02.05. The Holy Place.

The Holy Place. To the Sanctuary we next come. This was a structure of boards overlaid with gold, with a curtained roof overhead. It consisted of two parts, and was divided into two chambers. Of two parts was it composed, the one called the Tent Ohel, the other called the Tabernacle, or dwelling place Mishcan (Ex. xxvi. 1, 7). Into two chambers was it divided, the outer one called the holy place, the inner called the most holy (Ex. xxvi. 33). On three sides were the boards, viz., the south, the west, and the north. And like the court, on none of those sides was there any entrance. At its east end was the entrance behind a screen of blue, and purple, and scarlet, and fine twined linen, which, stretching across the whole width of the Tabernacle, thus formed its eastern side. The boards were of shittim or acacia wood, a tree which, as we have remarked, grew in the desert. Each board was ten cubits in length, and a cubit and a half in breadth. For the north and south sides twenty boards were allotted; for the west side but six, exclusive of the corner boards. The whole structure then was in length thirty cubits long by ten high, and about ten in width, each corner board, as has been suggested, adding half a cubit to the width. Expressing the dimensions in English feet it would give us an erection of about 45 feet long, 15 feet wide, and the same in height. The boards 15 feet long were each kept in an upright position by two tenons at their base, which were inserted into sockets of silver, and the whole side was kept together by five bars of shittim wood, which, like each board, were overlaid with gold. Each socket of silver has been estimated to equal about 94 lb. weight of metal. These would tend to keep the Tabernacle steady.

Over the boards, and forming the roof, were curtains stretched across, made of fine twined linen, and of blue, and purple, and scarlet, with cherubim on them, the work of the cunning workman. Ten curtains were required, to be each of twenty-eight cubits in length, and four in breadth. These were coupled together, and stretched across the upright structure, so that they hung down on the three sides of the boards. The curtained entrance, composed of the same material and colours, but without the cherubim worked on it, was supported by five pillars of shittim wood overlaid with gold, and their hooks also of gold, but the sockets of brass. Leaving aside for the present any notice of that part which was called the Tent, let us confine our observations to the Tabernacle. Into the holy place the priests alone, besides Moses, the mediator (Num. vii. 89), had the privilege of entrance. They only could see all that was there displayed, but only Aaron of the priests was to enter, and that but once a year, within the veil into the most holy place.

Inside the holy place what a sight, however, must have net their gaze. As they looked around, they could see nothing but gold. As they looked up, they saw the curtained roof of the same colours as were displayed at the entrance to the court and to the holy place, but now with the addition of the cherubim worked on them. The colours, we have already remarked, spoke of the Lord Jesus Christ, and gave forth an outline of His history reaching on to the future. The Cherubim worked on the curtains above, and on the veil in front of the most holy place, taught a further truth, viz., that the Holy One, who would come from heaven, and die as the sacrifice, and subsequently reign in power over earth, would also wield the power of God’s throne. For the Cherubim are the supporters of that throne, and are connected in the Word with its action in judgment.*

{*Note. - God’s throne was supported by Cherubim (Ezekiel i; x.), "He rode upon a Cherub, and did fly" (Ps. xviii. 10). From between the Cherubim He gave commandments to Moses (Ex. xxv. 22; Num. vii. 89). The Cherubim, with flaming sword, guarded the tree of life after Adam’s fall (Gen. iii. 24).} Of Christ, then, those curtains spoke. Of Christ the shittim wood overlaid with gold spoke; these last intimating, we believe, something of that mystery of His person incapable of solution by human mental power, viz., that He who is man is also God; "so that two whole and perfect natures, that is to say the Godhead and Manhood, are joined together in one Person, never to be divided, whereof is one Christ, very God and very Man". All then that was seen of the sides and of the roof testified about Him that was to come, viz., who He was, and what would characterize Him in relation to this world, and in relation to the universe. Not only, as we have already remarked, would the glory of this world in connection with government be His, typified by the scarlet in the curtains, and in the veil; but He of whom that would be true would also wield the power of God’s throne. This, we believe, the Cherubim embroidered on the curtains, and on the veil, were intended to intimate. The mystery of His Person the boards attested. His history the curtains could unfold. Of Christ, then, not of the Church, nor of Christians, did the Tabernacle teach.

