"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." Such was the fair proportion and consistency in all the ways of Christ, as a perfect Man, walking on the earth, in whatever aspect or relationship we view Him. When acting in one character, we never find aught that is, in the very least degree, inconsistent with the divine integrity of another. He was, at all times, in all places, under all circ.u.mstances, the perfect Man.

There was nothing out of that fair and lovely proportion which belonged to Him, in all His ways. "Every one of the curtains shall have one measure."

The two sets of five curtains each may symbolize the two grand aspects of Christ's character, as acting toward G.o.d and toward man. We have the same two aspects in the law, namely, what was due to G.o.d, and what was due to man; so that as to Christ, if we look in, we find "Thy law is within My heart;" and if we look at His outward character and walk, we see those two elements adjusted with perfect accuracy, and not only adjusted, but inseparably linked together by the heavenly grace and divine energy which dwelt in His most glorious Person.

"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....

And thou shalt make fifty _taches of gold_, and couple the curtains together with the taches; and _it shall be one tabernacle_." We have here displayed to us, in the "loops of blue," and "taches of _gold_,"

that _heavenly_ grace and _divine_ energy in Christ which enabled Him to combine and perfectly adjust the claims of G.o.d and man; so that in responding to both the one and the other, He never, for a moment, marred the unity of His character. When crafty and hypocritical men tempted Him with the inquiry, "Is it lawful to give tribute to Caesar, or not?" His wise reply was, "Render to Caesar the things that are Caesar's, and to G.o.d the things that are G.o.d's."

Nor was it merely Caesar, but man in every relation that had all his claims perfectly met in Christ. As He united in His perfect Person the nature of G.o.d and man, so He met in His perfect ways the claims of G.o.d and man. Most interesting would it be to trace, through the gospel narrative, the exemplification of the principle suggested by the "loops of blue," and "taches of gold;" but I must leave my reader to pursue this study under the immediate guidance of the Holy Ghost, who delights to expatiate upon every feature and every phase of that perfect One whom it is His unvarying purpose and undivided object to exalt.

The curtains on which we have been dwelling were covered with other "curtains of goats' hair." (Ver. 7-14.) Their beauty was hidden from those without by that which bespoke roughness and severity. This latter did not meet the view of those within. To all who were privileged to enter the hallowed inclosure, nothing was visible save "the blue, the purple, the scarlet, and fine twined linen," the varied yet combined exhibition of the virtues and excellencies of that divine Tabernacle in which G.o.d dwelt within the vail--that is, of Christ, through whose flesh, the ant.i.type of all these, the beams of the divine nature shone so delicately that the sinner could behold without being overwhelmed by their dazzling brightness.

As the Lord Jesus pa.s.sed along this earth, how few really knew Him!

How few had eyes anointed with heavenly eye-salve to penetrate and appreciate the deep mystery of His character! How few saw "the blue, the purple, the scarlet, and fine twined linen"! It was only when faith brought man into His presence that He ever allowed the brightness of what He was to shine forth--ever allowed the glory to break through the cloud. To nature's eye there would seem to have been a reserve and a severity about Him which were aptly prefigured by the "covering of goats' hair." All this was the result of His profound separation and estrangement, not from sinners personally, but from the thoughts and maxims of men. He had nothing in common with man as such, nor was it within the compa.s.s of mere nature to comprehend or enjoy Him. "No man," said He, "can come to Me, except the Father which hath sent Me draw him;" and when one of those "drawn" ones confessed His name, He declared that "flesh and blood hath not revealed it unto thee, but My Father which is in heaven." (Comp. John vi. 44; Matt.

xvi. 17.) He was "a root out of a dry ground," having neither "form nor comeliness" to attract the eye or gratify the heart of man. The popular current could never flow in the direction of of One who, as He pa.s.sed rapidly across the stage of this vain world, wrapped Himself up in a "covering of goats' hair." Jesus was not popular. The mult.i.tude might follow Him for a moment, because His ministry stood connected, in their judgment, with "the loaves and fishes" which met their need; but they were just as ready to cry, "Away with Him!" as "Hosanna to the Son of David!" Oh, let Christians remember this! Let the servants of Christ remember it! Let all preachers of the gospel remember it!

