministries of pastors and evangelists
mentioned in Ephesians 4:11, though no express mention is made of them in the above eight
ministries, are still connected with and function in co-ordination with the ministry of teachers
mentioned above.

(iii) Bowels, Knops and Flowers:

In each branch of the candlestick, three bowls were made after the fashion of the almond
buds accompanied by a knop and a flower. The shaft alone had a fourth bowl or bud. The four
bowls or buds depict the four-fold perfection in (a) love (I Jn. 4:21), (b) faith (Jam. 2:22),
(c) holiness (II Cor. 7:1) and (d) in doing the will of God in the midst of sufferings (Col. 4:12;
Heb. 5:8,9).

The branches having just three bowls and being joined to the shaft having the fourth bowl
or bud speaks of how the Spirit-baptized members of the Church must learn the life of doing the
will Of God being joined to the apostles (Heb. 13:17) and grow into the other three perfections of
love, faith and holiness. The accompanying flower and knop (or fruit) speaks of the stages of our
19
going on to perfection in all the four aspects. We should not remain at the budding stage but go
on to bring forth blossoms when our life will be a sweet savour unto others, and finally go on to
bring forth fruit which indicates growth unto perfection.

(iv) Burning Lamps:

These speak of how the ministry of every Spirit-baptized member (servants of God and
believers) in the Church shines forth by the gifts the Lord bestows upon them. In I Cor.12:13 we
read about the formation of the Church, through the baptism of the Holy Spirit and in verses 7-10
about the operation Of the nine gifts of the Spirit in the Church. According to their calling, all
members of the Church are endowed with gifts and have their respective place in any one of the
eight ministries (Rom. 12.4-8). Even as the six branches come forth from the shaft which is joined
to the base and not directly from the base, any ministry done by the Spirit-baptized member of the
Church must be in subjection to the ministry of the apostles and prophets. When those possessing
gifts of the Spirit begin to act independently without abiding in their calling within the Church and
the leading of the apostles, though their works may appeal to the people of the world, the ministry
will not be established, because their works, done with an independent spirit, is contrary to the
doctrine of the candlestick.

The Light in the Holy place:

Even as the candlestick is found in the holy place it is essential that the New Testament
Church be separated from sin and the world. Just as the light required for the holy place comes
only from the candlestick and not from any other source, it is essential that the ministries ordained
in the Church shine forth with the gifts of the Spirit so that every one in the Church receives light.
Therefore every one in the Church should be diligent to make his calling and election sure
(II Pet.1:10) and be zealous of spiritual gifts for the edifying of the Church.

Made of pure gold of the beaten work:

This speaks of the steadfastness of faith in the midst of tribulations. When the saints begin
to fulfil their ministry according to their calling and election, they may have to face many
tribulations being confronted with all kinds of oppositions and hindrances. On such occasions, like
a candlestick made of beaten gold they should possess the spirit of faith to burn and shine forth
boldly. The candlestick being made of pure gold with no wood within speaks of possessing the
spirit of faith without the mixture of human nature with its pride, human ideas etc. If these human
qualities are mixed with the spirit of faith, the works we do with a preconceived notion will not be
a blessing, and on the contrary it will turn out to be a curse to others. The purpose of God will also
not be fulfilled through such a ministry.

Oil in the Lamp:

"Command the children of Israel, that they bring unto thee pure oil olive beaten for the
light, to cause the lamps to burn continually" (Lev. 24:2). This shows how the children of Israel
were to have a burden concerning the candlestick which was to be lit in the holy place and also
their unity and fellowship with the high priest who was responsible to keep the lamp burning
continually. The pure olive oil signifies the anointing of the Holy Ghost. 'Pure oil olive beaten’
speaks of possessing a sober mind even in the midst of suffering and tribulation under the
anointing and the renewal of the Holy Ghost.

The Wicks:
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 The wicks were constantly trimmed removing the blackened portion to increase the
brightness of the light. Snuffers were used for this purpose. The blackened wicks speak of the self
manifesting itself through pride and boasting while being used by God to burn and shine forth in
the ministry. The removal of the blackened wicks is symbolic of the putting off of the old man.

3. The Table of Shewbread:

The table of shewbread in the holy place depicts the ministry ordained by Christ in the New
Testament Church in nourishing and feeding the Church with meat in due season. Even so, when
king David said, "Thou preparest a table before me ..." (Psa. 23:5), he referred to the spiritual
blessings he received from the Lord.

The fact that this table stood on four legs, reveals the four-fold characteristics seen in
Christ revealed through the four gospels and can also have reference to the four faces in Eze. l1:10.
They are:
(a) Faith (Lion - 'king' in Matthew)
(b) Doing the will of God (Oxen - 'a servant’ in Mark)
(c) Love (Man - 'Son of man' in Luke)
(d) Holiness (Eagle - ‘heavenly life’ in John).

The table therefore speaks of Christ and the ministry ordained by Him which is established
upon these characteristics mentioned above.

Shewbread:

They were twelve in number. Each cake was made of two tenth deals of fine flour and they
were placed on the table in two rows, six cakes in each row. "And thou shall set them in two rows,
six on a row, upon the pure table before the Lord" (Lev. 24:6). This may apparently mean that the
cakes were placed one above the other. But according to the word used in the original tongue
(Mooreketh-array) it means that these cakes were placed one behind the other in two rows, six in a
row.

Twelve is the number of the apostles and this reveals how, ministers with the apostolic
consecration are the ones entrusted with the 'ministry of the word' in feeding the Church (Acts
6:4).

The messages that these ministers receive from God first of all, become their own meat and
then their message combined with their life of testimony like the twelve cakes, kept in two rows,
become meat for the Church ‘Two’ is a number that denotes 'testimony'. The cakes being
arranged in two similar rows therefore speaks of the life of testimony of the servants of God which
is in conformity with the message they preach. Just as Paul says, "... (We) have renounced the
hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully;
but by manifestation of the truth commending ourselves to every man's conscience in the sight of
God" (II Cor. 4:2).

The two tenth deals of fine flour speaks of the Law (represented by the number 'ten') being
made to contain in two commandments in the New Testament. "...Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind ... Thou shalt love thy
neighbour as thyself" (Matt. 22:37-39). The servants of God who feed the Church should be filled
with this love, as they minister, loving God with all their heart and others in the Church as
themselves, and "speak the truth in love" (Eph. 4:15).
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 The cakes being set in order on the table before the Lord speaks of how these ministers
abide in the presence of God to receive these messages from God. These cakes are not like the
manna that everyone can gather and eat. Like the fine flour which was taken from the children of
Israel, the ministers who feed the Church are separated from the children of God and they are those
who have forsaken their all, hating carnal ties (Lk. 14:26,33) to abide in Christ in the presence of
God having consecrated themselves fully for the sake of the ministry, that they might become food
for the Church.

This bread was meant only for Aaron and his sons who were anointed priests (Lev. 24:9).
Even so, these messages are not for the immature and babes in Christ, but for the Spirit-baptized
members of the Church who are preparing themselves and waiting for the 'coming of the Lord'.
These cakes therefore represent 'strong meat' which belongs to them that are of 'full age' even those
who by reason of use have their senses exercised to discern both good and evil (Heb. 5:14).

Every sabbath as these cakes were eaten, hot cakes were set in order upon the table for the
following week. Even so, as the servants of God remain in the presence of God, they receive fresh
messages from God which become food for them, and which in turn becomes food for the Church.
The Church being thus nourished and revived, grows and is made ready for the 'coming of the
Lord'.

The Border that preserves:

In order that the cakes set on the table may be secure from falling, a border made of shittim
wood was provided all around the table. "And thou shalt make unto it a border of an hand breadth
round about ...” (Exo. 25:25).

The circumference of the table is six cubits and 'six' is the number of the angels. This
speaks of the New Testament ministers who are also referred to 'as angels of the churches' (Rev.
1:20; II Cor. 8:23) and who being entrusted with the ministry of setting the table for the Church,
have to take heed that they first keep themselves and then the doctrine for the sake of the Church,
even as Paul writes to Timothy, saying, "Take heed unto thyself, and unto the doctrine; continue
in them: for in doing this thou shalt both save thyself, and them that hear thee" (I Tim. 4:16). The
border being an hand breadth shows how God keeps His servants in His hands and preserves them
by His grace, even as it is written, “... unto him that is able to keep you from falling ... " (Jude 24).

Crowns:

A crown of gold was set round about the table. "And thou shalt overlay it with pure gold,
and make thereto a crown of gold round about" (Exo. 25:24). A golden crown was also set upon
the border round about. ".. and thou shalt make a golden crown to the border thereof round
about" (Exo. 25:25).

These two crowns speak of the elders who labour in word and doctrine and rule well the
Church of God and are accounted worthy of double honour (I Tim.5:17). They receive a crown of
glory that fades not away from their Chief Shepherd when He shall appear (I Pet. 5:4), and the
souls they ministered to and preserved through their ministry will also turn out to be their 'crown
of rejoicing' when they are found in the presence of the Lord Jesus Christ at His coming (I Thess.
2:19). The crowns being made of gold speaks of the 'faith of God's elect' (Tit. 1:1-3) or the
'precious faith' (II Pet. 1:1) which the servants of God need to fulfil such a ministry, and which
being tried, is found unto praise and honour and glory at the appearing of Jesus Christ (I Pet. 1:7).
The glorious messages they receive from God impart to them this most holy faith. This makes
22
them hate all personal glory for the sake of the ministry and therefore all those who have forsaken
their personal glory for the sake of the ministry are crowned with the glory of God.

Accessories:

(a) Dishes - Since it is written that the shewbread was set on the 'pure table' it is evident that these
dishes were not used to hold the cakes while on the table. We could therefore presume that they
were used when the cakes were served out to be eaten every sabbath day. Spiritually, this signifies
the 'reverence and godly fear' a servant of God needs in doing this service. So it is written, " let us
have grace, whereby we may serve God acceptably with reverence and godly fear" (Heb. 12:28).

(b) Spoons - These spoons were used to sprinkle pure frankincense upon the cakes for a memorial
as they were set in order before the Lord. Spiritually, this speaks of the heart of gratitude that a
servant of God who sets the table should have before God as he lives in His presence, for, it is
written, "By him therefore let us offer the sacrifice of praise to God continually..." (Heb. 13:15).

(c) Covers - They covered every cake and their appearance was like that of an inverted bowl.
Spiritually, this signifies the humility that such servants of God are clothed with, having no mind
to exhibit themselves (I Pet. 5:5).

(d) Bowls - These were vessels used to keep drinks which were taken along with the cakes when
they were eaten. Spiritually, this speaks of the joy and desire for spiritual food according as it is
written, "...having received the word ... with joy of the Holy Ghost" (I Thess. 1:6).

^^^^^^^

Chapter 6

THE COURT AND ITS VESSELS OF MINISTRY

The outer court of the tabernacle was hundred cubits long and fifty cubits wide (Exo.27:9-
19). Fifty represents 'Pentecost' or the outpouring of the Holy Spirit, while hundred denotes the
two seasons of the outpouring of the Holy Spirit, i.e. the period of the 'former rain' and that of the
latter rain' (Zech. 10:1). The tabernacle in reality could be pitched only after the outpouring of the
Holy Spirit on the day of Pentecost, and the revelation concerning the tabernacle, is vital for both
the seasons.

The court was reared up with hangings of an hundred cubits in length on twenty brazen
pillars on the north and with hangings of the same length on twenty pillars on the south. On the
west, the hangings were fifty cubits in length and on ten brazen pillars, whereas on the east,
hangings on either side of the gate were each fifteen cubits long and upon three brazen pillars on
either side. The gate hangings were twenty cubits in length and upon four brazen pillars. The
circumference of the court was thus three hundred cubits and it had sixty pillars in all. Each pillar
was five cubits in height with a distance of five cubits between adjacent pillars. The hooks of the
pillars and their fillets by which they were joined one to the other were of silver.

This enclosure of hangings around the court ensured a separation from the outside world
for the three regions within, namely, the court, the holy place and the most holy place. God is
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eternal. He exists from everlasting to everlasting (Psa. 90:2) and His works are based on the
eternal plan which was in His mind even before the foundation of the world in the Former Eternity,
as it is written, "...which from the beginning of the world hath been hid in God, who created all
things by Jesus Christ: ... According to the eternal purpose which he purposed in Christ Jesus our
Lord" (Eph. 3:9,11). This plan when fulfilled will appear as three worlds in the Eternity to come,
namely, the New Earth, New Heaven and New Jerusalem (Rev. 21:1-3). The earthly tabernacle is
but a shadow of these three worlds to come.

The enclosure round the court affords a separation and protection to the tabernacle from the
world outside. This speaks of how these three worlds are not of this created world but go to form a
New Creation (Rev. 21:5). And so it is written, "...Christ being come an high priest of good things
to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this
building" (creation) (Heb. 9:11).

The enclosure being made with hangings of fine twined linen, white in colour, speaks of
how this New Creation we look for, according to God's promise is a New Earth and New Heavens
wherein dwelleth righteousness (II Pet. 3:13).

The brazen pillars in the enclosure speak of the apostles to whom is given the grace to
have the revelation of Christ and the eternal counsels of God purposed in Christ. They stand as
pillars and contend for the truth of the gospel, which is the revelation of the mystery which was
kept secret since the world began (Rom. 16:25; I Cor. 4:1). (We read about the pillar of the truth
in I Timothy 3:15 and about the apostles who were esteemed as pillars in Galatians 2:9). These
eternal counsels of God also referred to as His manifold wisdom (Eph.3:9-11) needed to prepare
these three worlds, stand for all eternity though the heavens and earth pass away. Five cubits
high speaks of Christ Who became man and brass speaks of the grace of God which accompanies
the truth and the eternal purpose of God in Christ. Even as it is written, "And the Word was made
flesh, and dwelt (tabernacled) among us, ...full of grace and truth” (Jn. 1:14) and also, "Who hath
saved us, and called us with an holy calling, not according to our works, but according to his own
purpose and grace, which was given us in Christ Jesus before the world began, But is now made
manifest by the appearing of our Saviour Jesus Christ..." (II Tim. 1:9,10). Again Paul, referring to
his own calling says, "Unto me ... is this grace given that I should preach … the unsearchable
riches of Christ" (Eph. 3:8).

