Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13





Ex. 38: 21-10: 38




IN THE REST of Ex. 38 some details are added, clarifying various things connected with the tabernacle. As before, in presenting our exposition we will give the antitypes in brief explanations and quote partially as a rule the references on which they are based. A summary of the Church was given in the antitypes presented above, even the Church as God's witness (sum … testimony, Ex. 38: 21), and that as described by both antitypical Ithamars, the one who functioned in the Interim, 69-1874 A. D., and the one who functions during the Epiphany, as parallels of each other (Ithamar), at Jesus charge as God's Executive (commandment of Moses) and as the special representatives of Jesus as High Priest (son to Aaron). There is a marked difference between the descriptions made by the two Ithamars, due mainly to the fact that they have ministered to two different sets of the Levites. The Interim's Ithamar gave his descriptions of the Church to the justified as Levites, who, of course, could not see the deep things; hence their Ithamar gave the pertinent truths with more or less of obscurities and imperfections, a thing particularly true in increasing obscurity and imperfection from 69 to 1309 A. D. (John 14: 30). Then, during the Sardis Epoch, the light began to increase; and it markedly increased, but still with more or less of obscurity and imperfection, during the Philadelphia Epoch. But in the Epiphany the Great Company and Youthful Worthies are the Levites in the finished picture, who as cleansed can see all the deep things; hence the Epiphany Ithamar



gives the due Truth with clarity and ever-increasing fulness, until by the end of the Epiphany, between the Parousia and Epiphany messengers the whole Bible will be clarified for the priests and Levites.


(2) Our Lord as God's special Representative (Bezaleel, v. 2), with full enlightenment from God as due (Uri, my light), of most noble character (Hur, noble) and the mightiest of the mighty of God's servants (tribe of Judah), made as God's chief Agent everything of the Church and in the Church (made all), according to God's command (Lord commanded) to Him as His Executive (Moses). His special helpers therein (Ahisamach, my brother supports, v. 3) were the 49 brothers in whom God has worked (Aholiab, father's tent), as constituting the 7 angels of the seven churches (tribe of Dan). As such they were able in developing the due Truth (engraver), fashioning character (cunning workman; literally, designer) and in developing new creatures (fine linen) in faithfulness (blue) as to royal matters (purple) and sacrifice (scarlet). As in the case of the fraction of a silver talent beyond the 100 talents being used for special things (vs. 25, 28), so the fractional surplus gold beyond the 29 talents was also used for special things; hence these parts of talents are ignored in the secrets contained in the full gold and silver talents. In value the gold talent (twenty-nine talents, v. 24), as we have seen, was 3,000 shekels; and, as we have seen, these 3,000 shekels contain the name Jehovah twice. Thus a gold half-talent was 1,500 shekels, =10 (Yod) x5 (He) x6 (Vav) x5 (He). Hence the 29 gold talents contain the name Jehovah 58 times. 3,000 shekels contain the idea of the Millennium 3 times: 3,000÷3=1,000. The 100 silver talents contain it 300 times; and the 29 gold talents contain it 87 times. In weight the gold talent was 3,600 shekels. 3,600x10x10x10 ÷ (5x5)=144,000; and the 29 gold talents contain the 144,000, of course, 29 times. The silver talent (silver … talents, v. 25) in value was 3,000 shekels; for the 603,550 men gave



603,550 bekahs, or 301,775 shekels (v. 26). And 301,775— 1,775 = 300,000, which ÷ 100 (talents) = 3,000 (shekels to the talent). As a silver talent in value contains God's name twice, as we saw above of the gold talent in value, 100 of them contain it 200 times. 3,000 silver shekels contain the idea of the Millennium 3 times, and 100 silver talents contain it 300 times. The name Jehovah appears also in the silver talent in value the same way as in the gold talent. In weight a silver talent was 3,600 shekels. 3,600x10x10x10 ÷ (5x5) = 144,000. 100 of these contain it 100 times. Thus we see that both the full gold and silver talents used for tabernacle purposes give us the three great truths as we saw before in the tabernacle and its appurtenances. The significance of the sockets (sockets … sockets … sockets … socket, v. 27) we saw in the preceding chapter and of the 100 of them, a talent each, we have just seen. We are to remember that the name Jehovah is not simply God's appellation, but is also, and more especially, an expression of His character as being a perfect blending of perfect wisdom, power, justice and love and a perfect domination by this blending of perfect wisdom, power, justice and love over His other attributes of character, and as such is designated by the tabernacle numbers whose letters spell the name Jehovah. Accordingly we find, by the tabernacle's measurements and weights, the three greatest truths of the Bible symbolized: (1) The perfect character of God implied in the name Yod (10) He (5) Vav (6) He (5); (2) the high calling of the Christ during the Gospel Age; and (3) restitution for mankind in the Millennium at the hands of the Christ. This, of course, is what should be expected to be imbedded in the tabernacle, the typical embodiment of the mystery hidden from ages and generations.