Let one and all of us ever seek to bear in mind the "_covering of goats' hair_"!

But if the goats' skins expressed the severity of Christ's separation from earth, "the rams' skins _dyed red_" exhibit His intense consecration and devotedness to G.o.d, which was carried out even unto _death_. He was the only perfect Servant that ever stood in G.o.d's vineyard. He had one object, which He pursued with an undeviating course from the manger to the cross, and that was, to glorify the Father, and finish His work. "Wist ye not that I must be about My Father's business?" was the language of His youth, and the accomplishment of that "business" was the design of His life. "His meat was to do the will of Him that sent Him, and to finish His work."

"The rams' skins dyed red" formed as distinct a part of His ordinary habit as the "goats' hair." His perfect devotion to G.o.d separated Him from the habits of men.

"The badgers' skins" may exhibit to us the holy vigilance with which the Lord Jesus guarded against the approach of every thing hostile to the purpose which engrossed His whole soul. He took up His position for G.o.d, and held it with a tenacity which no influence of men or devils, earth or h.e.l.l, could overcome. The covering of badger's skins was "above" (ver. 14), teaching us that the most prominent feature in the character of "the Man Christ Jesus" was an invincible determination to stand as a witness for G.o.d on the earth. He was the true Naboth, who gave up His life rather than surrender the truth of G.o.d, or give up that for which He had taken His place in this world.

The goat, the ram, and the badger must be regarded as exhibiting certain natural features, and also as symbolizing certain moral qualities; and we must take both into account in our application of these figures to the character of Christ. The human eye could only discern the former. It could see none of the moral grace, beauty, and dignity which lay beneath the outward form of the despised and humble Jesus of Nazareth. When the treasures of heavenly wisdom flowed from His lips, the inquiry was, "Is not this the carpenter?" or, "How knoweth this Man letters, having never learned?" When He a.s.serted His eternal Sonship and G.o.dhead, the word was, "Thou art not yet fifty years old," or, "They took up stones to cast at Him." In short, the acknowledgment of the Pharisees in John ix. was true in reference to men in general.--"As for this fellow, we know not from whence He is."

It would be utterly impossible, in the compa.s.s of a volume like this, to trace the unfoldings of those precious features of Christ's character through the gospel narratives. Sufficient has been said to open up springs of spiritual thought to my reader, and to furnish some faint idea of the rich treasures which are wrapped up in the curtains and coverings of the tabernacle. Christ's hidden being, secret springs, and inherent excellencies--His outward and unattractive form--what He was in Himself, what He was G.o.dward, and what He was manward--what He was in the judgment of faith, and what in the judgment of nature--all is sweetly and impressively told out, to the circ.u.mcised ear, in the "curtains of blue, purple, scarlet, and fine twined linen," and the "coverings of skins."

"The boards for the tabernacle" were made of the same wood as was used in constructing "the ark of the covenant." Moreover, they were upheld by the sockets of silver formed out of the atonement; their hooks and chapiters being of the same. (Compare attentively chap. x.x.x. 11-16, with chap. x.x.xviii. 25-28.) The whole frame-work of the tent of the tabernacle was based on that which spoke of atonement or ransom, while the "hooks and chapiters" at the top set forth the same. The sockets were buried in the sand, and the hooks and chapiters were above. It matters not how deep you penetrate, or how high you rise, that glorious and eternal truth is emblazoned before you, "I HAVE FOUND A RANSOM." Blessed be G.o.d, "we are not redeemed with corruptible things, as silver and gold, ... but with the precious blood of Christ, as of a lamb without blemish and without spot."

The tabernacle was divided into three distinct parts, namely, "the holy of holies," "the holy place," and "the court of the tabernacle."

The entrance into each of these was of the same materials--"blue, purple, scarlet, and fine twined linen." (Compare chapter xxvi. 31, 36; xxvii. 16.) The interpretation of which is simply this: Christ forms the only doorway into the varied fields of glory which are yet to be displayed, whether on earth, in heaven, or in the heaven of heavens. "Every family, in heaven and earth," will be ranged under His headship, as all will be brought into everlasting felicity and glory on the ground of His accomplished atonement. This is plain enough, and needs no stretch of the imagination to grasp it. We know it to be true; and when we know the truth which is shadowed forth, the shadow is easily understood. If only our hearts be filled with Christ, we shall not go far astray in our interpretations of the tabernacle and its furniture. It is not a head full of learned criticism that will avail us much here, but a heart full of affection for Jesus, and a conscience at rest in the blood of His cross.