The full revelation of the mystery, even the eternal purpose of God concerning the Church
(hidden in the mind of God in the Former Eternity before the creation of all things) is given only to
the apostles in the present Dispensation of Grace. But there were four earlier dispensations during
which God made known His counsels part by part and in types and shadows. Hence it is written,
"God, who at sundry times and in divers manners spake in time past (earlier dispensations) unto
the fathers by the prophets, Hath in these last days (Dispensation of Grace) spoken unto us by his
Son,... by whom also he made the worlds" (Heb. 1:1,2). Here 'worlds' (AION in Greek, which
means 'AGE') denote the dispensation ordered by His Word. They are therefore, (i) The Angelic
Dispensation (ii) Dispensation of Innocence (iii) Dispensation of Conscience (iv) Dispensation of
Law and (v) the present Dispensation of Grace. The whole counsel of God concerning the Church
given to the apostles is marked by the number twelve, and thus we read, about the twelve
foundations of New Jerusalem with the names of the twelve apostles, the twelve gates and the
names of the twelve tribes on the gates and twelve angels standing by (Rev. 21:12,14). Therefore,
the sixty pillars refer to the counsel of God which was preserved over these five dispensations
(12 x 5) and those who preserved them. It is through the Church that the manifold wisdom of God
will be revealed fully to the angels and to the other saints of the earlier dispensations
(Eph. 3:10,11).
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 The pillars being joined one with the other with fillets of silver speak of the ultimate
purpose in the mind of God to gather together in one, all things in Christ, which have their part in
the eternal redemption. The counsel of God revealed part by part in types and shadows over the
four dispensations and finally as the whole counsel of God in this Dispensation of Grace or the
dispensation of the fulness of times, gathers together in one all things in Christ through a work of
reconciliation, as it is written, "That in the dispensation of the fulness of times he might gather
together in one all things in Christ..." (Eph.1:10). Though this primarily refers to the Church,
which is redeemed for the praise of His glory and which appears as New Jerusalem in the coming
Eternity, those in New Heaven and New Earth are not made perfect without the Church, as it is
written, "God having provided some better thing for us (the Church), that they (the others) without
us should not be made perfect" (Heb. 11:40). Therefore, the apostles who stand as pillars and
contend for this truth are appointed as ambassadors for Christ and entrusted with the 'Word' and
ministry of reconciliation (II Cor.5:18-20). They work united for God's plan of Eternal
Redemption. Thus Christ and the Church (His Bride, New Jerusalem) inherit all things and rule
over all regions in Eternity, binding them all together as the eternal tabernacle or the kingdom of
God (Rev. 21:1,3,7).

The brazen laver and the altar of sacrifice are seen in the court.

1. The Brazen Laver:

"Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou
shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water
therein” (Exo. 30:18).

"And he made the laver of brass, and the foot of it of brass, of the looking glasses of the
women assembling, which assembled at the door of the tabernacle of the congregation”(Exo.38:8).

A shadow of the TRUTH and GRACE experienced in BAPTISM:

(i) The Hebrew women who departed out of Egypt would have made use of these
lookingglasses, while in Egypt, to beautify themselves like the other Egyptian women. Even so
when, we lived in bondage to sin and the present evil world, we walked according to the course of
the world and were conformed to the world (Rom.12;2; Eph. 2:2).
In baptism, however, like the children of Israel who crossed the Red Sea and were saved
from the pursuing Egyptian army, we are on the one hand delivered from the warring sinful nature
(Rom. 6:1,2) in which we walked after the course of the world fulfilling the desires of the flesh and
mind (Rom. 7:23; Eph. 2;2,3). On the other hand, we put on Christ or are made partakers of His
will and obedient nature, to walk in newness of life (Rom. 6:4; Gal. 3:27). To walk in this path of
doing the will of God we need to look into the mirror of God's Word and continue therein (Jam.
1:22-25). The laver made of lookingglasses typifies this. We are then able to behold the glory of
the Lord in the mirror till we are conformed to that image being changed from glory to glory by the
Spirit of the Lord.

(ii) Unlike the other vessels of ministry in the tabernacle, no measurement is specified for
this laver made of brass. Brass signifies grace and the laver having no measurement specified for
it, speaks of the blessings of grace we receive without measure through obeying the truth of
baptism according as it is written, “...But where sin abounded, grace did much more abound"
(Rom 5:20).

25
 (iii) Many teach that baptism is an outward demonstration of an inward change or a sign
without for the repentance within. If that was true, then all the circumcised Israelites who brought
an animal for sacrifice within the court should have been washed in the laver as a type or shadow.
The laver being kept between the altar of sacrifice and the tabernacle of the congregation into
which the anointed priests alone entered after being washed in the laver, speaks of how born again
children of God have to be baptized in water in order to receive the Holy Spirit and enter the
kingdom of God, just as it is written, "... Repent, and be baptized every one of you ...and ye shall
receive the gift of the Holy Ghost" (Acts 2:38) and again, "... Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God" (Jn. 3:5).

(iv) The laver was kept filled with water for two requirements.

(a) Aaron and his sons were washed with water before they were anointed: "And Aaron
and his sons thou shall bring unto the door of the tabernacle of the congregation, and shalt wash
them with water" (Exo. 29:4). At the same time, they put off their old garments and put on new
garments. This speaks of putting off the old man with his deeds and putting on the new man (Col.
3:9,10). A man being brought to the laver made of lookingglasses signifies our being able to see
our old man with his sinful deeds before baptism. We put off this old man through repentance and
confession of sins, according as it is written, "Knowing this, that our old man is crucified with
him..." (Rom. 6:6).

(b) For a daily washing of hands and feet, as it is written, "And Moses and Aaron and his
sons washed their hands and their feet thereat" (Exo. 40:31). This speaks of how the Spirit-
baptized children of God need a daily cleansing, looking into the mirror of God's Word and
reckoning themselves dead to the very nature of the old man (Rom. 6:11). Hence it is written,
"That he might sanctify and cleanse it with the washing of water by the word" (Eph. 5:26).

(v) In putting on Christ at baptism, we become sons of God by faith (Gal. 3:26,27).
Thereafter, we walk by faith and not by sight. On the one hand, we reckon ourselves dead and
buried with Christ to know no man after the flesh. Death and burial removes all distinctions after
the flesh, and helps us remain dead to the world and the things of the world (Gal. 3:28; 6:14). On
the other hand, we live a risen life through faith in the operation of God Who raised Jesus from the
dead, in the hope of being found in "his resurrection" at His coming or at the Rapture when our
bodies shall be fully redeemed to partake of the final adoption as sons for the praise of His glory
(Rom. 6:5; 8:23; Col. 2:12). Putting on of new garments by the priest at the laver, though It
signifies putting on the new man, this new man renewed in knowledge after the image of Him that
created him (Col. 3:10) is changed from glory to glory till the final adoption, to wit, the
redemption of the body, when he is clothed upon with the house from above. And being clothed,
we shall not be found naked, but we shall be like Him (II Cor. 5:1-3; I Jn. 3:2).

2. The Altar:

In Hebrew the word used for the altar is 'MISBEACH' which means 'slaughter
house'. From this we understand that this altar primarily depicts the sufferings of Christ, Who was
led as " .. a sheep to the slaughter" and Who offered Himself as a perfect sacrifice on Calvary
(Acts 8:32; Heb. 9:14).

The altar being five cubits square and three cubits in height speaks of Christ Who was
equal to God and Who became man in order to become a sacrifice (Phil. 2:5-7). 'Three' being the
number signifying the triune God speaks of the divinity of Christ and 'five' being the number
signifying man possessing five senses speaks of the humanity of Christ. He was perfect God and
perfect Man or in other words, the Son of God and the Son of man.
26
 Just as every one who enters the court of the tabernacle is confronted by the altar, so also
we who are saved, entering in through the Door Who is Christ, should also place ourselves on the
altar with Christ to be a living sacrifice unto God. As it is written, "I beseech you ... by the
mercies of God ... present your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service" (Rom. 12:1) and "... that the offering up of the Gentiles might be acceptable,
being sanctified by the Holy Ghost" (Rom. 15:16); and also, "...For thy sake we are killed all the
day long; we are accounted as sheep for the slaughter" (Rom. 8:36). When we, in this manner,
commit our lives in total surrender to Him, then as St. Paul says, He is able also to keep that
which we have committed unto Him against that day (II Tim. 1:12).

Overlaid with Brass:

Though fire burned upon the altar, the wood with which the altar was made was not
consumed because it was covered with brass. Scientists know today that if wood should be
preserved from being burnt up by fire, it should be encased in brass. However, this was revealed to
Moses several thousand years ago to reveal in type and shadow the mystery hidden in the mind of
God. Wood speaks of the frail human nature or the flesh, which when subject to fiery trials could
easily fail. Speaking about being subject to temptation, the Lord Jesus said, "... the flesh is weak”.
However, as brass preserves the wood somehow, the grace of God is able lo preserve man in any
trial.

Even Christ Who offered Himself unto God, tasted death for every man by the grace of
God (Heb. 2:9). Paul says, this grace was given us in Christ Jesus before the world began (II Tim.
1:9), However, it was made manifest only by the appearing of our Saviour Jesus Christ and it was
not revealed during the Old Testament period. Peter writes in his epistle, saying, "Forasmuch then
as Christ hath suffered for us in the f1esh, arm yourselves likewise with the same mind..." and "...
think it not strange concerning the fiery trial which is to try you ..." (I Pet. 4:1,12). He concludes
by saying, "... let them that suffer according to the will of God commit the keeping of their souls to
him..." (I Pet 4:19).

We can therefore understand as to how indispensable the grace of God is in preserving the
Church which has to endure: such trials in this New Testament period. Speaking about this grace
with reference to his own life and ministry, Paul states that the grace of God bestowed on him was
not in vain and that he laboured to the extent of being willing to be offered upon the sacrifice and
service of their (church's) faith (I Cor. 15:10; Phil. 2:17). He also states in his epistle to the
Hebrews, that we who receive a kingdom which cannot be moved, should have grace to serve God
acceptably, because our God is a consuming fire (Heb. 12:28,29).

The Fire:

The fire that burnt upon the altar and which came down from heaven represents, on the one
hand, the fiery trials and sufferings which are permitted by heaven and which the Church has to go
through. On the other hand, it represents the sanctifying fire of the Holy Ghost sent down from
heaven. The Church thus goes on to perfection, even as the Captain other salvation was made
perfect through sufferings, offering Himself through the Eternal Spirit without spot to God
(Heb.2:10; 9:14). The same fire however, turns out to be a flaming fire of vengeance and fiery
indignation for the ungodly in the world who know not God and obey not the gospel of our Lord
Jesus Christ (II Thess. 1:8) and again turns out to be a consuming fire for the whole world in that
the heavens and the earth are reserved unto fire against the day of judgment (II Pet. 3:7).

Made hallow:
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 The altar being made hollow speaks of how Christ emptied Himself: "Who, being in the
form of God, ... made himself of no reputation (or emptied Himself), and took upon him the form
of a servant, and was made in the likeness of men: And being found in fashion as a man, he
humbled himself, and became obedient unto death, even the death of the cross" (Phil. 2:6 8).
From this we understand that we who are called to be partakers of the sufferings of Christ should
also be willing to empty ourselves. It is when we are thus emptied that we shall be filled with
grace, according as it is written, “For ye know the grace of our Lord Jesus Christ, that, though he
was rich, yet for your sakes he became poor (or emptied Himself), that ye through his poverty
might be rich" (II Cor. 8:9).

Grate of network:

This grate like unto a sieve retains any unburnt pieces of the sacrifice which fall down with
the burnt ash (Exo. 27:4,5). Such pieces are again thrown into the fire to be reduced to ashes. This
grate therefore speaks of the Word of God which searches and lays bare every part of our being,
even as it is written, "For the word of God is quick, and powerful, and sharper than any twoedged
sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is
a discerner of the thoughts and intents of the heart" (Heb. 4:12). This is to ensure that we are fully
burnt to ashes through the sanctifying fire of the Holy Spirit, the standard being Christ Himself,
Who as the Word, was made flesh and dwelt among us and was made perfect through sufferings.

The Four Horns of the Altar:

These horns are seen at the four corners and they speak of Christ Who became a perfect
sacrifice to be a horn of salvation or a Saviour for the four ends of the earth, as it is written, "And
hath raised up an horn of salvation..."(Lk.1:69). In our life therefore, these horns speak of standing
firmly in the strength of this salvation when faced with trials from all sides, through a life of total
commitment and sacrifice.

"... the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that
(we) have suffered a while, make (us) perfect, stablish, strengthen, settle (us)" (I Pet. 5:10). This
statement of Peter and the statement of Paul in his epistle, "...our light affliction, which is but for a
moment, worketh for us a far more exceeding and eternal weight of glory" (II Cor. 4:17), depict
the glory seen between the two cherubims in the most holy place. Even John, in the isle of Patmos,
refers to himself as "your companion in tribulation", and is therefore given a glimpse of that
eternal glory when he sees the holy city, New Jerusalem, coming down from God out of heaven,
having the glory of God.

^^^^^^

Chapter 7

THE GATES

The tabernacle has three gates:

(1) The veil into the most holy place (Exo. 26:33)
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 (2) The door to enter into the holy place (Exo. 26:36)
(3) The gate to pass through into the outer court (Exo. 27:16)

These three gates point to the only one Door Who is Christ, even as Jesus said, "I am the
door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture"
(Jn. 10:9).
The curtains or the hangings for these gates were of the same yarn, made of blue, purple
scarlet and fine twined linen. But the third curtain, 'the veil' leading to the most holy place had an
addition of cherubims of broidered work on it. These four yarns, namely, blue, purple, fine twined
linen and scarlet speak of Christ, our wisdom, righteousness, sanctification and redemption
(I Cor. 1:30).

1. The Veil:

Made of four yarns as mentioned above, this veil represents Christ. As written in Hebrews
10:20, Christ has opened for us "...a new and living way... through the veil, that is to say, his flesh
(His body)". This is a way into the most holy place which was not made manifest while the
tabernacle was yet standing in the Old Testament period (Heb. 9:8). Christ accomplished the will
of God in His body and when He had fulfilled it on Calvary, where His body was broken for His
Church (the Body of Christ), the veil in the temple was rent in two. He thus brought to the fore the
perfection needed for the New Testament Church.

The cherubims of broidered work upon the veil represent the true apostles to whom the
revelation of Christ is given in its fulness unto perfection. They are those, who, for the excellency
of the knowledge of Christ have forsaken their all and suffered the loss of all things as written in
Philippians 3:8. The New Testament Church, the Body of Christ, is brought to this perfection
through the ministry of the apostles, prophets, pastors, teachers and evangelists (Eph. 4:11-13).

Among these offices, the ministry of the apostles holds prominence in the Church, as
given in I Corinthians 12:28 and is depicted as cherubims of broidered work upon the veil. The
other four ministries are represented by the four pillars upon which the veil is hung. The
excellency of the knowledge of Christ's wisdom, righteousness, sanctification and redemption
unto perfection is first revealed to the apostles, and then through the other offices to the Church.
With this revelation bestowed through them, Christ is seen to be the 'Door', for the New Testament
Church to attain perfection.

A vision of the perfected Church having the glory of God, adorned as the Bride of Christ,
was given to apostle John as he was shown that Holy City, New Jerusalem (Rev. 21:2,9-11). The
gates of New Jerusalem had names written thereon, which were the names of the twelve tribes of
the children of Israel and at the gates were twelve angels. The number 'twelve' refers to apostles.
Therefore, the whole counsel of God concerning the Church in Christ, given to the apostles, is also
marked by the number 'twelve'. The two groups seen at the gates as mentioned above are,
therefore, those who have also received a revelation of Christ, but not the full revelation as given
to the apostles. In receiving and ministering 'the law', they have ministered to us (the Church) the
mystery of Christ in types and shadows. This mystery was not made known to them in times past,
but is now made known to the holy apostles through revelation by the Spirit (Eph. 3:3-5). These
revelations being now declared to the Church by the apostles with the Holy Ghost sent down from
heaven are things which even the angels desire to look into (I Pet. 1:10-12).

