The Veil

The Oracle was shut off from the Holy Place by folding doors made of olive wood, joined to the side posts by hinges of gold. But there was also a veil as in the Tabernacle, apparently hung with chains of gold (2 Chron. 3:14-16). It is noteworthy that neither the veil nor the brazen altar are mentioned in the “Kings” description of the Temple, but in the “Chronicles” account only. This is because in the earlier description the Temple is viewed primarily as the dwelling-place of God; but in the later it is rather the seat of divine government, and the place of approach for God’s people. A somewhat similar distinction is found in the instructions concerning the Tabernacle. In Exodus 25-27:19 the manifestation of God is the great thought; thus we begin with the ark and other vessels of display. From Exodus 27:20 onwards we have the means whereby the people could have to do with God, and in those chapters we find the priesthood and the altar of incense. In the first section we have God drawing near to men, and in the second we have men drawing near to God. Let us seek grace and wisdom to “rightly divide the word of truth” (2 Tim. 2:15).
The veil was alike in both Tabernacle and Temple. Hebrews 10:20 teaches us that it typifies the flesh of Christ. A divine wonder is here. Hebrews 1 is occupied with the greatness and majesty of the Son. He has an eternal throne, and angels worship Him. Yet He took to Himself “the likeness of sinful flesh” (Rom. 8:3). He became truly man in order that He might undertake our cause. But He is nevertheless our Lord and our God (John 20:28): Not only is He the perfect and only manifestation of God to men, He is the only way of approach to God. “Through Him we have access.”
No one but the priests ever saw the veil either in the Tabernacle or in the Temple. Others saw the entrance to the sacred enclosures, and they could enter through them in order to reach the altar of sacrifice; further, the people in general dare not go. When King Uzziah ventured into the Temple itself he was smitten with leprosy for his presumption (2 Chron. 26:16). Our privileges as believers in the One who has entered in in the power of His own blood are truly wonderful. Not only have we been permitted to draw near to God as sinners seeking pardon (this would answer to the Israelite approaching the brazen altar); we are now worshipping priests, and may enter freely into the holiest. We not only gaze upon the veil, we pass through it.
The divine action at the moment of the Saviour’s death, whereby the veil of the Temple “was rent in the midst” (Luke 23:45) “from top to bottom” (Matt. 27:51) signified God’s rejection of that order of things which kept His people at a distance from Himself. But how persistently has Satan labored through the centuries to enslave men to priestly orders and ritualistic observances, to the dishonor of the work of the Lord Jesus and to the damage of their souls! Every believer should be able to joyfully sing:
“So near, so very near to God,
I cannot nearer be;
For in the person of His Son
I am as near as He.”

But this would raise a great outcry, and the unwanted officials might say as Demetrius of old to his fellows, “Sirs, ye know that by this craft we have our wealth!” (Acts 19:25).
One verse describes the Temple Veil. “He made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubim thereon” (2 Chron. 3:14). Its very existence proclaimed that “the way into the holiest was not yet made manifest” (Heb. 9:8). But it nevertheless spoke of Christ. The blue reminds us that He is “out of Heaven,” in contrast with the first man who was “out of the earth, earthy” (1 Cor. 15: 47). Such is our wonderful position in relation to God that we need a heavenly Priest (Heb. 7:26). If the Aaronic priesthood existed today, Sit could not help a people who are nearer to God than themselves. Purple is suggestive of His universal dominion. Not yet is this in His hands; but we shall yet behold Him honored and adored throughout God’s wide creation. Crimson speaks of both suffering and glory. He who suffered here will in God’s appointed time have glory here. Meanwhile, the harlot of Revelation 17 arrays herself with every mark of earthly splendor. The fine linen into which the colors were wrought tells of the spotlessness of Him who suffered on the tree; the cherubim assure us that it is He who will judge righteously for God, when the present period of grace has come to an end.
“Within the Holiest of all,
Cleansed by His precious blood,
Before the throne we prostrate fall,
And worship Thee, our God.”