May the Spirit of G.o.d enable us to study these things with more interest and intelligence. May He "open our eyes that we may behold wondrous things out of His law."

CHAPTER XXVII.

We have now arrived at the brazen altar, which stood at the door of the tabernacle; and I would call my reader's most particular attention to the order of the Holy Ghost in this portion of our book. We have already remarked that from chapter xxv. to the nineteenth verse of chapter xxvii. forms a distinct division, in which we are furnished with a description of the ark and mercy-seat, the table and candlestick, the curtains and the vail; and, lastly, the brazen altar and the court in which that altar stood. If my reader will turn to chapter x.x.xv. 15, chapter x.x.xvii. 25, and chapter xl. 26, he will remark that the golden altar of incense is noticed, in each of the three instances, between the candlestick and the brazen altar; whereas, when Jehovah is giving directions to Moses, the brazen altar is introduced immediately after the candlestick and the curtains of the tabernacle. Now, inasmuch as there must be a divine reason for this difference, it is the privilege of every diligent and intelligent student of the Word to inquire what that reason is.

Why, then, does the Lord, when giving directions about the furniture of the "holy place," omit the altar of incense, and pa.s.s out to the brazen altar which stood at the door of the tabernacle? The reason, I believe, is simply this: He first describes the mode in which He would manifest Himself to man, and then He describes the mode of man's approach to Him. He took His seat upon the throne, as "the Lord of all the earth." The beams of His glory were hidden behind the vail--type of Christ's flesh (Heb. x. 20.); but there was the manifestation of Himself in connection with man, as in "the pure table," and by the light and power of the Holy Ghost, as in the candlestick. Then we have the manifested character of Christ as a man down here on this earth, as seen in the curtains and coverings of the tabernacle. And, finally, we have the brazen altar as the grand exhibition of the meeting-place between a holy G.o.d and a sinner. This conducts us, as it were, to the extreme point, from which we return, in company with Aaron and his sons, back to the holy place, the ordinary priestly position, where stood the golden altar of incense. Thus the order is strikingly beautiful. The golden altar is not spoken of until there is a priest to burn incense thereon, for Jehovah showed Moses the patterns of things in the heavens according to the order in which these things are to be apprehended by faith. On the other hand, when Moses gives directions to the congregation (chap. x.x.xv.), when he records the labors of "Bezaleel and Aholiab" (chap. x.x.xvii. and x.x.xviii.), and when he sets up the tabernacle (chap. xl.), he follows the simple order in which the furniture was placed.

The prayerful investigation of this interesting subject, and a comparison of the pa.s.sages above referred to, will amply repay my reader. We shall now examine the brazen altar.

This altar was the place where the sinner approached G.o.d, in the power and efficacy of the blood of atonement. It stood "at the door of the tabernacle of the tent of the congregation," and on it all the blood was shed. It was composed of "s.h.i.ttim wood and bra.s.s." The wood was the same as that of the golden altar of incense: but the metal was different, and the reason of this difference is obvious. The altar of bra.s.s was the place where sin was dealt with according to the divine judgment concerning it. The altar of gold was the place from whence the precious fragrance of Christ's acceptableness ascended to the throne of G.o.d. The "s.h.i.ttim wood," as the figure of Christ's humanity, must be the same in each case; but in the brazen altar we see Christ meeting the fire of divine justice; in the golden altar we behold Him feeding the divine affections. At the former, the fire of divine wrath was quenched; at the latter, the fire of priestly worship is kindled.