The door into the holy place and the gate of the outer court of the tabernacle with the
curtains made of four different yarns as mentioned earlier, also represent the revelation of Christ,
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our wisdom, righteousness, sanctification and redemption, as received in shadow by the Old
Testament saints and angels.

2. The Door:

The five pillars at this door into the holy place upon which the curtain was hung, represent
the five kinds of rulers found during the Old Testament period, namely, 1. patriarchs 2. priests
3. judges 4. kings and 5. tirshathas (governors).

These had not received the full revelation of Christ in their times. But through their life and
ministry, these rulers revealed Christ in types and shadows, as mentioned earlier, for the perfection
of the New Testament saints. It is through the perfected Church that they too will, in the Eternity to
come, receive a full revelation of Christ our wisdom, righteousness, sanctification and redemption.

3. The Gate :

The four pillars at the gate upon which the curtain of four different yarns hung, represent
the four groups among the angels as given in Colossians 1:16, namely, 1. thrones 2. dominions
3. principalities and 4. powers.

It was at the hands of these angels by their disposition that the Old Testament saints
mentioned earlier received the law (Acts 7:53). It is only through the Church that these angels too
receive a full revelation of Christ our wisdom, righteousness, sanctification and redemption, while
they minister to the heirs of salvation (Eph. 3:9,10).

^^^^^^^^

Chapter 8

THE BOARDS AND BARS

In the tabernacle, the holy place and the most holy place were enclosed round about with
forty-eight boards standing upright. Twenty boards stood on the north and twenty on the south, and
including the boards placed at the two corners eight boards stood upright on the west. Every board
had two tenons under it, which were set in two sockets of silver. At the corner the boards were
coupled together with rings placed at the top and bottom and on every side the boards were kept
intact with five bars (Exo. 26:16-28).

The Boards:

They were ten cubits in length and a cubit and a half (or three spans) in breadth. They were
made, of shittim wood and overlaid with plates of gold (Exo. 26:15,16,29).
Shittim wood, as explained earlier, refers to the human nature. We who were as wild trees
were chosen by God and have been brought to be made part of His eternal habitation. Even as it is
written, “Go up to the mountain, and bring wood, and build the house; and I will take pleasure in
it, and I will be glorified, saith the Lord" (Hag. 1:8), this was made possible because God had
chosen us in Christ, and Christ loved us and gave Himself for us.

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 We are thus brought nigh unto God through the blood of His cross and are made new
creatures in Him through the baptism of the Holy Spirit. The shittim wood being overlaid with
gold speaks of living by the faith of the Son of God Who loved us and gave Himself for us
(Gal. 2:20). The boards being ten cubits high speaks of the measure of the stature of the fulness of
Christ Who was the Word, and was made flesh and Who was manifested as the fulfilment or the
end of the law signified by the number 'ten' (Matt.5:17; Rom. 10:4). The boards being three spans
in breadth speaks of the three aspects in man, namely, the spirit, soul and body which have to be
entirely sanctified. In praying for His disciples Jesus said, "And for their sakes I sanctify myself
that they also might be sanctified through the truth" (Jn. 17:19). Therefore, these boards speak of
how everyone in the Church has to stand upright and contend for the truth of the gospel and for a
wholly sanctified life, till they grow to the measure of the stature of the fulness of Christ, to be
presented holy, unblameable and unreproveable in spirit, soul and body at His coming.

This is possible only as we continue in the faith rooted and grounded and when we are not
moved away from the hope of the gospel (Col. 1:23). This is signified by the two tenons under
each board resting in two sockets of silver.

The Bars:

On every side five bars were used to keep the boards intact binding them together. The
central bar passed through the boards, while the other four bars passed through the rings and thus
the boards and the bars were fitly framed together.

The five bars speak of the five-fold ministry that God has ordained in the Church, namely,
the apostles, prophets, evangelists, pastors and teachers for the perfecting of the saints, for the
work of the ministry and for the edifying of the Body of Christ (Eph. 4:11,12). The central bar
primarily represents Christ, Who established the ministry of reconciliation. It also represents the
apostles who are workers together with Him and have been entrusted with this ministry of
reconciliation (II Cor. 5:18-20). The other four bars, therefore, represent the remaining four
offices. Through this five-fold ministry the Church is brought into the unity of the faith and of the
knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of
Christ (Eph. 4:11-13).

The Rings:

These bars and boards were thus seen on all three sides and so that they may form one
habitation fitly framed together, they were bonded together by two rings at the top and bottom, as
explained earlier. These rings speak of the unity of the Spirit which is preserved in the bond of
peace and love. Even as it is written, "Endeavouring to keep the unity of the Spirit in the bond of
peace” (Eph.4:3) and again “... put on charity, which is the bond of perfectness. And let the peace
of God rule in your hearts, to the which also ye are called in one body..." (C0l.3:14,15). This great
work of reconciliation is performed by the Holy Spirit through the ambassadors of Christ. As it is
written, "... 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. 2:21,22). The
rings, therefore, also speak of being in subjection to the gospel and ministers whom God has
ordained to have the rule in the Church through the Spirit.
Chapter 9

THE CURTAINS

The most holy place and the holy place to be found as one tabernacle, were covered with
31
curtains as given below: (1) curtains made of fine twined linen, blue, purple and scarlet (2) curtain
of goats' hair to be a tent over the tabernacle (3) covering of rams’ skins dyed red (4) covering of
badgers' skins.

1. Curtains of the 'inner tabernacle' made of fine twined linen, blue, purple and scarlet:
"Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and
purple, and scarlet: with cherubims of cunning work shalt thou make them. 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 five curtains shall be coupled together one to another;
and other five curtains shall be coupled one to another. And thou shalt make loops of blue upon
the edge of the one curtain from the selvedge in the coupling; 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" (Exo. 26:1-6).

This glorious covering of fine twined linen and blue and purple and scarlet forming the
'inner tabernacle' refers to Christ dwelling in us as the 'hope of glory’ through the baptism of the
Holy Ghost. St. Paul calls this as a 'mystery' which was not manifested to the Old Testament saints,
but revealed now to the saints of the present time. “Even the mystery which hath been hid from
ages and from generations, but now 'is made manifest to his saints: To whom God would make
known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you,
the hope of glory” (Col. 1:26,27).

During the Old Testament period, this truth was expressed in types and shadows through
the making of the tabernacle. Christ the 'Word' was manifested as the Law in the Old Testament
represented by the number 'ten'. However, in the New Testament this Law written on tables of
stone is changed into the word of love written in our hearts by the Spirit. "Forasmuch as ye are
manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the
Spirit of the living God; not in tables of stone, but in fleshy tables of the heart" (II Cor. 3:3). Christ
divided this Law again, into two commandments of love, namely, "...Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great
commandment. And the second is like unto it, thou shalt love thy neighbour as thyself. On these
two commandments hang all the law and the prophets" (Matt. 22:37-40). This is represented by
the two sets of five curtains coupled to each other.

Again, the two sets of curtains were joined together with fifty loops of blue and fifty golden
taches. The number 'fifty' represents the experience of 'Pentecost' when the love of God is shed
abroad in our hearts by the Holy Ghost, for it is written, "And hope maketh not ashamed; because
the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom. 5:5).
It is through this experience of Pentecost that the Old Testament law was changed into the law of
love and the law of the Spirit and it is only under this anointing we possess a heart to love God and
love others as ourselves. This anointing continues to work in us through the Word or the Law in
our hearts, till we are transformed and made partakers of the likeness of Christ, being changed
from glory to glory. “But we all, with open face beholding as in a glass the glory of the Lord, are
changed into the same image from glory to glory, even as by the Spirit of the Lord" (II Cor. 3:18).
The curtains being made of four different yarns, namely, blue, purple, fine twined linen and
scarlet speaks of Christ Who is our wisdom, righteousness, sanctification and redemption (I Cor.
1:30).

Every curtain had cherubims of broidered work. The cherubims refer to the apostles who
are workers together with Christ and their doctrine, for, the apostle Paul declares, "For we are
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labourers together with God..." (I Cor. 3:9); "We then, as workers together with him, beseech you
also that ye receive not the grace of God in vain" (Il Cor. 6:1) and again to the Colossians, he
writes saying, "Whom we preach, warning every man, and teaching every man in all wisdom; that
we may present every man perfect in Christ Jesus "(Col. 1:28).

2. Curtains of goats' hair to be a tent over the tabernacle:

"And thou shalt make curtains of goats' hair to be a covering upon the tabernacle: eleven
curtains shalt thou make. 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. 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" ( Exo. 26:7-9).

This curtain was called the tent and was intended to be a covering over the inner glorious
covering of fine twined linen, blue, purple and scarlet - called the tabernacle. Each of these
curtains covering being thirty cubits long, as mentioned above, corresponds with the age (thirty
years) of the priests who are ordained to minister in the holy place and in the most holy place and
of the Levites who are given the charge of bearing the tabernacle and its vessels. "From thirty
years old and upward until fifty years old shalt thou number them; all that enter in to perform the
service, to do the work in the tabernacle of the congregation" (Num. 4:23). These Levites and
priests are a type of the consecrated servants of God who forsake their all and sacrifice their lives
for the sake of the gospel. Only such a group of servants of God together with Christ can prepare a
glorious Church for His coming. Therefore, these curtains thirty cubits long which go to form a
covering for the inner glorious covering, speak of the sacrificial, selfless life and ministry which
are needed to preserve the inner glorious experience of the Church. Again, it is of significance that
the covering was of goats' hair alone with no skin at all.

As the skin signifies the outward beauty or personality or national and colour distinctions,
the absence of the skin speaks of the consecrated life and ministry of the true servants of God who
serve without taking into account such earthly distinctions and who 'know …. no man after the
flesh' (II Cor. 5:16). This deep spiritual fact has to be demonstrated by a true servant of God as the
Church comprises all those who have been baptized into one Body, by one Spirit, whether they be
Jews or Gentiles, whether they be bond or free (I Cor. 12:13).

Unlike the inner tabernacle which had ten curtains each, this tent has eleven curtains in all.
The additional one curtain is doubled and laid in the forefront of the tabernacle. As the curtains
are four cubits in breadth, when it is doubled, it hangs as a curtain two cubits wide. Here the
number 'two' denotes testimony or witness. Therefore, this curtain doubled and in the forefront of
the tabernacle speaks of how the true servants of God called to be in the forefront need to have a
double fold witness both in life and ministry. St. Paul exhorts, saying, "Giving no offence in
anything, that the ministry be not blamed: But in all things approving ourselves as the ministers of
God... " (II Cor. 6:3,4). This is possible only through a true sacrificial life and consecrated
ministry.

Unlike the inner tabernacle in which the curtains were coupled together with taches of gold,
in the tent the curtains are coupled with taches made of brass. Brass signifies grace. True servants
of God are called to bear witness to the gospel of the grace of God, even as Paul declares, saying,
“But none of these things move me, neither count I my life dear unto myself, so that I might finish
my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel
of the grace of God” (Acts 20:24). As explained earlier, fifty loops and fifty taches speak of the
experience of Pentecost, when the love of God is shed abroad in our hearts.

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 The servants of God who labour for the Church are, as Paul states, those who are
constrained by the love of God. 'For the love of Christ constraineth us...' (II Cor. 5:14). Again,
speaking of grace Paul says, "Unto me, who am less than the least of all saints, is this grace given,
that I should preach among the Gentiles the unsearchable riches of Christ ..."(Eph. 3:8).

3. Covering of rams' skins dyed red:

"And thou shalt make a covering for the tent of rams' skins dyed red..." (Exo. 26:14).

The tent of goats' hair was again covered with rams' skins dyed red. ‘Dyed red’ reveals that
the skin was dyed red and thus made to lose its original colour. This speaks of righteousness that
is imparted to us through faith, as it is written, "And he received the sign of circumcision, a seal of
the righteousness of the faith which he had yet being uncircumcised: that he might be the father of
all them that believe, though they be not circumcised; that righteousness might be imputed unto
them also..." (Rom. 4:11). It is not our righteousness but the righteousness of God. That we might
be made the righteousness of God in Christ, He Who knew no sin was made a sin offering for us,
endured the cross being stricken, smitten, afflicted, wounded, bruised, chastised and condemned.
This knowledge puts an end to all glorying in ourselves and helps us to preserve the selfless,
sacrificial life. In order to manifest this truth, the covering of goats’ hair was overlaid with this
covering of rams' skins dyed red.

4. Covering of badgers' skins:

This was the outermost covering for the tabernacle and this was laid over the rams’ skins.
This speaks of the outward, external appearance and life of a truly consecrated servant of God
which is void of any worldly beauty or esteem. The Lord Jesus too was without form or
comeliness and was as a tender plant and a root out of a dry ground, when He appeared as man on
the earth. "... he hath no form nor comeliness; and when we shall see him, there is no beauty that
we should desire him" (Isa. 53:2). People who follow the Lord Jesus are crucified to the world
and the world is crucified unto them. Therefore, they do not conform to the world by adorning
themselves outwardly or seeking any honour or praise from man. Similarly, those who go to form
the Bride of Christ would say along with the Shulamite, "I am black, but comely, O ye daughters
of Jerusalem, as the tents of Kedar, as the curtains of Solomon" (S.S. 1:5)

From the point of view of individual perfection, these coverings refer to the sanctification
of the spirit, soul and body of a child of God. It is this perfection that is necessary to preserve the
glory within and to be preserved blameless unto the coming of our Lord Jesus Christ (I Thess.
5:23). In Ezekiel 16:10, we read, "I clothed thee also with broidered work, and shod thee with
badgers' skin; and I girded thee about with fine linen, and I covered thee with silk". This covering
of badgers' skins was meant to be a covering above all the other coverings to preserve the
coverings within. This outermost covering, therefore, refers to the body of a sanctified child of
God to which Paul refers, by saying, "... though our outward man perish, yet the inward man is
renewed day by day" (II Cor. 4:16) and when He comes, He "... shall change our vile body, that it
may be fashioned like unto his glorious body…." ( Phil. 3:21).

The relation between the coverings of the tabernacle and its boards

The first tabernacle or the holy place measuring twenty cubits in length represents the
Church of the present time, the New Testament Church. The second tabernacle or the most holy
place, ten cubits square, represents the perfected Church in heaven - the New Jerusalem.
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 It is written that the forty eight boards which stood upright in the tabernacle were ten cubits
in height and one and a half cubits wide. On the side northward twenty boards stood upright, on
the south twenty boards and on the west eight boards. Therefore the length 20x1½ =30 cubits is
the measurement of the holy place and the most holy place coupled together. The inner glorious
covering laid over these boards combining the holy place and the most holy place into one
tabernacle comprised ten curtains, each four cubits wide. Therefore this covering was spread over
a length of 10x4=40 cubits in the east-west direction. With the boards standing upright on the west
end being ten cubits in height, as this covering still hung above the ground without touching the
earth, when laid over the boards, the thickness of the boards have to be taken into account to
explain this. There were six boards for the westward side of the tabernacle (Exo. 26:22), and two
boards were to be for the two corners of the tabernacle in the two sides. Altogether, there were
eight boards on the westward side (Exo. 26:23,25). Each board is one and a half cubits broad and
hence the length of eight boards would be twelve cubits. The height of each board is said to be ten
cubits. Since the most holy place is foursquare, its length and breadth should also be ten cubits.
Therefore, we can conclude that the thickness of the boards on both sides is 12 -10=2 cubits and
thus the thickness of each board has to be one cubit.