We have spoken of that which was around, and was common to both chambers. Let us look next at the vessels which belonged to each. In the holy place were the Table of Shew-bread, the Golden Candlestick, and the Golden Altar. In the most holy was the Ark, whose lid was the Mercy-Seat. In the outer chamber, or holy place, as one entered from the east, there would have been seen on the right hand, or north side of the Tabernacle, the Table of shittim wood overlaid with gold, on which were placed the twelve loaves of the shew-bread. Belonging to this Table were various utensils, as dishes, spoons, bowls, and flagons, as Kesavoth perhaps means, all of gold (xxxvii. 16). Beside these were the staves of shittim wood, overlaid with gold, to be inserted into the rings of gold on the four feet of the Table, for the Kohathites to carry it when the camp was on the march.

Turning to the left hand, or south side, one would have seen the Golden Candlestick, all of gold, the only vessel connected with the Sanctuary (unless the Mercy-Seat be viewed as distinct from the Ark of the Covenant) in which there was no wood. In the Laver all was of brass. In the Candlestick all was of gold. To the Candlestick six branches were attached, three on one side and three on the other - thus providing stands for seven lamps, one on each of the branches and one on the middle stem. Connected with the Candlestick were its utensils, all of gold, as the snuffers or tongs, and snuff dishes. Of a talent of pure gold were it and its utensils made, and the whole of the Candlestick was one beaten work of pure gold (xxxvii. 22-24). A bar to carry it was provided (Num. iv. I0), but of what material that was made there seems to be no mention; nor are the dimensions of the Candlestick told us, though its appearance is minutely described. With the Table it is different. Its height, breadth, and length are all noted, as well as the depth of its border round about.

Next, and innermost, just fronting the veil, was the Altar of Incense - made of shittim wood overlaid with gold. It was a cubit square, and in height two cubits. Like the Altar of Burnt-Offering it had horns at its four corners, and it was borne on the march on the shoulders of Kohathites by two staves of shittim wood overlaid with gold, which passed through two golden rings placed on two of its sides under its crown.

Twice each day was the Golden Altar visited by Aaron, to burn incense upon it, at the time of the morning and the evening burnt-offerings; and once in the year on its horns atonement was made with the blood of the bullock and that of the goat, as prescribed in the ritual for the day of atonement (Lev. xvi. 18, 19). Once in the day, at the time of the evening incense, Aaron lighted the lamps of the Candlestick (Ex. xxx. 8), which were to burn all night until the morning (xxvii. 21; I Sam. Iii. 3; 2 Chron. xiii. 11), having trimmed them in the morning, when he visited the Golden Altar to burn incense upon it. Once in the week was the Table specially attended to. For on the Sabbath it was that twelve fresh loaves, which had been baked for that purpose, each of two tenth deals of fine flour, replaced the twelve which had been there for seven days before the Lord (Lev. xxiv. 8). So far for the ritual.