The soul delights to find Christ in both; but the altar of bra.s.s is what meets the need of a guilty conscience,--it is the very first thing for a poor, helpless, needy, convicted sinner. There cannot be settled peace, in reference to the question of sin, until the eye of faith rests on Christ as the ant.i.type of the brazen altar. I must see my sin reduced to ashes in the pan of that altar ere I can enjoy rest of conscience in the presence of G.o.d. It is when I know, by faith in the record of G.o.d, that He Himself has dealt with my sin in the Person of Christ, at the brazen altar--that He has satisfied all His own righteous claims--that He has put away my sin out of His holy presence, so that it can never come back again--it is then, but not until then, that I can enjoy divine and everlasting peace.

I would here offer a remark as to the real meaning of the "gold" and "bra.s.s" in the furniture of the tabernacle. "Gold" is the symbol of divine righteousness, or the divine nature in "the Man Christ Jesus."

"Bra.s.s" is the symbol of righteousness, demanding judgment of sin, as in the brazen altar; or the judgment of uncleanness, as in the brazen laver. This will account for the fact that _inside_ the tent of the tabernacle all was gold,--the ark, the mercy-seat, the table, the candlestick, the altar of incense. All these were the symbols of the divine nature--the inherent personal excellence of the Lord Jesus Christ. On the other hand, _outside_ the tent of the tabernacle all was bra.s.s,--the brazen altar and its vessels, the laver and its foot.

The claims of righteousness, as to sin and uncleanness, must be divinely met ere there can be any enjoyment of the precious mysteries of Christ's Person, as unfolded in the inner sanctuary of G.o.d. It is when I see all sin and all uncleanness perfectly judged and washed away that I can, as a priest, draw nigh and worship in the holy place, and enjoy the full display of all the beauty and excellency of the G.o.d-man, Christ Jesus.

The reader can, with much profit, follow out the application of this thought in detail, not merely in the study of the tabernacle and the temple, but also in various pa.s.sages of the Word; for example, in the first chapter of Revelation, Christ is seen "girt about the paps with a _golden_ girdle," and having "His feet like unto fine _bra.s.s_, as if they burned in a furnace." The "golden girdle" is the symbol of His intrinsic righteousness. The "feet like unto fine bra.s.s" express the unmitigated judgment of evil (He cannot tolerate evil, but must crush it beneath His feet).

Such is the Christ with whom we have to do. He judges sin, but He saves the sinner. Faith sees sin reduced to ashes at the brazen altar; it sees all uncleanness washed away at the brazen laver; and, finally, it enjoys Christ as He is unfolded, in the secret of the divine presence, by the light and power of the Holy Ghost. It finds Him at the golden altar, in all the value of His intercession; it feeds on Him at the pure table; it recognizes Him in the ark and mercy-seat, as the One who answers all the claims of justice, and, at the same time, meets all human need; it beholds Him in the vail, with all its mystic figures; it reads His precious name on every thing. O, for a heart to prize and praise this matchless, glorious Christ!

Nothing can be of more vital importance than a clear understanding of the doctrine of the brazen altar; that is to say, of the doctrine taught there. It is from the want of clearness as to this that so many souls go mourning all their days. They have never had a clean, thorough settlement of the whole matter of their guilt at the brazen altar; they have never really beheld, by faith, G.o.d Himself settling, on the cross, the entire question of their sins; they are seeking peace for their uneasy consciences in regeneration and its evidences,--the fruits of the Spirit, frames, feelings, experiences,--things quite right and most valuable in themselves, but they are not the ground of peace. What fills the soul with perfect peace is the knowledge of what G.o.d hath wrought at the brazen altar.

The ashes in yonder pan tell me the peace-giving story that ALL IS DONE. The believer's sins were all put away by G.o.d's own hand of redeeming love. "He hath made Christ to be sin for us, who knew no sin, that we might be made the righteousness of G.o.d in Him." (2 Cor.

v.) All sin must be judged: but the believer's sins have been already judged in the cross; hence, he is perfectly justified. To suppose that there could be any thing against the very feeblest believer, is to deny the entire work of the cross. His sins and iniquities have been _all_ put away by G.o.d Himself, and therefore they must needs be perfectly put away. They all went with the outpoured life of the Lamb of G.o.d.

Dear Christian reader, see that your heart is thoroughly established in the peace which Jesus has made "by the blood of His cross."

CHAPTERS XXVIII. & XXIX.