Therefore while the inner measurement of the tabernacle remained 30x10x10 cubits, the
outer measurement was 31x12x10 cubits.

The tent of goats' hair comprising eleven curtains, each four cubits wide with the sixth
curtain doubled, was therefore 10x4+1x2=42 cubits in extent in the east-west direction. The sixth
curtain was doubled (2 cubits) and left hanging in the forefront of the tabernacle. This leaves
forty cubits being spread over the tabernacle over a length of 30+1=31 cubits in the east-west
direction and the other nine cubits was left hanging to cover the rear side of the tabernacle one
cubit above ground level (Exo. 26:12). Again, as mentioned earlier, a cubit on either side of that
which remained in the length of the curtains of the tent in the north-south direction, hung over the
sides of the inner tabernacle to cover it (Exo 26:13). This speaks of how all those having the
experience of Christ dwelling in them as the hope of glory, should cover and hide themselves,
living a selfless life. Such a person having Christ in him as the hope of glory is not a man of the
world, and this is depicted by the curtains of the tent not touching the ground on either side.

The court and the tent of the tabernacle were firmly grounded and made to stand upright
with the help of pins, cords and rings.

(i) Pins

All the pins of the court were made of brass and hammered into the ground. As it is
written, "All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all
the pins of the court, shall be of brass” (Exo. 27:19). These pins speak of faith grounded and
settled. "But let us, who are of the day, be sober, putting on the breastplate of faith and love; and
for a breastplate of faith and love; and for a helmet the hope of salvation" (I Thess. 5:8). The pins
being made of brass shows that this faith is of grace.

(ii) Cords:

These cords passed through the rings on the boards of the tabernacle and they speak of the
cords of love. It is written, “I drew them with cords of a man, with bands of love: and I was to
them as they that take off the yoke on their jaws, and I laid meat unto them" (Hos. 11:4).

35
(iii) Rings :

When faith unmoved is joined with cords of love, they rest in hope, and thus these rings
can be said to signify hope. "Now faith is the substance of things hoped for..." (Heb. 11:1) and
"hope maketh not ashamed, because the love of God is shed abroad in our hearts ...” (Rom. 5:5).
"And now abideth faith, hope, charity, these three; but the greatest of these is charity"
(I Cor.13:13).

^^^^^^^^^

Chapter 10

THE PRIEST’S OFFICE AND THE KINGDOM OF PRIESTS

The Lord redeemed the Israelites through the blood of the passover lamb and brought them
into the wilderness. He then commanded them saying, '...Let them make me a sanctuary: that I may
dwell among them' (Exo. 25:8). According to the pattern shown to Moses on the mount, the
tabernacle was erected. We have considered thus far, the various aspects of the tabernacle and its
vessels of ministry. We shall now consider the ministry that the Lord ordained to minister in this
tabernacle and which is referred to as the 'priest's office'.

Though Moses and Aaron were involved in various activities from the time they led the
Israelites out of the land of Egypt, it was only after Aaron was anointed, that he was called a priest.
"And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and
wash them with water. And thou shalt put upon Aaron the holy garments, and anoint him, and
sanctify him; that he may minister unto me in the priest's office. And thou shalt bring his sons, and
clothe them with coats: And thou shalt anoint them, as thou didst anoint their father, that they may
minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood
throughout their generations. Thus did Moses: according to all that the Lord commanded him, so
did he" (Exo. 40:12-16). "And Moses brought Aaron and his sons, and washed them with water.
And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and
put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto
him therewith. And he put the breastplate upon him: also he put in the breastplate the Urim and
Thummin. And he put the mitre upon his head; also upon the mitre, even upon his forefront, did
he put the golden plate, the holy crown; as the Lord commanded Moses. And Moses took the
anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he
sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the
laver and his foot, to sanctity them. And he poured of the anointing oil upon Aaron's head, and
anointed him, to sanctify him" (Lev. 8: 6-12).

We see here, as to how, before the tabernacle and its appurtenances were anointed by
Moses, he put upon Aaron the holy garments and clothed his sons and then took the anointing oil
and anointed the tabernacle and all its vessels of ministry and sanctified them: and subsequently
anointed Aaron and his sons. Being anointed, they then ministered in the tabernacle that was thus
anointed. This reveals the truth that even in the New Testament, anointed ministers are to be
ordained to minister in the Spirit-baptized Church.

The children of Israel were led by these priests who were anointed. The laws of the Lord
and the ways in which the people were to be led were given through the priests unto the people.
This kingdom of priests which began in the wilderness continued in its established order until the
36
time of the judges. It is concerning this that the Lord spoke unto Moses before He descended to
dwell in the tabernacle: "Now therefore, it ye will obey my voice indeed, and keep my covenant,
then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye
shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt
speak unto the children of Israel" (Exo.19:5,6). In the Old Testament period when God thus
established a kingdom of priests, the high priest was its head. The Lord led the people through
him. In this kingdom of priests there were various divisions.

(i) The twelve tribes: The circumcised Israelites belonging to the various tribes
encamped at a distance around the tabernacle, each tribe with the ensign of its father's house.

(ii) The Levites: They pitched round about the tabernacle on the north, west and south and
kept charge over the children of Israel.

(iii) The priests: Moses, Aaron and his sons pitched their tents towards the east and kept
the charge of the tabernacle of the congregation (Num. 3:38). In this manner, the people were of
various groups. The high priest was the chief. This priestly kingdom of the Old Testament period
was a shadow of the priesthood of the New Testament, and therefore, it is said to "serve unto the
example and shadow of heavenly things" (Heb. 8:5).

The New Testament Priesthood and Melchisedec

Even as the priesthood of the Old Testament is a shadow of the New Testament priesthood,
all that existed in the kingdom of priests of the Old Testament as a shadow, should be now found
in greater detail and more distinctly in the reality of the New Testament priesthood. One cannot
count the number of leaves and the number of coconuts in a bunch by looking at the shadow of a
coconut tree. But when one looks at the tree directly, the leaves and the coconuts can be both seen
distinctly and counted accurately. In the same way, all the classes or groups found in the kingdom
of priests, which are a shadow and type, should be found most distinctly in the priesthood of
Melchisedec, which is the reality.

Like as the Old Testament priesthood which was after the order of Aaron had a high priest
who was the chief or the head of the kingdom of priests, even so the New Testament priesthood
which is after the order of Melchisedec has a High Priest. He is the Apostle and High Priest of our
profession, Christ Jesus, made an High Priest for ever after the order of Melchisedec (Heb. 3:1;
6:20). Who is this Melchisedec?

Melchisedec:

When we read chapter seven of the epistle of Paul to the Hebrews, we find that this
Melchisedec was the King of Salem and Priest of the most high God. While Melchisedec, His first
name meant King of righteousness, the other one, King of Salem, meant King of peace. He is
without father, without mother, without descent, having neither beginning of days nor end of life;
but made like unto the Son of God; He abideth a Priest continually (Heb. 7:1-3). Many say that He
was a King Who reigned in a place called Salem, and that He is a type of Jesus Christ, the Son of
God. Various other interpretations are given by others concerning Melchisedec. However, all
these teachings are incorrect, because the writer of the epistle to the Hebrews declares that it is
only by interpretation that Melchisedec means King of righteousness and that King of Salem
means King of peace and thus makes it clear that He is not any king who reigned in Salem. Even if
we were to speculate on whether Melchisedec could be Adam the first man (for, He was without
father and without mother), the speculation is incorrect because Adam had a family descent,
37
whereas Melchisedec has none. As it is written that He has neither beginning of days nor end of
life, Melchisedec cannot be an angel either, for angels have beginning of days. Therefore, we can
conclude that He is neither man nor angel. As it is written that He is the Priest of the most high
God, He is not God, the Father; and again, as He is said to be like unto the Son of God, He is not
the Son of God either. Through this process of elimination, we come to the conclusion that
Melchisedec is not God the Father or Christ the Son, neither man nor angel, and therefore He is
none other than the Holy Spirit, the third Person of the Trinity - having neither beginning of days
nor end of life. He was seen at the foundation of the world as the Spirit of God Who moved upon
the face of the waters (Gen. 1:2), and was seen as a Priest even before the world began and from
the time of the world's existence.

We read in Genesis chapter fourteen that on a certain occasion when Abraham returned
from the slaughter of five kings, Melchisedec came to meet him, offered him bread and wine and
blessed him. Abraham, the father of them that believe, then paid Him tithes of all that he had. The
writer of the epistle to the Hebrews argues that when Abraham gave tithes to Melchisedec, Levi
who was in his loins also paid tithes. "And as I may so say, Levi also, who receiveth tithes, paid
tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him” (Heb.
7:9,10). Here, the argument involved is that the priesthood of Melchisedec is more excellent than
the levitical priesthood which is after the order of Aaron. From this we understand that even
before the commencement of the Old Testament priesthood, God had in mind the priesthood after
the order of Melchisedec, and it was revealed to Abraham.

The Lord Jesus Christ came into this world as Man, and at the age of thirty, when He was
anointed, the Holy Spirit came upon Him. Though Melchisedec, the Holy Spirit was upon Him, it
was not through the anointing alone, but also through consecration, learning of obedience through
sufferings, and by death and resurrection that He was called of God an High Priest after the order
of Melchisedec (Heb.5: 5,6). Therefore it is written, "Though he were a son, yet learned he
obedience by the things which he suffered; And being made perfect, he became the author of
eternal salvation unto all them that obey him; Called of God an high priest after the order of
Melchisedec" (Heb. 5: 8-10). Through this we understand that the mystery hidden in the mind of
the Lord was to establish a kingdom of priests in the New Testament like unto the kingdom of
priests established in the Old Testament times. Therefore, it goes without saying, that like as
various classes or categories of people were seen in the kingdom of the priests of the Old
Testament which was but the shadow, corresponding division has distinctly to be seen in the
priesthood after the order of Melchisedec in the New Testament times. They are as follows:

1. The twelve tribes:

They comprise the circumcised Jews. They represent the saved people in the New
Testament, who are included in the family of God (Rom. 2:28,29).

2. The Levites:
They had no inheritance with the tribes of Israel. In the New Testament, they represent the
group of Spirit-baptized believers who love not their kith and kin more than God (Matt. 10:37),
and have from their heart (spiritually) forsaken their all for the Lord (Lk. 14:33; Acts 4: 34,35).
They confess that they are strangers and pilgrims in this world as they look for that heavenly City
(Heb.11:13,14; Eph. 2:19). Since the tribe of Levi was taken from among the children of Israel
instead of all the firstborn (Num. 3:12,13), in the New Testament they represent this group of
people who become the firstborn by the baptism of the Holy Spirit (Rom. 8:23).

3. The Priests:
They are a group of people separated from among the Levites and anointed to minister in
the holy place. They represent the anointed servants of God of the New Testament who have
38
wholly separated themselves from all carnal and earthly ties, to minister to the Church in the
priest’s office (Lk. 14:26,33).

4. High Priest:
He is the chief or the head of the kingdom of priests. He primarily represents Christ Jesus,
Who is the Apostle and High Priest of our profession (Heb. 3:1). Secondly, as the high priest
enters within the veil or the most holy place once a year, he denotes the Church as a whole, i.e., the
Spirit-baptized believers and the servants of God who are formed into one Body, and grow to the
stature of a perfect man (Eph. 4:13) and are caught up at the coming of the Lord.

To conclude, according to the order of the perfect will which was in the mind of God, by
which all the classes of people seen in the kingdom of priests of the Old Testament were gathered
together in one under Aaron, even so in the New Testament, all the saved, all the Spirit-baptized
believers and all consecrated servants of God should be gathered together in one under the Priest
after the order of Melchisedec, Who holds the office of the high priest. Let us, therefore, consider
the Apostle and High Priest of our profession, Christ Jesus, Who has entered within the veil as our
Forerunner, made an High Priest forever, after the order of Melchisedec (Heb. 3:1; 6:20).

In Hebrews 7:3, we read that Melchisedec was "without father, without mother, without
descent, having neither beginning of days nor end of life; but made like unto the Son of God;
abideth a priest continually". Therefore, the Lord Jesus Himself had to be anointed with the Holy
Spirit, Who is Melchisedec. By the anointing which came upon Him, He was brought into the
order of Melchisedec, and by consecration, He was without father, mother or brethren, although
He had them. "But he answered and said unto him that told him, Who is my mother? and who are
my brethren? ...For whosoever shall do the will of my Father which is in heaven, the same is my
brother, and sister, and mother" (Matt. 12:48,50). The office of the priesthood in the New
Testament should be established on such a premise as ordained by God. Therefore, Jesus revealed
the nature of this order of ministry when He said, "If any man come to me, and hate not his father,
and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot
be my disciple" (Lk. 14:26). He went on to say, "So likewise, whosoever he be of you that
forsaketh not all that he hath, he cannot be my disciple" (Lk. 14:33). Even so those who have
forsaken their all and hated all carnal ties and their own life, in response to the call of God, are the
ones who hold positions of responsibility upon this earth, to establish this kingdom of priests in the
New Testament period, and they are the true apostles. However, no man taketh this honour unto
himself other than those who are called of God as was Aaron (Heb. 5:4).

We have so far considered the various classes and categories of people seen in the kingdom
of priests of the Old. Testament which can be compared to the various divisions in the New
Testament. It can also be understood in another way as far as the church government is concerned.
They are as follows:

1. The twelve tribes:

These twelve tribes represent the body of the Spirit-baptized believers who comprise the
household of God. "Now therefore ye are no more strangers and foreigners, but fellow-citizens
with the saints, and of the household of God” (Eph. 2:19). They are witnesses for Christ to the
power of a sanctified life.
2. The Levites:
Since these Levites had neither portion nor inheritance with their brethren in Israel, in the
New Testament, they represent those who have literally forsaken their all to be the Lord's disciples
and thus come under the order of Melchisedec. "So likewise, whosoever he be of you that
forsaketh not all that he hath, he cannot be my disciple" (Lk. 14:33).

39
3. The Priests:
These priests represent the body of responsible anointed servants of God who have wholly
separated themselves, and are sanctified in the priest's office in the New Testament after the order
of Melchisedec. Their work is to lead the people to the experience of sanctification through the
Spirit.