(3) The 1,775 shekels of silver (shekels, v. 28) beyond the even 100 talents, like silver elsewhere in the tabernacle, represents truth. That part that overlaid the chapiters' tops or crowns of the court's 60 posts



represents (in the case of each post, type of the justified believers, the 60 typing the 60 kinds of the serving Levites) the special work of truth of each of these 60 Levite groups (see EH, 32-78), and that the 60 groups of justified Levites are truly authorized to do their pertinent work. The hooks (hooks) that held the curtains to the posts and fillets represent the truths that hold Christ's righteousness firmly on the justified and also represent the fact that such are truly justified. The fillets (filleted) were silver rods that joined pillar to pillar and thus steadied and supported them from falling toward or away from one another. They type the truths that support and steady the faithful justified and thus keep them from falling, and truly do such supporting and steadying work. We do not know the weight nor value of a brass talent; yet we can apply our key number, 18, to the number of brass talents and derive the truth that the Christ would be trodden down 1,260 years by the symbolic Gentiles, the faith justified, the brass (copper) symbolizing them as such. Thus: 70x18 = 1,260, which suggests the period (539-1799) during which the symbolic Gentiles would tread the faithful down (v. 29). It will be noted that in all three metals the fractions of a talent are not used to suggest the three symbolizations. The symbolisms of the things of brass mentioned in vs. 30, 31 have already been given, hence will not be repeated here. Several of our calculations show that 2 and 3 (2+3 = 5, a tabernacle key number) are minor tabernacle key numbers.


(4) Apart from the curtains and veils, most of the cloths used in the tabernacle served to cover the sacred furniture and vessels when carried by the Levites and represent things in the Divine class that hide the pertinent persons in their various capacities and their teachings, etc., from outsiders (1 Cor. 2: 6-16; 2 Cor. 3: 14, 15; 4: 3, 4; 1 John 3: 1). The rest of the cloth used in the tabernacle served for the priests' garments, typing certain possessions, ministries, powers, prerogatives, etc., of the priesthood. Not only Jesus and



the star-members, but also all other servants of the Truth are privileged to work on the antitypes of these cloths (they made cloths of service, Ex. 39: 1), into which antitypes they wove faithfulness (blue), royalty (purple) and sacrifice (scarlet) as related to God's plan. They wrought on the characters, powers, prerogatives, possessions, services, etc., of the World's High Priest (garment for Aaron). Jesus alone worked out those of His garments that represented His character, e.g., His antitypical white linen garments. He and the star-members and their helpers worked on them in a teaching way, as all of these worked upbuildingly and instructionally on the Body's white linen garments. In working on the typical garments of beauty and glory, i.e., in producing them, the workers represent God; so in the antitype, since He furnishes and gives the glorified Priesthood the powers, possessions, services, privileges and prerogatives represented by these garments. However, on whatever in them represents their characters and the Truth Jesus, the star-members and their helpers worked, as the antitypes of the pertinent typical workers. This was all done at God's command to Christ (Lord commanded Moses). The ephod (ephod, v. 2) types in its front part of the Abrahamic Covenant and in its back part the New Covenant. These covenants included their servants, the promises', etc., appliers, who as such are part of the covenants, since these consist of (1) the promises, (2) their arrangements and (3) the servants who apply these. Hence there were woven into these covenants faithfulness (blue), royalty (purple), sacrifice (scarlet) and purity (fine twined linen). Jesus alone as God's special Representative made the ephod (he [not they] made the ephod). This means that God used Him to reveal the contents of these covenants in their promises and arrangements, not to originate them, a thing that God did, though Jesus as God's Agent wrought on the appliers of these promises and arrangements as parts of the covenants.



