We now understand how much was gained when G.o.d said "There will I meet thee, and I will commune with thee from above the mercy-seat" (ver. 22).

It was an a.s.surance, not only of the love which desires obedience, but of the mercy which pa.s.ses over failure.[39]

Thus far, there has been symbolised the mind of G.o.d, His righteousness and His grace.

The next articles have to do with man, his homage to G.o.d and his witness for Him.

There is first the table of the shewbread (vers. 2330), overlaid with pure gold, surrounded, like the ark, with "a crown" or moulding of gold, for ornament and the greater security of the loaves, and strengthened by a border of pure gold carried around the base, which was also ornamented with a crown, or moulding. Close to this border were rings for staves, like those by which the ark was borne. The table was furnished with dishes upon which, every Sabbath day, new shewbread might be conveyed into the tabernacle, and the old might be removed for the priests to eat. There were spoons also, by which to place frankincense upon each pile of bread; and "flagons and bowls to pour out withal." What was thus to be poured we do not read, but there is no doubt that it was wine, second only to bread as a requisite of Jewish life, and forming, like the frankincense, a link between this weekly presentation and the meal-offerings. But all these were subordinate to the twelve loaves, one for each tribe, which were laid in two piles upon the table. It is clear that their presentation was the essence of the rite, and not their consumption by the priests, which was possibly little more than a safeguard against irreverent treatment. For the word shewbread is literally bread of the face or presence, which word is used of the presence of G.o.d, in the famous prayer "If Thy presence go not with me, carry us not up hence" (x.x.xiii. 15). And of whom, other than G.o.d, can it here be reasonably understood? Now Jacob, long before, had vowed "Of all that Thou givest me, I will surely give the tenth to Thee" (Gen.

xxviii. 22). And it was an edifying ordinance that a regular offering should be made to G.o.d of the staple necessaries of existence, as a confession that all came from Him, and an appeal, clearly expressed by covering it with frankincense, which typified prayer (Lev. xxiv. 7) that He would continue to supply their need.

Nor is it overstrained to add, that when this bread was given to their priestly representatives to eat, with all reverence and in a holy place, G.o.d responded, and gave back to His people that which represented the necessary maintenance of the tribes. Thus it was, "on the behalf of the children of Israel, an everlasting covenant" (Lev. xxiv. 8).

The form has perished. But as long as we confess in the Lord's Prayer that the wealthiest does not possess one day's bread ungiven-as long, also, as Christian families connect every meal with a due acknowledgment of dependence and of grat.i.tude-so long will the Church of Christ continue to make the same confession and appeal which were offered in the shewbread upon the table.

The next article of furniture was the golden candlestick (vers. 3140).

And this presents the curious phenomenon that it is extremely clear in its typical import, and in its material outline; but the details of the description are most obscure, and impossible to be gathered from the Authorised Version. Strictly speaking, it was not a lamp, but only a gorgeous lamp-stand, with one perpendicular shaft, and six branches, three springing, one above another, from each side of the shaft, and all curving up to the same height. Upon these were laid the seven lamps, which were altogether separate in their construction (ver. 37). It was of pure gold, the base and the main shaft being of one piece of beaten metal. Each of the six branches was ornamented with three cups, made like almond blossoms; above these a "knop," variously compared by Jewish writers to an apple and a pomegranate, and still higher, a flower or bud. It is believed that there was a fruit and flower above each of the cups, making nine ornaments on each branch. The "candlestick" in ver. 34 can only mean the central shaft, and upon this there were "four cups with their knops and flowers" instead of three. With the lamp were tongs, and snuff-dishes in which to remove the charred wick from the temple.

As we are told that when the Lord called the child Samuel, "the lamp of G.o.d was not yet gone out" (1 Sam. iii. 3), it follows that the lights were kept burning only during the night.

We have now to ascertain the spiritual meaning of this stately symbol.

There are two other pa.s.sages in Scripture which take up the figure and carry it forward. In Zechariah (iv. 212) we are taught that the separation of the lamps is a mere incident; they are to be conceived of as organically one, and moreover as fed by secret ducts with oil from no limited supply, but from living olive trees, vital, rooted in the system of the universe. Whatever obscurity may veil those "two sons of oil"

(and this is not the place to discuss the subject), we are distinctly told that the main lesson is that of l.u.s.tre derived from supernatural, invisible sources. Zerubbabel is confronted by a great mountain of hindrance, but it shall become a plain before him, because the lesson of the vision of the candlestick is this-"Not by might, nor by power, but by My Spirit, saith the Lord." A lamp gives light not because the gold shines, but because the oil burns; and yet the oil is the one thing which the eye sees not. And so the Church is a witness for her Lord, a light shining in a dark place, not because of its learning or culture, its n.o.ble ritual, its stately buildings or its ample revenues. All these things her children, having the power, ought to dedicate. The ancient symbol put art and preciousness in an honourable place, worthily upholding the lamp itself; and in the New Testament the seven lamps of the Apocalypse were still of gold. But the true function of a lamp is to be luminous, and for this the Church depends wholly upon its supply of grace from G.o.d the Holy Ghost. It is "not by might, nor by power, but by My Spirit, saith the Lord."