4. The High Priest:

As he is the head of the kingdom of priests he typifies the apostles of the Church who hold
the chief office in the New Testament order. The Church (congregation or assembly) is the seal of
their apostleship (II Cor. 9:8). Here there is a matter of great importance to be understood by all.
Under Aaron, those who comprise the kingdom of priests were all one, governed by the same law.
Even so, in the New Testament the various groups mentioned above have to be made one under the
same rule and one doctrine (Eph. 4:3-6, 11-16).

^^^^^^^^

Chapter 11

THE LEVITES AND THE LEVITICAL PRIESTHOOD

We have so far considered as to how Moses led the people and brought them into the
wilderness before the tabernacle was set up and also the details pertaining to the tabernacle that
was set up, the anointing of the same and its vessels of ministry and how these things were but a
shadow of the ministry of the priest's office to be instituted in the New Testament times.

All these are occurrences upto the first day of the first month of the second year. Till then
the ministry after the order of Aaron or the priesthood needed to minister unto God in the
tabernacle was not established. However, on the first day of the second month in the second year,
the sum of the Israelites was taken, so that the men needed for the service of the ministry might be
set apart. As the Israelites were numbered, the Lord separated the Levies unto Himself.

In the Old Testament times God did not choose anyone and everyone for the work of the
ministry from the twelve tribes. On the day when all the firstborn were destroyed in Egypt, God
had said, "Sanctify (separate) unto me all the firstborn ... among the children of Israel: ...it is mine"
(Exo.13:2), and preserved all of them for Himself, by the blood of the Passover lamb. It was in the
place of all the firstborn that God separated a tribe of Israel, that is, the tribe of Levi and set them
apart for the work of the ministry.

"And I, behold, I have taken the Levites from among the children of Israel instead of all the
firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine”
(Num. 3:12). The sum of all the firstborn from every tribe was therefore taken, and in doing this,
the tribe of Levi was not taken into account and instead the house of Joseph was divided into two
as Ephraim and Manasseh, and thus there still remained twelve tribes. When the firstborn males
from a month old and upward were numbered, there were 22,273 of them and the Lord said, 'they
are mine'. When all the males of the tribe of Levi from a month old and upward were numbered,
their sum was 22,000. As the Levites were to be chosen in the place of the firstborn, the sum of
the Levites fell short by 273 persons against the total sum of the firstborn. In the place of these
273, Aaron the high priest was given redemption money equivalent to the value of 273 among the
firstborn. The firstborn being valued at five shekels for each person, instead of 273 persons, 1365
shekels after the shekel of the sanctuary was given to Aaron by Moses along with the 22,000
40
Levites, as a gift of adoption (Num. 3:50,51). In this manner, instead of the firstborn of Israel, all
the male children of the Levites and this redemption money came under Aaron's custody. These
Levites were given as a gift of adoption both to Aaron and his sons for the service of the
tabernacle. "And thou shalt give the Levites unto Aaron and to his sons: they are wholly given
unto him out of the children of Israel" (Num. 3:9). "And I, behold, I have taken your brethren the
Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the
service of the tabernacle of the congregation" (Num. 18:6).

We need to consider here the fact that while the redemption money for an Israelite was
half a shekel, the redemption money for a firstborn was five shekels which was ten times as much
in value (Exo. 30:11-16; Num. 3:46,47). From this we are able to understand the greatness of
serving God after this order and the preciousness of God's high calling.

We saw above that the Levites were separated as the firstborn from among the Israelites.
Again, because the firstborn males chosen from among the twelve tribes of Israel are now
considered to be Levites in the divine reckoning, there is a total change in attitude with regard to
their tribe, family, father, mother, house and everything else. For example, the firstborn males set
apart and chosen from the tribe of Judah are now no longer to be considered as belonging to the
tribe of Judah but to be reckoned among the Levites. This is a mystery of the New Testament
found hidden in type and shadow among the Israelites. It speaks of how the firstborn in Christ, in
the New Testament, are called neither Jew nor Greek, neither bond nor free, neither male nor
female, but sons of God.

The Levites were indeed a special people. They had no part nor inheritance with their
brethren and the Lord was their inheritance (Deut. 10:9). Even so, the ministers of the New
Testament Church ought to be those who are wholly set apart from among all the people as the
firstfruits. They are much more precious than the ordinary believers. Having no part or inheritance
of their own like the Levites, they should have forsaken their all, sold and given all their
possessions to the poor. Jesus, therefore, told the young man who came to Him and said, “...what
shall I do that I may inherit eternal life?, "... go thy way, sell whatsoever thou hast, and give to the
poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me"(Mk.
10:21). During the apostolic days, the saints did so according to this commandment. We read of
Joses, surnamed Barnabas, a Levite and of the country of Cyprus, who sold his property and
brought the money and laid it at the apostles' feet (Acts 4:36,37). When Jesus said, “give to the
poor”, He was referring not to the poor commonly found everywhere, but to the saints who are
poor in the things of this world, but rich in faith. "Hearken, my beloved brethren, Hath not God
chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to
them that love him?" (Jam. 2:5). The disciples had nothing to claim as their own on this earth. For
the same reason, the Lord also said, "...whosoever he be of you that forsaketh not all that he hath,
he cannot be my disciple" (Lk.14:33) and “….The foxes have holes, and the birds of the air
have nests; but the Son of man hath not where to lay his head” (Matt 8:20), and commanded
that His disciples should also be so.

Then again, even as the redemption money given to Aaron represents the firstborn, those
who possess nothing on this earth and enter into a consecration as mentioned above to serve God,
should remain in the hand of God and under the God ordained apostles, as a precious treasure. Not
doing their own will, they ought to be willing to go anywhere when sent, to spend themselves and
to be spent in the service of the Lord.

The Levites who were thus given to Aaron for the service of the tabernacle were in three
groups namely, the Kohathites, the Gershonites and the Merarites. The Kohathites ministered
under Eleazar, the priests, carrying out his directions. They were the bearers of the most holy
41
things of the sanctuary. The Gershonites and the Merarites ministered under Ithamar, the priest.
Aaron, the priests, the Gershonites and the Merarites - these all together represent the offices
ordained in the New Testament Church for the work of the ministry and the perfecting of the
saints, namely, the apostles, prophets, evangelists, pastors and teachers. “And he gave some,
apostles; and some, prophets and some, evangelists; and some, pastors and teachers; For the
perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; Till we
all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ" (Eph. 4:11-13).

In the journey of the Israelites, the Gershonites and the Merarites went forward and reared the
tabernacle, the Gershonites being the bearers of the curtains, the coverings and the cords of the
tabernacle, while the Merarites carried forth the boards, the pillars, the sockets and the pins of the
sanctuary. Following them the Kohathites bearing upon their shoulders the vessels of the holy
place delivered them unto Aaron. Aaron and his sons - the priests set them in their place according
to the order of service. It is important for us to consider here, that as depicted in the type and
shadow of the ministry in the tabernacle, as mentioned above, God has appointed in the Church
first, the apostles, and the other ministries come under the rule of the apostles. These apostles with
their administration are to be led and ruled by the High Priest of our profession - Christ Jesus, the
Head over all things to the Church (I Cor. 12:28; Eph. 1:22). But there are many at the present
time, who call themselves prophets and evangelists, but who work independently, gathering souls
unto themselves without submitting their souls to the God-ordained apostles in the Church.

^^^^^^^^

Chapter 12

CONSECRATION OF THE PRIEST

We are seen as to how God established a kingdom of priests in the wilderness where the
high priest was the chief among them. The high priest and his sons were anointed to minister in the
priest's office. In the New Testament they represent Christ and His apostles. The priests were set
apart from the Levites. The details of the procedure adopted in setting apart these priests for this
honourable ministry is given in Exodus chapter 29 and Leviticus chapter 8, and is referred to as the
consecration of the priest. We shall consider these procedures in brief, with their spiritual
implication and meaning.

1. The washing at the laver:

First, the priests were brought to the laver of brass, where they had to put off their old
garments and be washed with water, and then put on new priestly garments. The 'putting off' of
old garments represents the putting off "…concerning the former conversation the old man..."
(Eph. 4:22), or the “….putting off the body of the sins of the flesh..."(Col. 2:11) through
repentance and confession. For, "He that covereth his sins shall not prosper: but whoso confesseth
and forsaketh them shall have mercy" (Prov 28:13). The washing signifies baptism in water and
the putting on of new garments speaks of putting on Christ at baptism. "For as many of you as
have been baptized into Christ have put on Christ (Gal. 3:27).

2. The putting on of priestly garments:

The garments with which the priest was clothed after being washed, were called holy
42
garments. "And thou shalt make holy garments for Aaron thy brother, for glory and for beauty"
(Exo. 28:2). They were as follows:

(i) Linen Breeches

"And thou shalt make them linen breeches to cover their nakedness; from the loins even
unto the thighs they shall reach". (Exo. 28:42).

By putting on Christ at baptism, we are clothed with the righteousness of God and this is
signified by the putting on of all the priestly garments. However, since linen breeches were worn
on the inside to cover the nakedness, they speak of the righteousness indispensable before God,
and which we receive through Christ, as it is written, "For he hath made him to be sin for us, who
knew no sin; that we might be made the righteousness of God in him” (I1 Cor. 5:21). Sin stripped
Adam and Eve of the holiness they had possessed before their fall and left them naked. The Lord
then clothed them with coats of skin to cover their nakedness, and this foretold the righteousness
we would receive through the sacrifice of Christ.

Though, through the other garments the priest appears clothed before the world, the linen
breeches keep warning us that in our secret life we are not to be found naked before God, but holy
and blameless. Even Paul testifies, saying, “For I know nothing by myself; yet am I not hereby
justified: but he that judgeth me is the Lord" (I Cor. 4:4).

(ii) Coat of fine Linen:

This garment being worn over the linen breeches speaks of the righteousness of God we
need to put on by faith to be made saints unblameable before God and men. It is written, "For
therein is the righteousness of God revealed from faith to faith..." (Rom. 1:17). Paul desired that
he might be found in Him not having his own righteousness which is of the law, but that which is
of God by faith (Phil. 3:9) and could say, "Ye are witnesses, and God also, how holily and justly
and unblameably we behaved ourselves among you that believe" (I Thess. 2:10).

(iii) Girdle:

This speaks of the loins of the mind being girt about, as Peter writes in his epistle, saying,
"Wherefore gird up the loins of your mind" (I Pet. 1:13). To gird up the loins of the mind we need
the revelation of the truth as given in Ephesians 6:14. Without a clear revelation of the gospel, the
inner man cannot remain steadfast and firm. The high priest entered the most holy place wearing
this girdle. Since the most holy place is our hope as mentioned in Hebrews 6:19,20, Paul writes to
the Colossians saying that we have to "...continue in the faith grounded and settled, and be not
moved away from the hope of the gospel" (Col. 1:23).

(iv) Mitre:

The mitre worn by the high priest refers to the helmet of salvation in the New Testament
(Eph. 6:17) and it denotes the hope of the coming of the Lord as mentioned in 1 Thessalonians
5:8;..."and for an helmet, the hope of salvation". It is because many lose this hope that they
backslide in their spiritual life. Even John writes in his epistle, saying, "And every man that hath
this hope in him purifieth himself, even as he is pure" (I Jn. 3:3). Again Paul speaks of "Rejoicing
in hope..." (Rom. 12:12) and holding fast "...the confidence and the rejoicing of the hope firm unto
the end" (Heb. 3:6). Therefore our minds need to be thus covered with the hope of salvation.

(v) The Plate of Gold:

43
 This golden plate was kept tied on the forefront of the high priest's mitre. On this plate was
inscribed like unto the "engravings of a signet, HOLINESS TO THE LORD" (Exo. 28:36). This
reveals that he belongs wholly to the Lord. This was kept tied on the forehead of the high priest
upon the mitre with a blue lace.

Firstly, this plate of gold speaks of a mind kept holy and sanctified from all strange
thoughts, being separated unto God, "Thou wilt keep him in perfect peace, whose mind is stayed
on thee...” (Isa. 26:3). He is seen wearing this in the holy place throughout the year and once a year
he enters the most holy place. This speaks of how we need to preserve our sanctification all the
days of our life even unto the day of our being gathered unto the Lord at His coming, for, “...such a
high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher
than the heavens" (Heb. 7:26).

Secondly, the high priest wore this plate for the people to be accepted, as it is written, "And
it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the
children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that
they may be accepted before the LORD" (Exo. 28:38). What does the iniquity of the holy things
offered by the children of Israel imply? Though a man may bring an offering wholeheartedly to
the Lord, which appears acceptable in the sight of men, it always falls short of the standard needed
before the throne of God. That iniquity is to be borne by the high priest wearing the plate
'HOLINESS TO THE LORD’. Since there is such an high priest, the children of Israel who offer
up holy gifts are accepted, though their offerings are not perfect. Even so, we are called to be a
holy priesthood offering up spiritual sacrifices that are pleasing and acceptable to God through
Jesus Christ (I Pet. 2:5).

We are therefore accepted before God in that we are accepted in the Beloved because of the
perfection of Christ, our High Priest, even as it is written in Ephesians 1:6, "To the praise of the
glory of his grace, wherein he hath made us accepted in the beloved". Also, we are presented
perfect in Christ through the ministry of the apostles, as given in Colossians 1:28 and Romans
15:16, "That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God,
that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost".

This plate being tied to the mitre with a blue lace, speaks of bearing the iniquity with love,
for, divine love alone can bear all things. Through such a ministry, those who are ministered to and
the ministers themselves are sanctified and made ready for the coming of the Lord.

(vi) The robe of the ephod:

This garment was worn over the 'coat of fine linen’ which was fastened to the body of the
high priest, by a girdle. The robe of the ephod had, beneath upon the hem, woven pomegranates
and golden bells hanging alternately. The sound of the bells was heard while he ministered in the
holy place.

"And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto
the holy place before the Lord, and when he cometh out, that he die not" (Exo. 28:35).

'Blue' represents pure love endued with wisdom. A servant of God must be clothed with
love filled with wisdom. He must serve the Lord for love and not for reward. Jesus asked Peter,
“ ... Simon son of Jonas, lovest thou me more than these? ... (Jn. 21:15). Peter's denial and
drawback from his ministry was due to lack of perfect love. Paul, on the other hand, ministered
being constrained by the love of Christ. Pure love or God's love is filled with wisdom. Love
without wisdom would be sensual and destructive. A servant of God must cultivate within him
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pure love, enriching it with divine wisdom. Paul writes to the Philippians, "And this I pray, that
your love may abound yet more and more in knowledge and in all judgment (discernment)" (Phil.
1:9).

This ministry that is accomplished filled with love is always joyful. This is illustrated by
the sound of the bells and it ensures that the minister who serves in this manner will be able to
preserve himself and not die spiritually. It is only when we walk in love filled with the joy of
salvation, the joy of the Holy Ghost and the joy of the hope of the Lord's coming that we shall
yield the fruit of the Spirit. It is in order to illustrate this that there was a pomegranate beside every
bell upon the hem of the garment. The fruit of the Spirit is one and that is love. The pomegranate
reveals the fruit of the Spirit, that is, love. Like there are many seeds within a pomegranate, within
the fruit of love are the many facets of love, i.e., joy, peace, longsuffering, gentleness, goodness,
faith, meekness and temperance (Gal. 5:22,23). In the Song of Solomon chapter 4:3, we read,
"...thy temples are like a piece of pomegranate within thy locks". Like the seeds which are
arranged in order within the pomegranate, the mind of the saint is filled with thoughts of love. It is
only when we preserve our spiritual joy that we shall be able to yield the fruit of the Spirit and not
draw back unto perdition.