But Jesus, the star-members and their helpers worked on the Divine things of nature, truth, character and service (beat gold into plates … wires, v. 3) connected with the Christ's covenant faithfulness (blue), royalty (purple) and sacrifice (scarlet), all of which required special skillfulness (cunning work) in the servants who wrought on the pertinent matters.


(5) They also worked on the Scriptural considerations of the doctrine and practice that in service connected the two covenants together in harmony with each other (shoulderpieces for it, to couple, v. 4). They were harmonized (coupled) with each other by the doctrines and practices centering in their relations to each other, e.g., the Abrahamic Covenant furnished the priesthood and enabled it to sacrifice: Jesus' sacrifice to furnish the merit and the Church's sacrifice to make available that merit whereby the New Covenant can and will operate. It also furnished the priesthood, who from the Mediator figure will seal, make operative Godward and manward, the New Covenant. The Abrahamic Covenant guarantees the blessing of the world through the New Covenant. It is these and other points of contact between these two covenants that are typed by the shoulderpieces; and their harmony is typed by the edges of the two parts of the ephod coming together at the shoulders and their connection and harmonious relationship are typed by their being coupled together (two edges … together). Certainly, to minister to these two covenants is a present privilege; and to operate them Millennially will be a power, possession, privilege, service and prerogative of the royal Priesthood. Such a future operation of these two covenants ministerially by the Christ is further symbolized by the curious girdle that fastened the two parts of the ephod to the high priest; for girdles type service (Is. 11: 5; Matt. 3: 4; Luke 12: 35, 37; 17: 8; John 13: 4, 5; 1 Pet. 1: 13; Rev. 1: 13; 15: 6). Accordingly, this, curious girdle declares symbolically that Jesus and the Church will as God's



Agents serve both covenants by fulfilling their Millennial features unto the completion of God's plan as related to these two covenants (curious girdle … upon it, v. 5). Into and by this service will be wrought Divine powers (gold), faithfulness (blue), royalty (purple), sacrifice (scarlet) and righteous qualities (fine twined linen), and that in harmony with the instructions that God will give Jesus, thus giving the race Divine power, faithfulness from the royal Priesthood, sacrificial merit and righteousness. Part of the work of such a service as a preparation is done by the Christ in this life, in studying, practicing and spreading the Truth as to these covenants. In this life Jesus, the star-members and their helpers work on the covenants' truths and will do so unto a completion in the Millennium (wrought onyx stones, v. 6). These truths are secured to the covenants by Divine power exercised by the Word, Spirit and providences of God (ouches of gold) and in these truths are those that include the twelve chief graces (signets) as the main characteristics of God's people (names … Israel). These covenant truths have as their sphere of activity the two covenants in their relations to each other as ministered to by the Christ (on the shoulders of the ephod, v. 7), in order that they may be a perpetual reminder to God's Millennial Israel of their exercising these twelve graces (stones for a memorial … Israel). This was done as a result and in the manner of God's charge to our Lord (Lord commanded Moses).


(6) Jesus, the star-members and their helpers skillfully (cunning work, v. 8) set forth God's law, both of duty and disinterested love (breastplate), with the same qualities as were in the two great covenants (like … ephod), as matters and in the manner of Divine power (gold), faithfulness (blue), royalty (purple), sacrifice (scarlet) and righteousness (fine twined linen). These materials wherever used in sacred cloth type this: the gold, Divine power exercised pertinently in the hands of the priesthood on



behalf of the Lord; the blue, the faithfulness of the priesthood working faithfulness in their subjects; the purple, the priesthood's royalty blessing as Kings the Millennial Israel; and the fine twined linen, the righteousness of the priesthood working righteousness in their subjects. Please read these four things into all our brief comments on these four materials. The four great attributes of God in their individual perfection and in their mutual harmony are typed in the foursquaredness of the breastplate and as being expressed in the Divine Law (four square, v. 9). Its doubledness types: (1) that the Divine Law is of two parts, the hidden part, its spirit, and the visible part, its letter, (2) that these two parts were of the same quality and quantity and (3) that duty and disinterested love belonged to each. Its being a span square, since a span is the full ability of the hand to reach, types the fact that the Law of God is the measure of the full ability of a perfect man to fulfill, a fact that shows that the Law condemns all imperfect beings, and that Jesus in His human and new-creaturely perfection was able to fulfill and did fulfill perfectly its letter and spirit in duty and disinterested love, and thereby gained a righteousness sufficient to redeem all Adam's fallen race. As underpriests, while unable to fulfill the Law's letter, we, covered with Christ's righteousness, can and do fulfill its spirit, because in faithfulness our faithful intentions are perfect through Christ's merit (Matt. 5: 48; Rom. 8: 1-4). In a teaching way the Christ, faithful star-members and their helpers set forth the twelve main graces and in a practicing way developed them, and in glory will have these and minister them to the world for it to develop them (stones, v. 10), as they will function with the antitypical breastplate. We reserve the explanation of the four rows of three precious stones each and the typical significance of these twelve stones until we expound in a future work the book of Revelation, particularly Rev. 21: 19, 20. These stones represent the twelve graces of the two twelve-tribed