These chapters unfold to us the priesthood, in all its value and efficacy. They are full of deep interest. The very word "priesthood"

awakens in the heart feelings of the most profound thankfulness for the grace which has not only provided a way for us to get into the divine presence, but also the means of keeping us there, according to the character and claims of that high and holy position.

The Aaronic priesthood was G.o.d's provision for a people who were, in themselves, at a distance, and needed one to appear for them in His presence continually. We are taught in Hebrews vii. that this order of priesthood belonged to the law--that it was made "after the law of a carnal commandment"--that it "could not continue by reason of death"--that the priests belonging to it had infirmity. It could not, therefore, impart perfection, and hence we have to bless G.o.d that it was inst.i.tuted "without an oath." The oath of G.o.d could only stand connected with that which was to endure forever, even the perfect, immortal, untransferable priesthood of our great and glorious Melchisedek, who imparts both to His sacrifice and His priesthood all the value, the dignity, and the glory of His own peerless Person. The thought of having such a Sacrifice and such a Priest as He causes the bosom to heave with emotions of the liveliest grat.i.tude.

But we must proceed to the examination of the chapters which lie before us.

In chapter xxviii. we have the robes, and in chapter xxix. we have the sacrifices. The former have more especial reference to the need of the people; the latter, on the other hand, to the claims of G.o.d. The robes express the varied functions and qualities of the priestly office.

"The ephod" was the great priestly robe. It was inseparably connected with the shoulder-pieces and the breastplate, teaching us, very distinctly, that the _strength_ of the priest's shoulder, and the _affection_ of the priest's heart, were wholly devoted to the interests of those whom he represented, and on whose behalf he wore the ephod--that special priestly robe. This, which was typified in Aaron, is actualized in Christ. His omnipotent strength and infinite love are ours--ours eternally--ours unquestionably. The shoulder which sustains the universe upholds the feeblest and most obscure member of the blood-bought congregation. The heart of Jesus beats with an undying affection--with an everlasting and an all-enduring love for the most neglected member of the redeemed a.s.sembly.

The names of the twelve tribes, engraven on precious stones, were borne both on the shoulders and on the breast of the high-priest. (See verses 9-12, 15-29.) The peculiar excellence of a precious stone is seen in this, that the more intense the light which is brought to bear upon it, the more brightly it shines. Light can never make a precious stone look dim; it only increases and develops its l.u.s.tre. The twelve tribes--one as well as another, the smallest as well as the greatest--were borne continually upon the breast and shoulders of Aaron before the Lord. They were each and every one maintained in the divine presence in all that undimmed l.u.s.tre and unalterable beauty which belonged to the position in which the perfect grace of the G.o.d of Israel had set them. The people were represented before G.o.d by the high-priest. Whatever might be their infirmities, their errors, or their failures, yet their names glittered on the breastplate with unfading brilliancy. Jehovah had set them there, and who could pluck them thence? Jehovah had put them thus, and who could put them otherwise? Who could penetrate into the holy place to s.n.a.t.c.h from Aaron's breast the name of one of Israel's tribes? Who could sully the l.u.s.tre which gathered round those names, in the position which Jehovah had placed them? Not one. They lay beyond the reach of every enemy--beyond the influence of every evil.

How encouraging and consolatory it is for the tried, tempted, buffeted, and self-abased children of G.o.d to remember that G.o.d only sees them on the heart of Jesus! In His view, they ever shine in all the effulgence of Christ--they are arrayed in divine comeliness. The world cannot see them thus; but G.o.d does, and this makes all the difference. Men, in looking at the people of G.o.d, see only their blots and blemishes. They have no ability whatever to see further, and as a consequence, their judgment is always wrong--always one-sided. They cannot see the sparkling jewels, bearing the names of G.o.d's redeemed, engraven by the hand of changeless love. True it is that Christians should be most careful not to furnish the men of the world with any just occasion to speak reproachfully. They should seek, "by patient continuance in well-doing, to put to silence the ignorance of foolish men." If only they entered, by the power of the Holy Ghost, into the comeliness in which they ever shine, in G.o.d's vision, it would a.s.suredly lead to a walk of practical holiness, moral purity, and elevation before the eyes of men. The more clearly we enter, by faith, into objective truth, or what is true of us in Christ, the deeper, more experimental and practical will be the subjective work in us, and the more complete will be the exhibition of the moral effect in our life and character.