(vii) The Ephod:

This piece of garment has two shoulder pieces joined at the two edges, and is worn over the
'robe of the ephod'.

"It shall have the two shoulder pieces thereof joined at the two edges thereof; and so it shall
be joined together (Exo. 28:7).

This depicts the authority and power the Lord bestows upon His disciples to serve Him
(Matt.'10:1). Besides this, these shoulder pieces had two onyx stones upon them, each bearing six
names of the twelve tribes of Israel. As it is written, '...Aaron shall bear their names before the
Lord upon his two shoulders for a memorial' (Exo.-28:9-12). This speaks of how a servant of God
in the Church has the responsibility to bear the burden of His people (who are as precious stones
before the Lord) when they pass through various trials and temptations in their life. The servant of
God must bear them (Phil.1:7) as God bears them and count them precious even as God considers
them to be precious. Paul testifies thus: "Beside those things that are without, that which cometh
upon me daily, the care of all the churches” (II Cor.11:28). Bearing the burden of the Church
includes the physical sufferings as well. Paul suffered both physically and spiritually for the
Church

The ephod made of five different yarns was the most beautiful of all the garments of the
high priest, dazzling with glory and beauty. The glory and beauty of a servant of God is therefore
not mainly in the gifts and talents which he possesses, but in the various divine attributes he
exhibits in his 'ministry. “And they shall make the ephod of gold, of blue, and of purple, of scarlet,
and fine twined linen, with cunning work" (Exo. 28:6).

a) Wires of gold: The gold was beaten into wires like unto a thread. This speaks of faith
wrought in the midst of tribulation and sufferings. "That the trial of your faith, being much more
precious than of gold that perisheth, though it be tried with fire, might be found unto praise and
honour and glory at the appearing of Jesus Christ" (I Pet. 1:7).

(b) Yarn of blue: This speaks of perfection in love. "Herein is our love made perfect, that
we may have boldness in the day of judgment: because as he is, so are we in this world" (I Jn.
4:17).
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 (c) Yarn of purple: This stands for royalty combining boldness and righteousness.
Concerning this, it is said, through righteousness the throne is established (Prov. 16:12), and also
"...the righteous are bold as a lion" (Prov. 28:1). This righteousness is manifested from faith to
faith (Rom. 1:17,18) and perfection unto the righteousness of God is attained by works of faith
(Jam. 2:17-22).

(d) Yarn of scarlet: This reveals perfection through a life of suffering in doing the will of
God. “Though he were a Son, yet learned he obedience by the things which he suffered” (Heb.
5:8). The Captain of our salvation being made perfect through sufferings, is now the Author of
eternal salvation to all them that obey Him (Heb. 2:10; 5:9). It is said of Epaphras, the servant of
God that he laboured fervently in prayers, that the Church might “stand perfect and complete in all
the will of God” (Col. 4:12). Only such a people who have died to their own will in submitting to
do God's will can be made perfect in Christ.

(e) Yarn of fine twined linen: This speaks of perfection in holiness, as it is written, "...
dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God" (II Cor. 7:1).

This garment composed of these five kinds of threads, therefore, reveals how a servant of
God grows in these characteristics with the authority God has given to him to lead the Church to
perfection. The fact that the golden wires are interwoven with all the other four threads reveals that
going on to perfection and leading others to perfection is possible only through trials of faith.

(viii) The Curious girdle of the ephod:

This is the second 'girdle' which the high priest wore externally. The first one lay hidden,
fastening the first garment called the coat of fine linen within. Being composed of the same five
threads as used for the ephod, the curious girdle speaks of progressive truth or doctrine needed to
lead the Church to perfection. There are some who are only concerned about the fundamental
doctrines which they teach over and over again, neglecting to edify the Church with the
progressive and more excellent teachings. Therefore, Paul says, "For when for the time ye ought to
be teachers, ye have need that one teach you again which be the first principles of the oracles of
God (fundamental doctrines); and are become such as have need of milk, and not of strong meat”
"Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection..."
(Heb.5:12; 6:1,2).

(ix) The breastplate of judgment, the Urim and the Thummim:

The breastplate was made of the same five threads as that of the ephod. It was square-
shaped and doubled. Twelve precious stones were set in four rows, on which were engraved the
names of the twelve tribes of Israel like the engravings of a signet (Exo. 28:15-21). The names
were engraved after the order of the various tribes of Israel that had pitched their tents in the
wilderness. They are as follows:

First row : A sardius, a topaz and a carbuncle were set in the row representing the tribes of
Judah, Issachar and Zebulun.
Second row : An emerald, a sapphire and a diamond were set in the row representing the
tribes of Reuben, Simeon and Gad.

Third row : A ligure, an agate and an amethyst were set in this row representing Ephraim,
Manasseh and Benjamin.

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 Fourth row : A beryl, an onyx and a jasper were set in this row representing Dan, Asher
and Naphtali.

Spiritually, these should become the experiences of the responsible servants of God or
ministers. The twelve stones set in the breastplate reveal that the Church is a priceless jewel (Mal
3:17) and that the servants of God, reckoning them precious, must have them in their hearts (Phil.
1:7). However weak the twelve tribes are, the high priest must consider them as precious stones
and have them on his heart. For example, "Benjamin shall ravin as a wolf", says his father Jacob
(Gen. 49:27). Nevertheless, the high priest has this tribe on his heart considering it to be as
precious as the stone amethyst (Deut. 33:12). In the same manner, the responsible servants of
God should love the Church and bear her weaknesses. The breastplate of judgment reveals the
servants of God discerning, judging and bearing the New Testament Church.

In the New Testament, judgment does not indicate chastisement; it shows discernment.
Therefore, it is written, "And this I pray, that your love may abound yet more and more in
knowledge and in all judgment" (Phil. 1:9). The apostle says that by discerning thus which may
lead to bitterness caused by weaknesses found in the Church, love should not decrease but only
abound. This breastplate of judgment, the Urim and the Thummim reveal that only the responsible
servants of God, who discern the state of the Church, can accept that which is excellent, and they
alone can receive the revelations unto perfection.

We know that the breastplate of the Old Testament is called the breastplate of
righteousness in the New Testament (Eph. 6:14) and that it comes into being by the dual working
of faith and love (I Thess. 5:8). From this we gather that having put on the two phases of God's
righteousness, i.e., faith and love, the responsible ministers or leaders preserve themselves from
the conflicts they encounter with the devil; and believing that they can take the Church of God that
they have borne in their hearts, to perfection by their ministry, they should be those who love and
bear Her.

The Urim and the Thummirn were in this breastplate. We understand that a fiery law
proceeded from God's right hand (Deut. 33:2) and that this law was revealed through the high
priest. Similarly, in the New Testament, we read that the gospel of the apostles brings blessings on
those who obey, and death on those who disobey (II Cor. 2:16). Urim reveals light and Thummim,
perfection.

The breastplate being made of the same five threads as that of the ephod, shows that the
Church of Christ will be found perfect in Christ only if it accepts that which is excellent. The
breastplate being square-shaped, reveals that the New Testament Church belongs to the whole
world, and its being doubled, signifies the Jews and the Gentiles being brought into one Church.

Two rings were attached to the breastplate to prevent it from being loosened from the
ephod. "And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a
lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not
loosed from the ephod” (Exo. 28:28). The breastplate was kept in place by the curious girdle so
that it would not be removed from the ephod. This signifies that only the servant of God who
discerns the state of the Church and leads Her, abounding in love day by day, will receive authority
and power, and thereby the people of God will be kept by the power of God.

(x) The two onyx stones:

Two onyx stones had to be put upon the shoulder pieces of the ephod with the names of the
six tribes of Israel engraved on one stone and the other six names engraved on the other, according
47
to their order of birth (Exo. 28:9-14). It is written, "... And Aaron shall bear their names before the
Lord upon his two shoulders for a memorial" (Exo. 28:12). This reveals the responsibility of a
minister of God in the Church, in sustaining the people of God who are as precious stones in the
sight of God and who are going through diverse trials and temptations. A servant of God must
count them precious as God does and also bear them as God does. St. Paul testifies, saying,
"Beside those things that are without, that which cometh upon me daily, the care of all the
churches" (II Cor. 11:28). Physical sufferings are also included in bearing the burden of the
Church. St. Paul suffered both physically and spiritually for the Church.

The two onyx stones were joined together by the two chains which were at the end of the
breast plate of judgment (Exo. 28:24,25). Discerning the state of the twelve tribes, the high priest
had to bear them on his shoulders to make them acceptable in the presence of God (Exo. 28:12).
The chains show the understanding that the servants of God should have regarding the state of the
people, the prayer they should offer on their behalf, and the love with which they should bear
them. Apostle Paul says that he did not cease to give thanks for the Church, remembering them in
his prayers and always making supplication for them (Eph. 1:16; Col. 1:3).

It should be noted that the name of Levi was not on the breastplate, but on his shoulder. His
name not being engraved on the breastplate shows that he need not be judged or reckoned with the
others, since he was the firstborn and was chosen for God in an extraordinary manner (Num. 2:33).
But in order to be blessed in his ministry according to his calling, he had to be on the shoulder of
the high priest. This indicates that the saints who are the firstborn are sustained by the prayers of
the responsible servants of God and preserved in their calling.

The greatness of the high priest's calling is manifest in his very appearance as one who
bears the Church - on his forehead, on his shoulders and in his heart. The garments he wore were
called holy garments (Exo. 28:2), These ten garments were holy garments. Of these, the first five
garments had to be worn when he entered the most holy place. The remaining five garments had
to be worn on top of the former five garments while he ministered all through the 364 days in the
holy place. Since the latter garments were beautiful, they were termed garments of beauty. But
since the Lord said, “…thou shalt make holy garments for Aaron thy brother for glory and for
beauty” (Exo 28:2), all the ten garments can be considered as garments of beauty and glory and
this is of relevance for us in the New Testament, for, while referring to our ministry, St. Paul calls
it a glorious ministry (II Cor. 3:8) and referring to our life, he says, that we are being “…changed
into the same image from glory to glory…” (II Cor. 3:18), and concerning the Church which will
be caught up at the coming of the Lord, he says, that it is “…a glorious church, not having spot or
wrinkle…” (Eph. 5:27). The Psalmist exhorts us to “…Worship the Lord in the beauty of
holiness…” (Psa. 96:9), indicating that holiness is beauty. Therefore, it is not wrong to state that
all the garments of the high priest were glorious and beautiful.

After clothing the high priest with these garments, Moses took the anointing oil and
anointed the tabernacle and all that were therein. Then he anointed the high priest (who was
already clothed), and his sons with the same anointing oil (Lev. 8:10-13). This reveals that a Spirit-
baptised priest alone is fit to minister to a Spirit-baptized Church. This anointing oil that is poured
on the priest indicates the baptism of the Holy Spirit that is received after taking water baptism.
From this we infer that only those who have received the baptism of the Holy Spirit are fit to do
the Lord’s ministry, and that it is this anointing that makes God's people worthy to be caught up at
the Lord's coming.

3. The anointing with the anointing oil:

“Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of
48
sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two
hundred and fifty shekels and of cassia five hundred shekels, after the shekel of the sanctuary, and
of oil olive a hin: And thou shalt make it an oil of holy ointment, an ointment compound after the
art of the apothecary: it shall be a holy anointing oil” (Exo.30: 23-25). We have already considered
that the anointing oil signifies the baptism of the Holy Spirit (Lk. 4:18; Heb.1:9).

The anointing oil was made of five spices. These denote the blessings that a child of God
receives through the baptism of the Holy Spirit.

(i) Myrrh: It is a dried gum which comes from the stems of the low, thorny, ragged balsam tree
growing in Arabia and East Africa. It has a faint though agreeable smell and a bitter taste. The
word ‘pure myrrh’ here means ‘free flowing’. The best exudes spontaneously from the bark while
the inferior comes more abundantly, by splitting the bark. The compounding of myrrh in the
anointing oil denotes the intercession made by the Spirit with groanings that cannot be uttered
(Rom. 8: 26). While going through afflictions or when being broken, prayer should flow from
within us, even for those who afflict us. Moreover, with the burden of man’s redemption in His
heart, the Spirit makes intercession from within us.

(ii) Sweet cinnamon: It comes from a tree growing in Ceylon and certain islands in the Indian
Ocean. It is the dried, inner rind of the tree. This inward bark was used in the making of the
anointing oil. This shows being strengthened with might by His Spirit in the inner man (Eph. 3:16)
whereby His power is made manifest in our secret life.

(iii) Sweet calamus: It is a fragrant cane whose root is highly prized as a spice. It grows in
Arabia and India. This root was used in the making of the anointing oil. When we receive the
baptism of the Holy Spirit, the Spirit helps us imbibe the humility of Jesus, which forms the basis
of all the characteristics of Jesus.

A mixture of 250 shekels of cinnamon and 250 shekels of calamus combine to form 500
shekels of both, revealing the abiding inner power that is derived from the development of
humility in us by the Holy Spirit.

(iv) Cassia: It is the aromatic bark of a shrub resembling the cinnamon. It grows in various parts
of the East. The powdered bark was used in the anointing oil. This shows our being cleansed and
purged by the Holy Spirit (I Pet. 1:2; I Thess. 5:23).

(v) A hin of olive oil: The olive holds a prominent position in the making of certain articles of the
Mosaic tabernacle and in Solomon's temple. Oriental people considered the olive as a symbol of
beauty, strength, divine blessing and prosperity, friendship and peace. The oil extracted from the
olive fruit speaks of its fatness. This denotes a life of watchfulness and meditation which makes
one prosperous in the soul (Psa. 63:5). The olive oil is called the oil of gladness (Heb.1:9) since it
manifests the joy derived from the anointing of the Holy Spirit.

The joy that we receive at the anointing of the Holy Spirit helps us rejoice in all our
tribulation. Being found always in the joy of the Holy Spirit, we receive the grace to pray with
groanings which cannot be uttered. Humility and power are kept by this joy. We can be sanctified
only if this joy works in us constantly.

The anointing oil should not be poured upon man's flesh (Exo. 30:32,33.). Therefore, it was
not poured on Aaron's naked body but on his mitre-clad head, which oil flowed to his beard and
the skirts of his garments (Psa. 133:2). Even as Aaron had to put on his priestly garments, before
being anointed, each one must receive the remission of sins and take water baptism to receive the
49
baptism of the Holy Spirit. Those who have put on Christ at water baptism, have become sons of
God by faith (Gal. 3:26-28). They have no distinction as of being Jew or Greek, bond. or free;
when the Holy Spirit is being shed abroad in them, they become fit to do the ministry. The
Holy Spirit prepares them to be made worthy to be caught up at the coming of the Lord. They
appear as the sons of God at the Lord's coming.