peoples of God, both in the twelve tribes of spiritual Israel (Rev. 7: 4-8) and in the twelve tribes of Millennial Israel (stones … names … Israel, v. 14; Matt. 19: 28). Each tribe of the two sets of these twelve tribes will have all twelve of these graces; but additionally each tribe of these two sets of twelve tribes will have its individual one of these twelve graces as its special and outstanding grace; and that special outstanding grace is typed by the individual stone pertinent to that antitypical tribe in the two Israels (according to their names … everyone … according … tribes). In ancient times signet rings were made to symbolize their owners' actual or imagined character, or office, or work, etc. Hence these stones fittingly typify the character expressing itself in the office, work, etc., of the two twelve-tribed sets of Israel (engravings of a signet). These qualities as flowing out of justice are the twelve chief virtues, and as flowing out of love are the twelve chief graces in God's Law (Ps. 40: 8). The breastplate being bound to Aaron's heart types the delight of the Christ in the Law of God and its nearness to his heart types their love of all mankind, especially those who will obey the Lord's Word (Ex. 28: 29).


(7) The next line of thought set forth in chapter 39 is that of the connection between the two covenants and the Divine Law. This is set forth in vs. 15-21. This is shown, first, as to both of these covenants, in vs. 15-18, and secondly, as to the Abrahamic Covenant, particularly in vs. 19-21. Jesus and the star-members during this Age set forth the teachings as to the Divine power (made … chains … gold, v. 15) connecting the ministry of the two covenants with the Divine Law. These are made to connect with that ministry at its nearest point of contact with that Law, hence with its every part (at the ends). This was beautifully set forth (wreathen work). This Law is attached firmly (two ouches, v. 16) to the two covenants now by the teaching ministry of the Christ; for the



antitypical ouches [clasps] were attached to the ministries of the Christ as to the covenants (shoulderpieces of the ephod, v. 18). In all cases the rings in the tabernacle and its appurtenances type the two truths: High Calling and Restitution. These two truths of the Old and New Testaments (two rings, v. 19) are now connected with the Law (breastplate), as the Christ connect their teachings with the Law in its parts related to these two truths of the two Testaments (two ends of the breastplate). In the next Age as God's Agent they will make the actual connection between the Divine power and the Divine Law by these two Testament truths (put … chains … rings … breastplate, v. 17). And in the next Age as God's Agents they will connect the Law through the Divine power (wreathen chains, v. 18) powerfully (fastened … ouches) with the two covenants (ephod) by their related ministries (shoulderpieces). Moreover, they have in this Age been teaching with special emphasis the connection of these two Divinely-originated truths of the two Testaments (two rings of gold, v. 19) with the Divine Law at its pertinent points of contact (two ends of the breastplate), and that in its parts related to the Abrahamic Covenant (on the side [under half] of the ephod inward). They will as God's Agents actualize this in the next Age.


(8) Furthermore, in this Age in a teaching way they have connected the two great truths of the Old and New Testaments with the Abrahamic Covenant (two other golden rings … ephod underneath … forepart [front part of it], v. 20) in relation to the Divine Law (other coupling thereof), and made the connection immediate between them, and made it dominate the service that the Christ gives to the Abrahamic Covenant (above … girdle of the ephod). In the next Age they will as God's Agent bring these things into actual activity. In this Age they have faithfully taught the relationship of the Abrahamic Covenant to the Divine Law as set forth in the two truths of the two Testaments in their pertinent teachings (breastplate …



