The Sanctuary Study

[OntheDL]

The Oil Represents the Spirit
Each branch upheld a golden dish, shaped like an almond (Ex 25:33). These were to contain oil into which wicks were placed. While these lamps are often mentioned separately from the candlestick itself (Ex 25:37; 37:23; Num 4:9; 2 Chron 4:20. Each almond-shaped bowl was fitted with a short golden stem. When this was put into a hole at the top of the branch, the golden dish could be rotated or easily removed for cleaning and trimming.
These "anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding His throne, the Lord keeps up a constant communication with the inhabitants of the earth" (RH 20 July 1897). These beings now include the angel Gabriel (4BC 1173; 3T 80) who often brought the light of revelation to Daniel, John, Joseph and many others. This heavenly Oil is the only fuel God requires for the lamps.
When tending the Menorah the priest poured olive oil into these seven containers from supplies kept in the golden "bowl of the Sanctuary. From this the lamps of the Sanctuary are fed, that they may give continuous bright and shining light" (6T 11, 12). This reservoir was replenished by "the two olive trees" (Rev 11:3-7; Zech 4:3). From these twin witnesses to truth, symbolizing the Old and New Testaments, the oil of the Spirit still flows to help regenerate souls to shine. From them "the fullness of divine light and love and power is imparted to His people, that they may impart to others light and joy and refreshing" (6T 12; cf. PK 594).
The Oil was Born in Pain
Olive oil was the only fuel used for the lamps (Ex 27: 20, 21; Lev 24:2, 3). This was obtained from olives growing on the topmost branches of the trees from which the finest oil was obtained. Gethsemane means "oil press." Did the Holy Spirit suffer with Jesus? After His agony in the Garden, the Saviour was twice scourged. These "beatings" played their terrible part in the development of the Light of the world, "Who, through the Spirit offered Himself to God" (Heb 9:14) to shine in the darkness of earth's night by His life and death. The sufferings of Jesus were the basis of His gift of the Spirit.
This fuel oil is a "symbol of the Holy Spirit" (COL407), and "represents the grace with which God keeps the lamps of believers supplied" (4BC 1179). These lamps must be supplied with fresh oil every morning and evening. This is Christ's ministry. "He is the Light of the world, and the one who works successfully for the Master must kindle his taper from that divine life" (MLT 166).
Wicks of Righteousness
The wick in each of the seven lamps must be saturated with oil in order to produce light.
"the holy oil [must be] emptied from the two olive branches into the heart. This will flow forth in words that will reform, but not exasperate. The truth is to be spoken in love. Then the Lord Jesus by His Spirit will supply the force and the power. That is His work" (6T 123). And for us His assurance is: "Not by might, nor by power, but by My Spirit" (Zech 4:6). "The mission of the two anointed ones is to communicate light and power to God's people. It is to receive blessing for us that they stand in God's presence. As the olive trees empty themselves into the golden pipes, so the heavenly messengers seek to communicate all that they receive from God. The whole heavenly treasure awaits our demand and reception; and as we receive the blessing, we in turn are to impart it. Thus it is that the holy lamps are fed, and the church becomes a light-bearer to the world" (TM 510).
The priest personally tended the lamps each day at dawn, and then again at dusk (Ex 27:20, 21; 30:7, 8; Lev 24:2-4; Num 8:2, 3; 2 Chron 13:11), to illustrate that Jesus our heavenly Priest "Himself supplies the oil to these burning lamps. He it is that kindles the flame" (6BC 1118).
The Heavenly Fire
No common fire might ever be used to ignite the wicks (Ex 30:7-9).
David understood the truth here revealed: "For Thou wilt light my candle" (Ps 18:28.
"Every one who kindles his taper from the divine altar holds his lamp firmly. He does not use common fire upon his censer, but the holy fire, kept burning by the power of God day and night. Those who walk in the footsteps of Jesus, who will surrender their lives to His guidance and to His service, have the golden oil in their vessels with their lamps. They will never be placed in a position for which God has not made provision. The lamp of life is always trimmed by the very hand that lit it" (MLT 217).
Each day at dawn, and then again at eventide, the family priest should relight the lamps in his home with a spark from Calvary's luminous Light. The Lord would have us sense the link between Golgotha and Christian witnessing.