What did all this mean? The incense compounded of four different ingredients, three of which are mentioned nowhere else (Ex. xxx. 34-38), and kindled with fire from off the Brazen Altar, typified the sweet savour of Christ. A perfume it was, pure and holy, and had, it would seem, a fragrance in itself (38) but its full perfume only came out when burnt: teaching us that the sweet savour of Christ was brought out in its fulness by His bearing divine judgment on the Cross. For the fire on the Altar of Burnt-Offering, which never was to be extinguished, was that which came down from heaven on the eighth day of Aaron’s consecration - a fitting emblem of divine judgment. By the lamps kept alight all night, and giving light over against the Candlestick, the twelve loaves on the Golden Table opposite to it would be kept in light during all the hours of darkness (xl. 22 - 25). The twelve loaves typified the twelve tribes, and placed on that Table, which spoke of the Lord Jesus Christ, there was seen in the Tabernacle, and that especially at night, that the government on earth in connection with the tribes of Israel, which by and by will be exercised by the Lord Jesus, was a prospect pleasing to God. Outside in the court, whilst the world was asleep, a little column of smoke was all night ascending up to God. That spoke to Him of the death of His Son. Inside the Sanctuary, during the night, the twelve tribes were kept in the light under the eye of God, connected as they were, and are, in His thoughts, with the future glory of His Son. And this is foreshadowed in a very interesting way in Lev. xxiv. 1-8, in which, ere the sin of apostasy is mentioned and dealt with, of which many of Israel have been and will yet be guilty, the twelve tribes, as a whole, are seen, as it were, in the light cast on them by the Candlestick. For they will be preserved as a whole, though individuals among them may finally apostatise (Acts xxvi. 7). Of Christ, then, there was typical teaching in connection with the vessels in the Sanctuary. By the sweet savour, of that which He was to God, brought out in its fulness by His death upon the Cross, there was proof - as well as of His coming day of power, by the loaves being at night in the light cast on them by the seven burning lamps of the Candlestick. Of Christ meeting the sinner’s need by death, the Brazen Altar in the Court could teach. Of the sweet savour of His merits before God, the Golden Altar in the Holy place bore witness, and the members of the priesthood were privileged to enjoy with God that sweetness in type, of which the Holy Ghost has taught us that we can share with our God in the present. Of Christ who will have power and glory on earth, and that in connection with the twelve tribes, the names of which will be inscribed on the gates of the New Jerusalem (Rev. xxi. 12), the Golden Table with its loaves was a silent but constant witness; the lamps when lighted at night being like to those entering the Sanctuary, that which prophecy is to men now on earth a light shining in a dark place, till the day dawn and the day star arise in the heart (2 Pet. i. 19). Never was the coming day of power for the Lord Jesus to be left unsymbolized in the midst of Israel. By day there would be light enough in the holy place for any priest to minister, and to see the loaves. One curtain, as there only was, stretched over the whole eastern side must have permitted enough light to penetrate through it by day for all that was required. By night the lamps burned, so that the Table and its contents were never enshrouded in darkness. In the permanent structure of the Temple there were of course no curtains for the roof. All was of gold, above and around. As regards the furniture, but one Golden Altar was made, but ten Golden Candlesticks and ten Tables were supplied. Ten, - be it remarked, not twelve, for perfection was not reached in that age. In Ezekiel’s Temple the Incense Altar is mentioned, made of wood (xli. 22), for no gold or precious metals does the prophet tell us that he saw in his vision. Further, no Candlestick is mentioned, nor Table of shew-bread either. Can it be that as the Lord will then be reigning in power the type of all that will have passed away? Further, there is no veil mentioned; but doors to the oracle, or most holy place. Hence, after comparing the Tabernacle, Solomon’s Temple, and Ezekiel’s, we mark progress. In the first there was a veil, and that only, between the two chambers. In the second there was still a veil; for the Lord had not then died, but doors to the oracle likewise. In 2 Chron. iii. 14, we read of the veil. In 1 Kings vi. 31, 32, we read of the doors: evidently things in Solomon’s day were in a transitional state. The place of God’s rest was reached; for the staves were drawn out of the Ark; but, the Lord had not died. So the veil was there, as well as the doors. By Christ’s death the veil has been rent, so a veil will in the future be found no more. But Solomon, acting under the directions furnished by God to David, made doors for the oracle; a foreshadowing of the future Temple in which the chambers will still be separated.

One more remark may be made. The doors are seen in Ezekiel’s Temple (Ezekiel xli, 3, 23), but are not described as standing open. And as the prince and people will not be allowed access to the Sanctuary (xlvi. 1, 10), so, it may be, that the priests will not be allowed access to the most holy place. Under law, as they will be, though it will be written on their hearts that they should not break it, people are at a distance from God. Under grace they can draw nigh, and that into the holiest of all. What a difference!