rings … rings … ephod … blue, v. 21), in a way to show the immediate and dominating relationship of that covenant to the Divine Law and to the service that the Christ gives under that covenant (above … girdle… ephod). This immediate and dominating relationship of the Abrahamic Covenant to the Christ's ministry to it in and with the Divine Law makes that Law irremovable from that covenant; for if that covenant were dominated by that Law and by the ministry of Christ it would cease to be an unconditional covenant; for its domination over both makes the Divine Law eternal and indissolvable and makes it inseparable from that covenant (not be loosed from the ephod). In the next Age these things will be realized. And these things are so made, even as God charged our Lord to make them (Lord commanded Moses). Just what the typical Urim and Thummim, which were a feature of the breastplate (Ex. 28: 30), were we do not for certain know, apart from the fact that they were something connected with the breastplate and in some way gave the high priest the Divine answer, Yes, or No, to his queries on behalf of Israel. Since the word Urim (lights) is always mentioned first, some suppose that the light on the breastplate shown in an upward direction or to the right, if the answer was Yes, and in a downward direction or to the left if the answer was No; but this is a far-fetched speculation. It is more probable that the breastplate as such, apart from the precious stones, was the Urim and the twelve precious stones were the Thummim. As to the antitype matters are clear; for the Urim, lights, type the doctrinal truths of God's Word and the Thummin, perfections, type the twelve chief graces; for the harmony of these two things, the Word and the Spirit of God, enables the High Priest to solve the questions of God's people as to what they should do. The small antitype of Ezra 2: 63 occurred as follows: Anent the numerous speculations that J. found current among the British brethren, in an address against speculation before the London



Tabernacle in Dec., 1916, J. counseled the brethren to accept no new views, but to wait for new truths until the Lord made manifest His thought through a new mouthpiece priest. According to this, Jesus has during the Gospel Age been giving His responses to His people's questions by the Word and its Spirit through the star-members.


(9) Certain phases of the character, fruits and work of the Christ as the World's High Priest are brought out in the types of the upper blue robe of Aaron in vs. 22-26. In Bible symbols, in addition to robes representing authority or authorization, they are used to represent truth and righteousness, regardless of whether the latter is actual or imputed (1 Chro. 15: 27; Job 29: 14; Is. 22: 20, 21, the Christ; 61: 10; Luke 15: 22; Rev. 6: 11; 7: 9, 13, 14). This blue robe represents the righteous character (robe, v. 22) of the Christ in faithfulness (blue) fulfilling the whole will of God as expressed in His Word, or Plan. The fruits of His faithful and righteous character expressing itself in His redemption work are typed by the pomegranates (pomegranates of blue, v. 24), and are the restitution blessings, the merit of Jesus' sacrifice, which is made available to the world by the sacrifice of the Church. These blessings produce the image and likeness of God restored to man and imply perfect human bodies and lives, with the right to human life and the pertinent life-rights, which Jesus' sacrifice enabled Him to give up as His own personal possession, to make them available by the Church's sacrifice to Adam's lost race on condition of obedience to the terms of the New Covenant in the Millennium. The work to be performed by the Christ implied in the robe, in announcement, is typed by its bells (bells of pure gold, v. 25). In the type the ringing of the bells heard by the people after the high priest changed from his sacrificial white linen robe to the robes of glory and beauty announced to them his coming forth to do the work of blessing the people. Hence the ringing of these



bells represents the Christ's proclaiming His Second Advent and its teachings, the Millennial teachings, with which He will offer to bless the people; for it will be mainly by the Truth that the Christ will bless the people. The alternate and near placing of bells and pomegranates represents the fact that Christ's Millennial proclamations will continually call attention to the fruits of His redemptive work for mankind (a bell and a pomegranate … round about the hem of the robe). The Christ's Gospel-Age work on this antitypical upper robe has been one of teaching and character development, fitting Him to function therewith in the Millennium (woven work, v. 22). The Head and Body of the World's High Priest are properly connected as to cooperation in the things symbolized by the blue robe (hole; literally, opening, in the midst, v. 23). The opening exposed the neck, as well as the head, of the high priest (as the hole [opening] of an habergeon [armor which exposed the head and neck]). As the high priest's head represents Jesus, the Head of the World's High Priest, so the high priest's neck having seven cervicals represents the seven sets of star-members of the seven Church Epochs, who as the Millennial Eleazars and Ithamars will be the connecting points between the Head and the Body, even as they have been such in the Gospel Age. This connection will be an unbreakable one (band … not rend). The colors and materials of the pomegranates have the same significance as is given, to them above in other parts of the high priest's robes of glory and beauty (v. 24), as the gold in the bells has the same significance as was given above to the gold. The pomegranates and bells were put on the hem of the upper robe to type that the antitypical robe will work on things external but close to it, even on the race, and will be close to the High Priest's righteousness and faithfulness in yielding and proclaiming the fruits of the Christ's redemptive work (hem of the robe to minister in, v. 26). Not to make such proclamation would result