4. Offering the sacrifices of consecration:

After Aaron was clad with the priestly garments and was anointed, three major sacrifices
were offered.

(i) Sin offering

A bullock was brought as a sin offering (Lev. 8:14-17). By laying their hands on the
bullock, Aaron and his sons cast on it the iniquity of their priesthood. The bullock was then slain,
its blood was put on the horns of the altar roundabout and the remaining blood was poured at the
bottom of the altar. This denotes a servant of God surrendering himself completely to spend and to
be spent in the service of the Lord. Burning the fat and the other parts of the animal on the altar
reveals a servant of God living an overcoming life. He is one who is totally dead to sin and the
world indeed. The flesh of the bullock was burnt without the camp. 'Without the camp' shows a
servant of God bearing 'sufferings and reproaches with Christ. The flesh of the animal being burnt
to ashes, denotes how a servant of God, who bears the iniquity of others, is sanctified thereby.
Aaron and his sons make atonement not only for themselves, but for the congregation too. Through
this kind of ministry alone, those who minister and those who are ministered unto are sanctified
and made ready for the coming of the Lord.

(ii) Burnt offering:

A ram was brought for the burnt offering (Lev.8:18-21). It was cut into pieces and wholly
burnt on the altar as a burnt offering. This signifies a servant of God being filled with the Holy
Spirit and offering all the members of his body as a sacrifice unto the Lord. The ashes taken from
the altar are put beside, the altar at first, and then carried without the camp unto a clean place (Lev.
6:10,11). This reveals a life of testimony of a servant of God who has been cleansed by the fire of
the Holy Spirit. We must be witnesses first in the church and then in the world outside. "But ye
shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses, unto
me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth”
(Acts 1:8).

(iii) The ram of consecration:

The ram to be consecrated was brought (Lev. 8:22-29). This ram was slain and some of its
blood was put on the tip of Aaron’s right ear, on the thumb of his right hand and upon the big toe
of his right foot. Of the remaining blood, a little was sprinkled on the altar and the rest had to be
poured beneath the altar. The blood being put on the tip of the right ear shows that our ears must
be totally surrendered to hear the voice of the Lord and being fully consecrated, we must be able to
hearken to His voice in all aspects. The blood being put on the thumb of his right hand, shows
dying to one's deeds and plans and surrendering to do God's will alone. The blood being put on the
big toe of the right foot shows that our feet must be surrendered to doing the Lord's will and that
we must die to our own strength. Hence, it is written, “...He taketh not pleasure in the legs of a
man" (Psa. 147:10). Therefore, before we set out to do anything, we must discern what the will of
God is and not rely on our own wisdom or strength. Christ Himself is our Head, and hence He
50
alone should lead us (Col. 1:18,19). Our strength is in Christ (I Cor. 1:24; II Cor.10:4,5). We
should never utilize the power or knowledge which is not of God, in the ministry.

Though Aaron, who was born in the family of Levi and separated unto the Lord's ministry
was fulIy consecrated, yet he had to dedicate himself totally to hear the voice of God and to do His
will. In the same manner, though a New Testament servant of God hates all carnal ties and
forsakes his all (Lk. 14:26), he should be one who has consecrated his thoughts, deeds and strength
entirely to the Lord. Only then will his ministry be blessed.

"And Moses took of the anointing oil, and of the blood which was upon the altar, and
sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments
with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with
him"(Lev. 8:30). Both the blood of the ram and the anointing oil were sprinkled on the garments
of the priests. This reveals that he who was separated completely by the anointing oil should be
separated by the blood too (Heb. 13:12). He is the shadow of the Head of the elect pilgrims who
are sanctified by the Spirit unto the blood of the sprinkling (I Pet. 1:1,2). Therefore, he should be
totally separated unto the Lord.

Wave offering: This offering reveals the consecration whereby a servant of God lives for
the salvation of the whole world, without any distinction whatsoever.

Heave offering: This shows a servant of God who is consecrated for the glory of the Lord
alone, and living and ministering unto the Lord (II Cor. 5:15). Sacrifices had to be offered every
morning and evening of the seven days of dedication of the priests. This is called the continual
burnt offering (Exo. 29:42). Seven days denote perfection. Therefore the seven days of dedication
reveals that a servant of God should keep his consecration till the very end. Dedicating ourselves
afresh every morning and evening in prayer and being filled in the Spirit, helps us to keep
ourselves from spiritual pride and the nature of boasting that tend to manifest themselves in our
ministry without our knowledge. Those who give room for this, when they build a church for
themselves and get a number of souls, they become proud and perish. This life of consecration is
therefore essential to prevent such a destruction. Only when we thus consecrate ourselves and live
according to God’s order and principles, will our ministry be blessed in a way that others will be
able to understand that we are the servants of the Lord. As we surrender ourselves each day to thus
live this life, the Lord speaks to us and does this ministry through us.

^^^^^^^^

Chapter 13

SACRIFICES

When the Lord God gave the laws concerning the tabernacle, He commanded that the altar
of sacrifice must be placed first in the outer court, before the door of the tabernacle. It revealed that
the ministration at the altar of sacrifice is the first and foremost of all ministries. Therefore, let us
now examine the sacrifices to be offered by the Israelites and their spiritual significance.
In the Old Testament times, man drew nigh to God through sacrifices alone. Thereby,
peace was brought about between man and God. Therefore, the Old Testament sacrifices were
offered as shadows and types of the New Testament experiences. The mind to sacrifice was first
seen in God Himself and this explains why He is triune. This can be understood by the fact that
there was a Priest for God even before the foundation of the world. He is a Priest without
beginning of days (Heb. 7:1-3). When to triune God was revealed as the Father, the Son and the
Holy Spirit (Priest), the three phases of love were being revealed. However, it was the mind of
51
sacrifice which formed the basis of all these. The mind of sacrifice, hidden in God, was made
manifest at the foundation of the world since the Lamb was slain, He became the firstborn of every
creature.

In general, though that word 'sacrifice' denotes 'to lose', we should not forget that the work
of ‘creation’ is also involved in this, since all creations were made through Christ's sacrifice. This
is the law of sacrifice that we see in Christ. Since this will was thus in God, when a lamb was made
a sacrifice as a shadow of Christ, the resultant effect was that God could provide man with a coat
of skin. We also see how this 'will' worked as a shadow in Abel and the other Old Testament
saints.

The sacrifices offered at the altar, first show Christ. Secondly, these denote the sacrifices to
be offered for the perfection of the Church, which is the Body of Christ.

Major sacrifices:

(1) Burnt offering (2) Meat offering (3) Peace offering 4) Sin offering (5} Trespass
offering. .

Among these, the burnt offering, the meat offering and the peace offering must be offered
voluntarily and not compulsorily. These were offered to show their gratitude, and to honour God.
The sin offering and the trespass offering had to be offered compulsorily for the remission of sins.

Minor offerings:

(i) Wave offering (ii) Heave offering (iii) Drink offering (iv) Thanksgiving offering (v)
Free-will offering

1. Burnt offering (Lev. 1; 6:9-12):

Burnt offering is chosen and offered either from the herd, or cattle or fowls. This is wholly
burnt to ashes. First of all, Christ bore our sins, and became a burnt offering (Eph. 5:2). When He
bore our sins, He became an offering for our sins and died (II Cor. 5:21). Therefore, we who
believe in the sacrifice of Calvary become the righteousness of God in Him. When a man of God
receives the baptism of the Holy Spirit, in him commences the experience of the burnt offering.

As the object that is being brought for the sacrifice is wholly burnt, it is called the burnt
offering. People should offer according to their status, a bullock or sheep or goat or turtledoves or
young pigeons. Though these animals and fowls appear to be clean, they reveal the natures of the
fallen man.

Bullock: This animal reveals the carnal nature of man, enjoying worldly pleasures, labouring for
earthly purposes alone and leading an earthly life (Ezek. 39:18). .

Sheep: This is an animal living in flocks. This animal reveals a group of men who do not separate
from caste and creed, are subject to national and linguistic distinctions and are living an earthly
life.

Goat: This is an animal which has the nature of running helter-skelter, not being under the control
of the shepherd. This reveals the disobedient nature in man (Zech. 10:2).
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Turtledoves: This is a bird that flies about independently. This shows men with an independent
spirit.

These natures must be burnt by the fire of the Holy Spirit.

Manner of offering the sacrifices and its spiritual significance

(Lev. 1: 1-9, 14-17)

Placing hands on the head of the animal for sacrifice: This denotes our sins being laid on
the Lord Jesus Who was made an offering for our sins (Psa. 53:6; II Cor. 5:21).

Slaying the animal: The animal on which the sin is laid is slain on behalf of the sinner.
Since the wages of sin is death (Rom. 6:23), it points to Jesus Christ Who tasted death for every
man (Heb. 2:9).

Sprinkling of the blood: The blood sprinkled round about the altar shows the blood shed
by the Lord Jesus for the sanctification of the people of God all over the world (Heb. 13:12).

Flaying the animal's skin: After the skin of the animal is flayed, its colour cannot be
identified. This reveals the removal of all differences of caste, colour, nationality and language
(I Cor. 12:13).

Cutting it into its pieces: This refers to the consecration of every member of the body.
Thereby, we become without beauty and comeliness like Jesus (Isa. 53:2).

Washing the inwards and the legs: This refers to the cleansing that takes place by the
forsaking of our own thoughts and ways, with an inner decision to walk in God's ways
(Isa. 55:7,8).

Putting the fire: This shows the sanctifying fire of the Holy Spirit (Rom. 15:16).

The fat and the head: 'Fat' reveals a life of comfort; 'head' is the seat of worldly wisdom.
These should be burnt by the fire of the Holy Spirit.

Placing the wood in order on the fire: 'Wood' refers to doctrine. The wood must be
placed in order on the fire. The head, the pieces, the fat, the inwards, and the legs must be placed
on the wood and burnt. This shows that a Spirit-baptized man can be perfectly sanctified by the
Holy Spirit, only if his life is brought under the order and discipline of the doctrines.

Wringing off the head of turtledove: This denotes the removal of the independent spirit,
self-will and the like.

Dividing the wings asunder: This shows our hearts being pricked by the Word of God and
our lives being made bare, hiding nothing, before God (Heb. 4:12,13).

The law of the burnt offering: This sacrifice must be offered every morning and burnt on
the altar throughout the night and until the morning (Lev. 6:9). ‘Early morning’ signifies the
coming of the Lord (II Pet.1:19; Rev. 22:16). ‘All night’ and ‘unto the morning’ shows preserving
a Spirit-filled and sanctified life even amidst trials, until the coming of the Lord.

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 The law of ashes: The priest must take the ashes of the burnt offerings that are burnt on the
fire of the altar, put it beside the altar, then remove his garments, put on other garments, and put
those ashes in a clean place outside the camp (Lev. 6:10,11). Beside the ‘altar’ shows the Church
and 'outside the camp’ signifies the world outside (Heb. 13:10,13). The man who offers himself as
a sacrifice must be a witness for the Lord in both these places. Being burnt to ashes denotes being
sanctified by the Spirit and attaining a state of selflessness.

The burnt offering should be the first sacrifice to be placed on the altar. All the other
sacrifices are placed on the burnt offering and burnt. From this we understand that without the
anointing of the Holy Spirit, we cannot have a life of sacrifice. In the burnt offering, the animal for
sacrifice is wholly burnt by fire and turned to ashes. Similarly, our body, soul and spirit must be
wholly sanctified by the anointing of the Holy Spirit.

Occasions when the burnt offering is offered:

1. The eternal burnt offering that must be offered daily, in the morning and in the evening: the
Lamb (Lev. 6:12; Num.28:3,4).
2. The burnt offering to be made in the consecration of the priest: the ram of consecration (Exo.
29:16-18; Lev. 8:18-21).
3. The burnt offering that must be made by one who is unable to bring a female lamb for a
trespass offering: a turtledove or a pigeon (Lev. 5:6,7).
4. The burnt offering that Aaron should offer on the eighth day after the consecration of the
priest: the ram (Lev. 9:2).
5. The burnt offering that the people must offer on the eighth day after the consecration of the
priest: a calf and a lamb (Lev. 9:3).
6. The burnt offering that must be offered for the purification of the woman who has delivered a
child: a lamb of the first year, a turtledove or a pigeon (Lev. 12:6-8).
7. The burnt offering that must be offered for the purification of a leper (Lev 14:19,20).
8. The burnt offering that must be offered for the purification of a man that has an issue: a
turtledove or a young pigeon (Lev. 15:13-15).
9. The burnt offering that must be offered for Aaron on the day of Atonement: a ram (Lev. 16:3).
10. The burnt offering that must be offered for the congregation on the day of Atonement: a ram
(Lev. 16:5).
11. The burnt offering that must be offered on the day when the sheaf is waved: an he lamb
without blemish of the first year (Lev. 23:12).
12. The burnt offering that must be offered on the fiftieth day along with the two loaves: seven
lambs without blemish of the first year, one young bullock and two rams (Lev. 23:18).
13. The burnt offering that must be offered for the purification of a Nazarite if he is defiled: two
turtledoves or two pigeons (Num. 6:10,11).
14. The burnt offering that must be offered for the Nazarite when the days of his separation are
fulfilled: one he lamb of the first year, without blemish (Num. 6:13,14).
15. The burnt offering to be offered on all the twelve days of the dedication of the altar: one
bullock, one ram, one lamb of the first year (Num. 7:15).
16. The burnt offering to be offered when the Levites were consecrated: one bullock (Num. 8:12).
17. The burnt offering to be offered when the congregation errs from the commandments: one
young bullock (Num. 15:24).
18. The burnt offering that must be offered in the seventh month on the day of the feast of
trumpets: one young bullock, one ram and seven lambs of the first year without blemish (Num.
29:2).
19. The burnt offering to be offered before going for a battle. The fault committed by Saul in this
instance was that he offered this sacrifice by himself (I Sam. 13:11,12).

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2. Meat offering (Lev. ch. 2; 6:14-23):

Concerning the meat offering, the Lord Jesus said that His meat was to do the will of His
Father and finish His work (Jn. 4:34; Heb. 10:7). Children of God who are Spirit-baptized are
made the meat offering by doing the will of God. We can be caught up at the Lord's coming only
by doing the will of God (Matt. 7:21-27). From the meat offering we learn that though we have
received the baptism of the Holy Spirit, it is only by doing the will of God that we are made one
and thus the purpose of the Lord is perfectly fulfilled in us.

The meat offering is most holy. Saints can be made perfect only if they eat of this meat.
Hence it is written that the meat offering shall be Aaron's and his sons’. Only Aaron and his sons
shall eat of it. Those who minister in, the holy place and those who enter into the most holy place
should eat of it. From this we understand that the ministry of those who do the will of God alone is
important and that we need to do the will of God and be perfected to enter into the most holy place.
.

Fine flour is brought for the meat offering. "....when any will offer a meat offering unto the
Lord, his offering shall be of fine flour..." (Lev. 2:1).