Again, in the Revelation, we find the New Testament Churches described as lamps, among which their Lord habitually walks. And no sooner have the seven churches on earth been warned and cheered, than we are shown before the throne of G.o.d seven torches (burning by their own incandescence-_vide_ Trench, _N. T. Synonyms_, p. 162), which are the seven spirits of G.o.d, answering to His seven light-bearers upon the earth (Rev. iv. 5).

Lastly, the perfect and mystic number, seven, declares that the light of the Church, shining in a dark place, ought to be full and clear, no imperfect presentation of the truth: "they shall light the lamps, to give light over against it."

Because this lamp shines with the light of the Church, exhibiting the graces of her Lord, therefore a special command is addressed to the people, besides the call for contributions to the work in general, that they shall bring pure olive oil, not obtained by heat and pressure, but simply beaten, and therefore of the best quality, to feed its flame.

It is to burn, as the Church ought to shine in all darkness of the conscience or the heart of man, from evening to morning for ever. And the care of the ministers of G.o.d is to be the continual tending of this blessed and sacred flame.

_THE PATTERN IN THE MOUNT._

xxv. 9, 40.

Twice over (vers. 9, 40, and cf. xxvi. 30, xxvii. 8, etc.) Moses was reminded to be careful to make all things after the pattern shown him in the mount. And these words have sometimes been so strained as to convey the meaning that there really exists in heaven a tabernacle and its furniture, the grand original from which the Mosaic copy was derived.

That is plainly not what the Epistle to the Hebrews understands (Heb.

viii. 5). For it urges this admonition as a proof that the old dispensation was a shadow of ours, in which Christ enters into heaven itself, and our consciences are cleansed from dead works to serve the living G.o.d. The citation is bound indissolubly with all the demonstration which follows it.

We are not, then, to think of a heavenly tabernacle, exhibited to the material senses of Moses, with which all the details of his own work must be identical.

Rather we are to conceive of an inspiration, an ideal, a vision of spiritual truths, to which all this work in gold and acacia-wood should correspond. It was thus that Socrates told Glaucon, incredulous of his republic, that in heaven there is laid up a pattern, for him that wishes to behold it. Nothing short of this would satisfy the inspired application of the words in the Epistle to the Hebrews, where the readers, who were Jewish converts, are asked to recognise in this verse evidence that the light of the new dispensation illuminated the inst.i.tutions of the old.

Without this pervading sentiment, the most elaborate specifications of weight and measurement, of cup and pomegranate and flower, could never have produced the required effect. An ideal there was, a divinely designed suggestiveness, which must be always present to his superintending vigilance, as once it shone upon his soul in sacred vision or trance; a suggestiveness which might possibly be lost amid correct elaborations, like the soul of a poem or a song, evaporating through a rendering which is correct enough, yet in which the spirit, even if that alone, has been forgotten.

It is surely a striking thing to find this need of a pervading sentiment impressed upon the author of the first piece of religious art that ever was recognised by heaven.

For it is the mysterious all-pervading charm of such a dominant sentiment which marks the impa.s.sable difference between the lowliest work of art, and the highest piece of art-manufacture which is only a manufactured article.

And a.s.suredly the recognition of this principle among a people whose ancient history shows but little interest in art, calls for some attention from those who regard the tabernacle itself as a fiction, and its details as elaborated in Babylonia, in the priestly interest.

(Kuenen, _Relig. of Israel_, ii. 148).

The problem of problems for all who deny the divinity of the Old Testament is to explain the curious position which its inst.i.tutions are consistent in accepting. They rest on the authority of heaven, and yet they are not definitive, but provisional. They are always looking forward to another prophet like their founder, a new covenant better than the present one, a high priest after the order of a Canaanite enthroned at the right hand of Jehovah, a consecration for every pot in the city like that of the vessels in the temple (Deut. xviii. 15; Jer.

x.x.xi. 31; Ps. cx. 1, 4; Zech. xiv. 20). And here, "in the priestly interest," is an avowal that the Divine habitation which they boast of is but the likeness and shadow of some Divine reality concealed. And these strange expectations have proved to be the most fruitful and energetic principles in their religion.

This very presence of the ideal is what will for ever make the highest natures quite certain that the visible universe is no mere resultant of clashing forces without a soul, but the genuine work of a Creator. The universe is charged throughout with the most powerful appeals to all that is artistic and vital within us; so that a cataract is more than water falling noisily, and the silence of midnight more than the absence of disturbance, and a snow mountain more than a storehouse to feed the torrents in summer, being also poems, appeals, revelations, whispers from a spirit, heard in the depth of ours.

Does any one, listening to Beethoven's funeral march, doubt the utterance of a soul, as distinct from clanging metal and vibrating chords? And the world has in it this mysterious witness to something more than heat and cold, moisture and drought: something which makes the difference between a well-filled granary and a field of grain rippling golden in the breeze. This is not a coercive argument for the hostile logic-monger: it is an appeal for the open heart. "He that hath ears to hear, let him hear."

To fill the tabernacle of Moses with spiritual meaning, the ideal tabernacle was revealed to him in the Mount of G.o.d.