in cutting off from the Priesthood (28: 35).


(10) The holy garments, which were Aaron's sin-sacrificing garments on the day of atonement and his son's ordinary garments, are mentioned as made, in Ex. 39: 27. They represent in Aaron's case Jesus' righteousness actually had by Him in His pre-glory-and-beauty-garment times, and in the case of Aaron's sons, that righteousness imputed to them while in the flesh and actually theirs when in glory (Rom. 3: 21-25; 10: 4; 1 Cor. 1: 30; Phil. 3: 9; Rev. 19: 8). Their making was Jesus' work; and the Christ teachingly set them forth as related to His making them (coats of fine linen … sons, v. 27). The broidered coat of Ex. 28: 4 is not mentioned in Ex. 39. It was the garment worn under the high priest's blue robe and it reached about to the ankles, while the upper coat reached a little below the knees. It was white linen and embroidered. Its linen represents the purity in righteousness of the World's High Priest and the embroidery represents the embellishment of that purity in good works and the graces (Ps. 45: 13, 14). The Christ worked on that symbolic robe in this life and will wear it in the Millennium while officiating as the World's High Priest. The mitre (mitre of fine linen, v. 28) with its appurtenances formed a crown. Its white fine linen symbolizes the purity, righteousness, of the authorized royal Priesthood as the World's High Priest. A linen bonnet (bonnets of fine linen) was worn by Aaron while dealing with the atonement-day bullock and two goats and implies his authorization in righteousness as high priest and types the authorization of the World's High Priest while sacrificing the antitypical Bullock and Lord's Goat and in dealing with Azazel's Goat (Heb. 5: 4, 5). The bonnets of Aaron's sons type the thought of their authorization in righteousness as underpriests and their subjection to Jesus, the Church's High Priest. The fine twined linen breeches (breeches … linen) seem to represent, since they covered the legs, which with the feet represent conduct (Ps. 56: 13;



119: 105; Luke 1: 79; Eph. 6: 15; Heb. 12: 13; Rev. 1: 15; Ex. 29: 17; 1 Cor. 9: 24, 26; Gal. 5: 7; Phil. 2: 16; Heb. 12: 1; Rom. 6: 4; 8: 1; 13: 13; Gal. 5: 16, 25), the righteousness of the conduct of the World's High Priest. Such conduct is expressed in duty love and disinterested love toward God and the neighbor, the right leg representing such love to God, the left leg such love to the neighbor. That their conduct is good is typed by the linen of which the breeches were made. The girdle (girdle, v. 29) represents the service of the royal Priesthood. The righteousness of that service is typed by the linen; and the blue, purple and scarlet have the same typical meanings as in their other uses, as frequently shown above. And all this was made now teachingly by the Christ, and will be actualized in the next Age, according to God's charge to Jesus (Lord commanded Moses).


(11) The decorations of the mitre are set forth in v. 30. These decorations together with the mitre constituted the high priest's crown. In Bible symbolisms a crown represents Divine authorization to function in one's office (Rev. 4: 4; 14: 14; 19: 12; Esth. 6: 8; 8: 15). The authorized right to reign as a King-Priest given by God to the Christ is represented by this golden crown (plate … crown … gold, v. 30; Zech. 6: 13; Ps. 110: 4; Heb. 5: 6, 10; 7: 17). This authorization is a righteous one and is exercised righteously, represented in the mitre's linen, and is one that makes for, and consists of complete separation and devotion to God, in truth, character and service in the World's High Priest (holiness to the Lord); and this is the character of this Priest-King (engravings of a signet). It will be righteously and faithfully exercised (tied … lace of blue), whereby it will be indissolubly united with righteousness (fasten … mitre), and that in harmony with God's charge to Jesus (Lord commanded Moses). The Christ teachingly set forth these things in this Age, and will as God's Agent make them come to pass in the next Age. Here it will be in place