The manner of offering the sacrifice and its spiritual significance (Lev. 2: 1,2)

The corns of wheat should be pounded until they become fine flour: Just as the corns of
wheat blend to become fine flour when pounded, those who do the will of God yield their self-will
to be broken, and without murmurings and disputings they patiently endure suffering together (Phil
2:14, Heb. 11:25).

Oil: Oil is poured upon the fine flour and made into one lump. Similarly, saints who are
Spirit-baptized are made one through a life of consecration to do the will of God.

Frankincense: Incense depicts gratitude from the depths of our heart.

A handful offered unto the Lord: 'A handful' shows surrendering oneself wholeheartedly
to do the will of God. (It is said that the size of one's heart is the same as that of his fist).

Burning on the altar shows sacrificing our self-will. Honey should not be added to this
(Lev. 2:11). Not adding sweetness shows that in doing God's will, one cannot please oneself or
others. It should be made without leaven (Lev. 2:11). In doing God's will, either the leaven of
malice and wickedness (I Cor. 5:8) or the leaven of erroneous doctrines (Matt. 16:12) should not
be found.

Seasoning it with salt speaks of doing the will of God by the grace of God, preserving our
peace and fellowship with God and the saints (Mk. 9:50; Col. 4:6).

The meat offering is offered in various other ways too. They are:
(i) The meat offering baked in the oven (Lev. 2:4).
(ii) The meat offering baked in a pan (Lev. 2:5).
(iii) The meat offering baked in the frying pan (Lev. 2:7).
These are a type of the manifold tribulations and the fiery trials that come to those who do the will
of God.

Occasions when the meat offering has to be offered:

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 1. The meat offering that has to be offered day by day (Num. 28:3,5,12,13,28).
2. The meat offering to be offered when the days of separation of a Nazarite are fulfilled
(Num. 6:13-17).
3. The meat offering offered for the priest shall be wholly burnt; it shall not be eaten (Lev.
6:23).
4. The meat offering the priest has to have (Lev. 7:9,10).
5. The meat offering to be offered on the eighth day after the dedication of priests (Lev.
9:1-4).
6. The meat offering to be offered for the cleansing of a leper (with fine flour mingled with
oil) (Lev. 14:7,10).
7. The meat offering to be offered when the sheaf is waved (Lev. 23:12,13).
8. The meat offering to be offered on the fiftieth day (Lev. 23:16).
9. The meat offering to be offered while dedicating the altar (Num. 7:10,13).
10. The meat offering to be offered while consecrating the Levites (Num. 8:6-8).
11. The meat offering that is Aaron's (Num. 18:8,9).
12. The meat offering to be offered at the feast of trumpets (Num. 29:1-3).

3. Peace offering (Lev. ch.3):

When man sinned, the peace between God and man, the peace between man and man, and
the peace between man and the living creatures was lost. Peace offering reveals what we should do
in order to be found in perfect peace in the presence of the Lord, at His coming (II Pet. 3:14).

We have to preserve four experiences of peace in order to be found of Him in peace:

(i) Peace between God and us (Rom. 5:1);
(ii) Peace within ourselves (Col. 3:15);
(iii) Peace among one another in the Church (Mk. 9:50);
(iv) Peace with all men (Rom. 12:18).

The person who offers the peace offering should bring of the herd, a male or female, a lamb
or a goat (Lev. 3:1,7,12).
The peace offering is offered just like the burnt offering. The fat that covers the inwards,
the fat that is upon the inwards, the fat that is on the two kidneys and the caul above the liver with
the kidneys should be burnt. This is an offering of sweet savour unto the Lord (Lev. 3:5,11,14-16).

The manner of offering the sacrifice and its spiritual significance (Lev. 3:2-5)

Placing the hand on the animal's head: This spiritually denotes the chastisement of our
peace that is laid on the Lord. Jesus (Isa. 53:5).

Slaying the animal and sprinkling its blood round about the altar: This denotes God
making peace by the blood of the cross, to reconcile all things unto Himself and to reconcile us in
the body of His flesh through death (Col. 1:20-22).

The fat that covers the inwards: ‘Inwards' show compassion (Isa. 16:11). However, here
it does not speak of compassion for others but speaks of a man losing peace by giving room for
self-pity saying that others do not care for him. This should be totally removed from a man if his
peace is to be preserved.

The two kidneys: Kidneys speak of the depths of man's hidden life. A man has to place
the secrets hidden in the depths of his heart on the altar, if he must experience peace deep within.
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 The fat that is upon the inwards: This signifies one's inward longing for a comfortable
and luxurious life. Unless this is removed, we cannot receive the perfect peace which Jesus
declared that He will give us: “Peace I leave with you, my peace I give unto you: not as the world
giveth, give I unto you…"(Jn.14:27). He also said, "These things I have spoken unto you, that in
me ye might have peace. In the world, ye shall have tribulation: but be of good cheer..." (Jn.16:33).

The fat that is on the two kidneys: This speaks of esteeming oneself to be great and
endeavouring to keep one's own position and standing. This attitude must be removed if our peace
is to be preserved under all circumstances, even in humiliation.

The caul above the liver: The liver does the work of digesting the food and of separating
and removing from the food that which is not necessary for the body. It signifies labouring to
preserve one's own life (Matt. 16:25). We will thereby lose our peace. Therefore, this nature must
be burnt.

Points to be noted while offering the peace offering:

1. The peace offering which is heaved by the children of Israel should be Aaron's meat. (Exo.
29:27,28).
2, The fat of the peace offerings should be burnt on the burnt offering (Lev. 6:12).
3 The peace offering should be offered for thanksgiving (Lev. 7:11,12).
4. The peace offering could be offered as a vow or a voluntary offering (Lev. 7:16).
5 When one is unclean he should not eat of the peace offering (Lev. 7:20).
6. The peace offering had to be offered on the eighth day after the consecration of the priests: a
bullock, a ram (Lev. 9:1,4).
7. The peace offering that belongs to the priest and his sons (Lev. 10:14).
8, The peace offering could be offered only at the door of the tabernacle (Lev. 3:1,2).
9. The peace offering had to be offered willingly (Lev. 19:5).
10. The peace offering had to be offered on the fiftieth day of the feast (Lev. 23:16,19).
11. The peace offering had to be offered when a Nazarite had fulfilled the days of separation: a
ram (Num. 6:13,14).
12. The peace offering had to be offered while dedicating the altar (Num. 7:10,17).

4. Sin offering (Lev. ch.4):

The sin offering denotes Jesus Who as One Who knew no sin, was made a sin offering for
us that we might be made the righteousness of God in Him (II Cor.5:21). This righteousness of
God is the state of not knowing sin.

After having received the baptism of the Holy Sprit, children of God should not sin
wilfully. There is no atonement for such sins (Heb.10:26,27). The sin offering is offered to atone
for sins committed by children of God in ignorance and for sins that prevail over the thought realm
(Col. 3:5).

If any one of the common people sinned through ignorance, he had to bring a kid of the
goats, a female without blemish (Lev. 4:27,28). If a ruler sinned, he had to bring a male kid of the
goats without blemish (Lev. 4:22,23). But for the sin of a priest or that of the whole congregation
of Israel, a young bullock had to be brought separately for each of the two (Lev. 4:3,13,14).

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 By the objects of sacrifice which they bring, we know that the sin of a priest is equal to the
sin of the whole congregation.

Three places in the tabernacle are defiled by the sin of the priest and that of the
congregation (Lev. 4:6-8,17,18) :
(1) Veil
(ii) Incense altar
(iii) Brazen altar.

(i) Veil: This denotes the Church which is the Body of Christ. The holiness of the Church
is profaned by one man's sin. The blood of a bullock is sprinkled seven times before the veil
(Lev. 4:17). The Church has to be sanctified by the blood of the Lord Jesus till it attains to the
perfect state of holiness (Heb. 10:19,20). .

(ii) Incense altar: This shows a 'grateful' heart and the experience of one pouring his life
out in prayer. A grateful heart and a life of prayer is lost in the Church by the sin of one man in the
Church. The horns of the incense altar reveal the strength we obtain by leading a prayer life and
having a life of gratitude. Blood being put on the horns of the incense altar (Lev. 4:7) shows the
Church once again receiving the power which it had lost, by sanctification.

(iii) Brazen altar: The offering up of the Gentiles (New Testament Church) that is
sanctified by the Holy Spirit, which is to become a sacrifice acceptable unto God, is defiled by
the sin of a Spirit-baptized person. Even as the blood of the animal is wholly poured at the bottom
of the altar (Lev. 4:18), if the Church is to be restored to its pristine state, the saints who bear
iniquity have to fully pour out their lives.
Just as the inward parts are burnt in the peace offering, so are they burnt in the case of the
sin offering (Lev. 4:8,9).The inwards and the body of the bullock are burnt to show that the
body, soul and spirit should be set free from sin. The body of the bullock, its skin and all the
remains being burnt outside the camp (Lev. 4:11,12) shows enduring reproaches and suffering with
Christ (Heb.13:12,13). This sacrifice is most holy (Lev. 6:17).

Occasions when the sin offering has to be offered:

1. The sin offering that had to be offered daily: a kid of the goats (Num. 28:15).
2. The sin offering that was offered at the time of Aaron's dedication: a bullock ( Exo.
29:9-14)
3. The sin offering to be offered for the seven days of the priest's dedication: a bullock for
each day (Exo. 29:36,37).
4. The sin offering to be offered if the anointed priest committed sin: a young bullock
(Lev. 4:3).
5. The sin offering to be offered if the congregation sinned: a young bullock (Lev. 4:13,14).
6. If a ruler sinned, the sin offering to be offered: a kid of the goats (Lev. 4:22,23).
7. If a common person sinned, the sin offering to be offered: a female kid of the goats
(Lev. 4: 27,28).
8. The sin offering that Aaron had to offer on the eighth day: a calf without blemish (Lev.
9:1,2).
9. The sin offering that was offered to purify a woman who had delivered a child: a
turtledove or a young pigeon (Lev. 12:6).
10. The sin offering for the cleansing of a leper: a lamb (Lev. 14:7,13).
11. The sin offering to be offered for the one who had been cleansed of his issue; a
turtledove or a young pigeon (Lev. 15:14,15).
12. The sin offering that Aaron had to offer on the day of atonement: a bullock (Lev. 16:3).
13. The sin offering that the Israelites offered on the day of atonement: two kids of the
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goats one as a sin offering; another that was let go as a scapegoat (Lev. 16:5-9).
14. The sin offering that had to be offered on the fiftieth day of the feast: a kid of the goats
(Lev. 23: 19).
15. The sin offering that had to be offered for the purification of a Nazarite: a young
pigeon or a turtledove (Num. 6:9-11).
16. The sin offering that the princes of the twelve tribes had to offer while dedicating the
altar: a kid of the goats (Num. 7:10,16).
17. The sin offering offered for the purification of the Levites: a bullock (Num. 8:6-8).
18. The sin offering that had to be offered when people transgressed the commandments in
ignorance: a kid of the goats (Num. 15:24).
19. The sin offering that had to be offered if any soul committed sin: a she goat of
the first year (Num. 15:27).
20. The sin offering that had to be offered in the seventh month during the feast of the
trumpets: a kid of the goats (Num. 29:1,11).

5. Trespass offering (Lev. ch.5; 7:1-7);

Trespass offering is offered for the sin committed by a person which he knows to be wrong
according to his knowledge. The word 'trespass' means transgressing the limit, e.g., Miriam, Aaron
(Num 12:1,2); David (II Sam. 24:1-10). This is a sin committed by saints who do not remain
within their bounds, but exceed the set limit.

When the camp sets forward, Aaron and his sons shall take down the covering veil and
cover the ark of testimony with it. Later the sons of Kohath had to carry this. If the sons of Kohath
went in to look, when they were covered, it was a transgression or a trespass. In like manner, in
the New Testament period, he who is called to be a teacher should not exceed his limit and
interfere in the ministry of an apostle.

In Leviticus 5:1-4, we find the various trespasses for which a trespass offering was offered.
"... if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known
of it; if he do not utter it, then he shall bear his iniquity", (Lev. 5:1). When a person finds, another
doing that which he should not, and does not bring it to the knowledge of those concerned, he shall
be guilty, because he has not worked for the sanctification of the Church. If a soul touches any
man defiled by anything unclean or if he touches any unclean animal or object without his
knowledge, and come to know of it later, he shall be guilty. Or if a soul swear, pronouncing with
his lips to do good or evil and whatsoever it be that a man shall pronounce with an oath and it be
hid from him and when he knows of it, he shall be guilty.

By confessing such sins and sanctifying himself and by keeping his life, he is made worthy
to attain entire sanctification. It is for this that all our iniquities were laid on the Lord Jesus Christ
Who was made the trespass offering that we might be sanctified (Isa. 53:6). This sacrifice is
most holy (Lev. 7:1).
Though the sin committed is of the same magnitude, whoever commits it, the sacrifice to
be offered may be any one of the following according to the ability of the person (Lev. 5:6-11) - a
female from the flock, a lamb or a kid of the goats; two turtledoves or two young pigeons or the
tenth part of an ephah of fine flour.

Occasions when the trespass offering had to be offered:

1. For the sin committed, a female from the flock, a lamb or a kid of the goats had to be
offered as a trespass offering (Lev. 5:5,6),
2. The trespass offering to be offered when one commits a trespass and sins through
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ignorance in the holy things: a ram without blemish with the priest's estimation by shekels of silver
(Lev. 5:15); he shall add the fifth part thereto, and give it unto the priest (Lev. 5:16).
3. A ram without blemish to be offered as a trespass offering for the things obtained by
false swearing; the person shall restore it in the principal and shall add the fifth part more thereto
and give it unto him to whom it appertains in the day of his trespass offering (Lev. 6:5,6).
4. The trespass offering to be offered for the cleansing of a leper: a he lamb and a log of
oil (Lev. 14:7,12).
5. The trespass offering to be offered for one who lieth carnally with a bondmaid: a ram
(Lev. 19:20,21).

We have, thus far, studied the five major sacrifices. Given below are the spiritual
significances of the five minor sacrifices:
(i) Wave offering (Exo. 29:24-27): This depicts the saints who have surrendered their
lives for the salvation of mankind.
(ii) Heave offering (Exo. 29:27): This shows the saints surrendering themselves to the
Lord.
(iii) Drink offering (Exo. 29:40): This reveals the saints pouring their lives out in the
ministry (Matt. 16:25; Phil. 2:17).
(iv) Thanksgiving offering (Lev. 7:12): This reveals the saints living a life of gratitude
remembering the benefits that the Lord has done unto them.
(v) Freewill offering (Lev. 7:6): This depicts saints who wholeheartedly make an offering
unto the Lord according to that which they have purposed in their hearts (II Cor. 9:7).

May these studies on 'The Tabernacle' help us become the very habitation of God, even as
we journey through this wilderness of a world, taking heed to keep ourselves in the apostolic
fellowship and consecration, and offering up ourselves as a living sacrifice to become a sweet
smelling savour unto the Lord. Let us be prepared to be found of Him in peace, without spot and
blameless, when He appears to gather His own redeemed ones to the praise of His glory.

************

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