Let us apply the same principle to human life. There also harmony and unity, a pervading sense of beauty and of soul, are not to be won by mere obedience to a mandate here and a prohibition there. Like Moses, it is not by labour according to specification that we may erect a shrine for deity. Those parables which tell of obedient toil would be sadly defective, therefore, without those which speak of love and joy, a supper, a Shepherd bearing home His sheep, a prodigal whose dull expectation of hired service is changed for invest.i.ture with the best robe and the gold ring, and welcome of dance and music.

How shall our lives be made thus harmonious, a spiritual poem and not a task, a chord vibrating under the musician's hand? How shall thought and word, desire and deed, become like the blended voices of river and wind and wood, a witness for the divine? Not by mere elaboration of detail (though correctness is a condition of all true art), but by a vision before us of the divine life, the Ideal, the pattern shown to all, and equally to be imitated (strange though it may seem) by peasant and prince, by woman and sage and child.

FOOTNOTES:

[39] This investigation offers a fine example of the folly of that kind of interpretation which looks about for some sort of external and arbitrary resemblance, and fastens upon that as the true meaning.

Nothing is more common among these expounders than to declare that the wood and gold of the ark are types of the human and Divine natures of our Lord. If either ark or mercy-seat should be compared to Him, it is obviously the latter, which speaks of mercy. But this was of pure gold.

CHAPTER XXVI.

_THE TABERNACLE._

xxvi.

We now come to examine the structure of the tabernacle for which the most essential furniture has been prepared.

Some confusion of thought exists, even among educated laymen, with regard to the arrangements of the temple; and this has led to similar confusion (to a less extent) concerning the corresponding parts of the tabernacle. "The temple" in which the Child Jesus was found, and into which Peter and John went up to pray, ought not to be confounded with that inner shrine, "the temple," in which it was the lot of the priest Zacharias to burn incense, and into which Judas, forgetful of all its sacredness in his anguish, hurled his money to the priests (Luke ii. 46; Acts iii. 3; Luke i. 9; Matt. xxvii. 5). Now, the former of these corresponded to "the court of the tabernacle," an enclosure open to the skies, and containing two important articles, the altar of burnt sacrifices and the laver. This was accessible to the nation, so that the sinner could lay his hand upon the head of his offering, and the priests could purify themselves before entering their own sacred place, the tabernacle proper, the shrine. But when we come to the structure itself, some attention is still necessary, in order to derive any clear notion from the description; nor can this easily be done by an English reader without subst.i.tuting the Revised Version for the Authorised. He will then discover that we have a description, first of the "curtains of the tabernacle" (vers. 16), and then of other curtains which are not considered to belong to the tabernacle proper, but to "the tent over the tabernacle" (713), being no part of the rich ornamental interior, but only a protection spread above it; and over this again were two further screens from the weather (14), and finally, inside all, are "the boards of the tabernacle"-of which boards the two actual apartments were constructed (1530)-and the veil which divided the Holy from the Most Holy Place (313).

"The curtains of the tabernacle" were ten, made of linen, of which every thread consisted of fine strands twisted together, "and blue and purple and scarlet," with cherubim not embroidered but woven into the fabric (1).

These curtains were sewn together, five and five, so as to make two great curtains, each slightly larger than forty-two feet by thirty, being twenty-eight cubits long by five times four cubits broad (2, 3).

Finally these two were linked together, each having fifty loops for that purpose at corresponding places at the edge, which loops were bound together by fifty golden clasps (46). Thus, when the nation was about to march, they could easily be divided in the middle and then folded in the seams.

This costly fabric was regarded as part of the true tabernacle: why, then, do we find the outer curtains mentioned before the rest of the tabernacle proper is described?

Certainly because these rich curtains lie immediately underneath the coa.r.s.er ones, and are to be considered along with "the tent" which covered all (7). This consisted of curtains of goats' hair, of the same size, and arranged in all respects like the others, except that their clasps were only bronze, and that the curtains were eleven in number, instead of ten, so that half a curtain was available to hang down over the back, and half was to be doubled back upon itself at the front of "the tabernacle," that is to say, the richer curtains underneath. The object of this is obvious: it was to bring the centre of the goatskin curtains over the edge of the linen ones, as tiles overlap each other, to shut out the rain at the joints. But this implies, what has been said already, that the curtains of the tabernacle should lie close to the curtains of the tent.

Over these again was an outer covering of rams' skins dyed red, and a covering of sealskins above all (14). This last, it is generally agreed, ran only along the top, like a ridge tile, to protect the vulnerable part of the roof. And now it has to be remembered that we are speaking of a real tent with sloping sides, not a flat cover laid upon the flat inner structure of boards, and certain to admit the rain. By calling attention to this fact, Mr. Fergusson succeeded in solving all the problems connected with the measurements of the tabernacle, and bringing order into what was little more than chaos before (_Smith's Bible Dict._, "Temple").

The inner tabernacle was of acacia wood, which was the only timber of the sanctuary. Each board stood ten cubits high, and was fitted by tenons into two silver sockets, which probably formed a continuous base.