to introduce certain features that were charged on the mountain, but that are omitted in the description of the making of the tabernacle and its appurtenances. Some of these having already been discussed, we will discuss briefly the rest of them. Ex. 25: 21 contains one of these items, i.e., placing the testimony into the ark. The testimony was the tables of stone that were deposited in the ark (ark … put the testimony, 25: 21). Since the ark represents the Christ beyond the veil, the placing of the tables of stone, which type the Law of the New Covenant, in the ark would mean that the Christ Class beyond the veil will forever be the depository of God's Law as expressed in the New Covenant and will forever be in harmony with that Law. In Ex. 26: 23, 24 we have another such item. In EH (68-76) we have set forth some details on the Bible's books as typed by the tabernacle's boards, bars and pillars. One of the two corner boards in the west wall of the tabernacle (two boards … corners … two sides, v. 23) types the book of Deuteronomy. It was partly on the side of the tabernacle where was the most holy pillar typing the book of Revelation, fitted flush against the center of the board representing the book of Numbers. The other of these two corner boards in the west wall of the tabernacle types the book of Leviticus. It was partly on the side of the tabernacle where was the most holy pillar typing the book of Hebrews, fitted flush against the center of the board representing the book of Exodus.


(12) The fact that these four corner boards typing four books of the Pentateuch were partly in the most holy symbolizes their very close relationship to the New Testament books, all of which, except those typed by the five pillars at the entrance to the holy, are typed by the most holy's boards and pillars. As in the type these corner boards were so placed as to make the most holy a perfect cube and thus maintain the symmetry of the most holy, so in the antitype the four Pentateuchal books typed by the most holy's four corner



boards go to make the 22 New Testament books symmetrical, since they are the most important books of the Old Testament, and more than all other Old Testament books point out the main New Testament teachings. That each of the west corner boards was sawn so as to make stand ½ of both on the west side and ½ of one of them on the north side and ½ of the other on the south side of the tabernacle is evident from the fact that each was on two sides of the tabernacle (in the two sides); also the most holy's measurements require this. Only ⅓ of each of the most holy's four corner boards was visible in the most holy. Though ⅔ of its two easternmost boards, representing the books of Exodus and Numbers, were in the most holy, yet, like the other two corner boards, those representing Leviticus and Deuteronomy, only ⅓ of them was visible in the most holy; for the adjacent pillars fitted flush against the middle ⅓ of each of them and made ⅓ of each of them invisible. The symmetry of the most holy required this; and this fact proves that these pillars were ⅓ cubit thick. Besides this facts antitype being required to symmetrize the teachings of the 22 antitypical (New Testament) books, there is another good reason for the visibility in the most holy of the ⅓ of each of these four boards. It is as follows: There is a threefold set of antitypes of the tabernacle type: (1) the Gospel-Age antitype, (2) the Epiphany antitype and (3) the Millennial-Age antitype. Only one of these three antitypes operates at a time, i.e., only one of them can be visible as working at any one time, and the other two are kept out of sight at such a time. Hence in the ⅓ and in the ⅔ we have the thought of the three sets of antitypes of the tabernacle; and in the visibility in the most holy of the ⅓ we have the thought of only one of the three antityping at one period, each having its separate and distinct time of fulfilling its work.


(13) The two rings, one at the top and one at the bottom of these sawn boards, type the two great doctrines



of the Bible: High Calling and Restitution, as holding together the antitypical teachings of these two books (coupled … beneath … above … ring, v. 74). As in other places, the rings in 26: 29, through which the bars passed, represent Biblical truths that keep the main Old Testament historical books in their places as supports of other Biblical books. The position of the table to the north of the lampstand (26: 35) types the fact that, as the north side of the tabernacle stands for love and the south side for wisdom, the table, which types the Church strengthening the brethren in every good word and work, giving the graces, is more important than the lampstand, which types the Church as enlightening the brethren, giving knowledge. Their standing beside each other types the brethren's pertinent works as cooperative (table … candlestick … over against … south … north). The horns of the brazen altar (horns of it, 27: 2) type the powers of the Christ as Comforters, Exhorters, Encouragers, Correctors and Reprovers of the tried and suffering priesthood amid its sacrificing. These powers are the Truth, the Spirit of the Truth and the arrangements of the Truth, with all powers implied in them as sacrificers and helpers of the sacrificers. Their being at the four corners of the altar types their all-around sufficiency. The same thoughts apply to the horns of the golden altar (horns thereof, 30: 2), the difference between the two altars and horns consisting in the difference of the viewpoints of the viewers, the brazen altar representing the Church in sacrifice as the justified view it, and the golden altar representing the Church in sacrifice as viewed by God and the new creatures. It will not be necessary for us to expound the consecration service of the priests and the resultant privileges (29: 1-46) here, since our Pastor has well given them in T, and since we can better study their details when studying Lev. 8 and 9. The same remarks apply to certain activities given in 30: 7-10, 17-21.



