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but the simple term vd<Qoh' is also used of the innermost sanctuary, Lev. 16:3,

and perhaps : yvid:q’h' vd<qo of the whole sanctuary, Num. 18:10), marked

stages in human approach to Him; and the increasing richness of the material in the successive parts suggested thoughts of His immeasurable dignity. The chamber—the perfect cube (comp. Apoc. 21:16)—which expressed His most immediate manifestation, was in itself wholly dark. For man perfect darkness and perfect light (1 Tim. 6:16) are in effect the same. We, in our weakness, can see objects only when the two are mixed. Comp. Ps. 18:11; 97:2; 1 Kings 8:12. So also the limitations in the right of entrance to each part shewed that as yet God could not be fully known by men even with the knowledge to which they could attain. The way to His presence was not yet open (Heb. 9:8). None but the members of the chosen race could enter the Court: none but the members of the representative tribe could enter the Holy Place: none but the one representative of the priestly body could enter, and that only on one day in the year, to the innermost sanctuary where God shewed His glory.

The furniture of the different parts still further illustrated by intelligible symbols the conditions and the limits of the approach to God. The Court contained two objects which could not fail to speak to the hearts of the worshippers, the Laver, and the Altar of burnt-offering. The first requirements for drawing near to God were seen to be purity and sacrifice. In the Holy Place there was fuller teaching. The Table of the Shewbread and the Seven- branched Candlestick exhibited human service in a higher form, as the light of men, and the food of God. The Altar of Incense, placed against the inner veil, so as to be in face of the Ark and in closest connexion with the Holy of Holies, expressed yet another thought, the thought of human aspiration, prayer and not action.

So far the vessels of the Tabernacle represented the relations of man to God. The vessels of the most Holy Place represented the relations of God to man, His holiness, His grace, His sovereignty. The Law—the ‘witness’—was set as the foundation of all. Over that was spread the Mercy seat; out of which rose the two Cherubim—the representatives of creation—bending over it, as if eager to look into the mysteries of redeeming love, while between and above them was the sign of the Divine Presence on which man could look only through the atmosphere of adoring aspiration (Lev. 16:13).

But when all was thus ordered according to the heavenly pattern, by men in whom God put His Spirit, and out of materials which were gifts of devotion, the structure was not yet complete. It was as a fair body not quickened by life. So when everything was ready, the Tabernacle itself with all its furniture was solemnly anointed, like the High-priest, or the King, or the Prophet; and then at last it was fit for the fulfilment of its office (Ex. 40:9 ff.; Num. 7:1 ff.).

So far, it appears, there can be no reasonable doubt as to the symbolism of the Tabernacle. It conveyed of necessity deep religious thoughts to those who reverently worshipped in it. It was however a natural, and indeed a justifiable belief, that the spiritual teaching of the fabric was not confined to its ruling features but extended also to every detail. There are correspondences between all the works of God which deeper knowledge and reflection make clear. The significance attached to the numbers which continually recur in the relations of the several parts cannot be questioned.


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