But, thank G.o.d, our judgment is not with men, but with Himself; and He graciously shows us our great High-Priest, "bearing our judgment on His heart before the Lord continually." This imparts deep and settled peace--a peace which nothing can shake. We may have to confess and mourn over our constant failures and short-comings,--the eye may, at times, be so dimmed with the tears of a genuine contrition as to be but little able to catch the l.u.s.tre of the precious stones on which our names are engraven, yet there they are all the while. G.o.d sees them, and that is enough. He is glorified by their brightness--a brightness not of our attaining, but of His imparting. We had naught save darkness, dullness, and deformity. He has imparted brightness, l.u.s.tre, and beauty. To Him be all the praise throughout the everlasting ages!

"The girdle" is the well-known symbol of service; and Christ is the perfect Servant--the Servant of the divine counsels and affections, and of the deep and manifold need of His people. With an earnest spirit of devotedness, which nothing could damp, He girded Himself for His work; and when faith sees the Son of G.o.d thus girded, it judges, a.s.suredly, that no occasion can be too great for Him. We find, from the type before us, that all the virtues, the dignities, and the glories of Christ, in His divine and human nature, enter fully into His servant-character.--"The curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen." (Verse 8.) The faith of this must meet every necessity of the soul, and satisfy the most ardent longings of the heart. We not only see Christ as the slain Victim at the brazen altar, but also as the girded High-Priest over the house of G.o.d. Well, therefore, may the inspired apostle say, "_Let us draw near_,"--"_Let us hold fast_,"--"_Let us consider one another_." (Heb. x. 19-24.)

"And thou shalt put in the breastplate of judgment the Urim and the Thummim ["lights and perfections"]; and they shall be upon Aaron's heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually." We learn, from various pa.s.sages of the Word, that the "Urim" stood connected with the communication of the mind of G.o.d in reference to the various questions which arose in the details of Israel's history. Thus, for example, in the appointment of Joshua, we read, "And he shall stand before Eleazar the priest, who shall ask counsel for him, _after the judgment of Urim before the Lord_."

(Numb. xxvii. 21.) "And of Levi he said, 'Let thy Thummim and thy Urim [thy perfections and thy lights] be with thy holy one.... They shall teach Jacob thy judgments, and Israel thy law.'" (Deut. x.x.xiii. 8-10.) "And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, _nor by Urim_, nor by prophets." (1 Sam. xxviii.

6.) "And Tirshatha said unto them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim."

(Ezra ii. 63.) Thus we learn that the high-priest not only bore the judgment of the congregation before the Lord, but also communicated the judgment of the Lord to the congregation. Solemn, weighty, and most precious functions! All this we have, in divine perfectness, in our "great High-Priest, who has pa.s.sed into the heavens." He bears the judgment of His people on His heart continually; and He, by the Holy Ghost, communicates to us the counsel of G.o.d, in reference to the most minute circ.u.mstances of our daily course. We do not want dreams or visions; if only we walk in the Spirit, we shall enjoy all the certainty which the perfect "Urim," on the breast of our High-Priest, can afford.

"And thou shalt make the robe of the ephod all of blue.... And beneath, upon the hem of it, thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.

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." (Ver. 31-35.) The blue robe of the ephod is expressive of the entirely heavenly character of our High-Priest.

He is gone into heaven,--He is beyond the range of mortal vision; but, by the power of the Holy Ghost, there is divine testimony to the truth of His being alive, in the presence of G.o.d; and not only testimony, but fruit likewise. "A golden bell and a pomegranate, a golden bell and a pomegranate,"--such is the beauteous order. True testimony to the great truth that Jesus ever liveth to make intercession for us will be inseparably connected with fruitfulness in His service. O, for a deeper understanding of these precious and holy mysteries![13]

[13] It is needless to remark that there is divine appropriateness, as well as significancy, in all the figures presented to us in the Word.

Thus, the "pomegranate," when opened, is found to consist of a number of seeds, contained in a _red_ fluid. Surely this has a voice. Let spirituality, not imagination, judge.