(14) We have now finished our study of the production of the various tabernacle features until they were completed (work … finished, Ex. 39: 32); for during the Gospel Age God's people have made all these preparations for the antitypical Tabernacle under Christ's lead (Israel … all …commanded). As each did his part, and thus as all did their part thereon, they brought their work as a report and a product to Jesus for inspection (brought … Moses, v. 33). This included the Church as a whole (tent), all its capacities and instrumentalities (furniture), its power connectives (taches), the Bible's books (boards, bars, pillars) and their foundation and supporting truths (sockets), the ransom (rams' skins dyed red, v. 34), their peculiarities repulsive to the world (badger skins) and the death of the human bodies of the Christ (vail of the covering, 35: 12; 40: 21), the Christ beyond the veil as the depository of God's full arrangement (ark, v. 35), the two Testaments in their application to the Christ beyond the veil (staves), God in His character as the antitypical propitiatory (mercy seat), the Church as feeding the brethren with the graces-strengthening Word (table), its doctrinal, refutative, corrective and ethical teachings (vessels), the Word as the bread of life (shewbread), the Church as the enlightener of the brethren (candlestick, v. 37), with itself as teachers in its seven epochs (lamps) according to dueness of their time order (lamps to be set in order), its doctrinal, refutative, corrective and ethical teachings (vessels), its spirit of understanding to give enlightenment (oil for light), the Church (golden altar, v. 38) in its capacity of comforting, exhorting, encouraging, correcting and rebuking the sacrificers amid their fiery trials as viewed by God and new creatures, the spirit of knowledge, understanding, counsel, might and reverence of the Lord (anointing oil), the Christ's choice powers: Jesus' actually, the Church's reckonedly perfect (sweet incense), the dead human will (hanging … door), the Church in its capacity of encouraging,



comforting, exhorting, correcting, reproving the sacrificing and tried priesthood viewed from the standpoint of the justified (brazen altar, v. 39), pertinent Bible passages (grate), both Testaments in their pertinent uses (staves), doctrinal, refutative, corrective and ethical teachings (vessels), the New Testament as the cleanser of God's people (laver), based on the Old Testament (foot), the righteousness of Christ as a wall of faith to the justified and of unbelief to the unjustified (hangings of the court, v. 40), the 60 Levite groups (pillars), Christ as our Justification (court gate), religious (cords in the court) and secular (cords outside of the court) literary, etc., helps supporting the 60 groups of the Levites, and the pertinent teachings (pins), and all the doctrinal, refutative, corrective and ethical teachings of the Church for justification matters, symbolized by the covering of goats' hair (tent of the congregation). Finally they brought all of the teachings of doctrine and practice pertinent to the holy (cloths … holy, v. 41) and the powers, character graces, prerogatives and offices of Jesus and the Church (garments of Aaron … sons) needed for their Gospel-Age and Millennial-Age ministry (minister … office). God's people made and did these things at God's command given to Christ (all … Israel made all the work, v. 42). Our Lord as God's Executive inspected all of these things (did look … work, v. 43) and found them as God had charged (as … commanded), for which Jesus blessed His people (blessed).


(15) The charge to set up the Church in its varied capacities, powers, instrumentalities, features, etc., started to be given to Jesus first at Jordan and in the wilderness, then was in Him continued during His ministry, took on in Him another stage at Pentecost and in Him progressed throughout the Age and comes to a completion in the Church, first phasedly probationarily from Oct., 1914, to Passover, 1916, finally about Nov., 1956, and for the Levites will be first phasedly probationarily finished from Oct., 1954, to Passover,