The Wicks Ended their Ministry as Ashes
To spread their light the wicks must burn to ash. By their shining they are consumed, their purpose fulfilled in sacrifice. By this act they first sing of the martyrdom of Jesus, and then proclaim the sacrifice which His disciples must also make. "All who are doers of the Word of God will be blessed abundantly. Whatever crosses they must lift, whatever losses they must sustain, whatever persecution they may suffer, even if it be to the loss of their temporal life, they are amply recompensed; for they secure that life which lasts through the eternal ages. They walk under the direction of the Father of lights with Whom there is no variableness, neither shadow of turning. They shall see His face, and His name shall be in their foreheads" (Letter 48, 1897, Manuscript Release #300).
The priest must constantly tend the lamps. His oversight ensured an unbroken supply of oil and wicks. "No man can by his own effort make himself a light-bearer for God. It was the golden oil . . . that produced a continuous, bright and shining light. It is the love of God continually transferred to man that enables him to impart light. Into the hearts of all who are united to God by faith the golden oil of love flows freely, to shine out again in good works, in real, heartfelt service to God" (COL 418-419).
If the candlesticks were left to mere human care, the flickering flame would languish and die; but He is the true Watchman in the Lord's house, the true Warden of the temple courts. His continued care and sustaining grace are the source of life and light" (AA 586; this statement identifies the candlestick of "the temple courts," or the seven-branched candlestick, with the "seven golden candlesticks" of Rev 1-3).
The Candlestick cannot Shine
Although a precious, lovely thing, the lampstand could not shine. Its only function was to hold aloft the light bearers. This is the story of Christ's church (Matt 5:15). Jesus gives His robe of character to make the reborn heart of His disciple into His wick. And then He generously adds the oil of grace to make "the spirit of man" into "the candle of the Lord" (Prov 20:27). "The Man" here intended is first Christ, and then, by extension, His disciples. "Christ is the light that sinneth in darkness, and His followers are also to be the light of the world. They are to kindle their tapers at the divine altar. The character that is sanctified through the truth adds the perfect polish" (YI Jan 3, l895).
This "spirit" of the disciple is the sum of his attitudes and feelings shown in his responses to the stimuli of life, both good and bad. To reflect "the spirit" of his Elder Brother during each dark struggle, the believer must call for the Holy Oil. Only then will the true Light shine from the wick of Christ's righteousness with which He clothes him. "The word is the preacher's light, and as the golden oil flows from the heavenly olive tree into the bowl, it makes the lamp of life flash with a clearness and power that all will discern" (TM 340, 338).
The lampstand shed its radiance "before the Lord continually" (Lev 24:4). The Christian must manifest the loveliness of our Saviour's character day by day to direct attention to God alone. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt 5:16).
Putting the Light Out
If left untended the seven lamps will be removed (2BC 1032). Christ warned of four ways by which light may be doused.
A "bushel basket" may overwhelm the flame (Matt 5:14-16). This signified a farmer's measure of material success. "Satan makes every effort to lead people away from God; and he is successful in his purpose when the religious life is drowned in business cares, when he can so absorb their minds in business that they will not take time to read their Bibles, to pray in secret, and to keep the offering of praise and thanksgiving burning on the altar of sacrifice morning and evening" (5T 426). "Some church members who have loved and feared God in the past are allowing their business to be all-absorbing, and are hiding their light under a bushel. They have forgotten to serve God and are making their business the grave of their religion" (6T 196). The Saviour illustrated this truth by His parable of the rich fool (Luke 12:16-21).
A "bed" might cover up the light (Mark 4:21). This symbol's tongue cries out of laziness (Prov 26:14; 6:10, 24-33) or lust (Gen 49:4; Ezek 23:17; Rev 2:22), certain means for putting out the heavenly flame. While men sleep the enemy sows evil seeds (Matt 13:25). Was Adam taking a nap when Eve was tempted and fell? The disciples slept and were overcome (Matt 26:40-45). "Watch, brethren, the first dimming of your light, the first neglect of prayer, the first symptom of spiritual slumber" (4T 124).
"It is not the ignorant and uncultured merely that need to be guarded; he [Satan] will prepare his temptations for those in the highest position, in the most holy office; if he can lead them to pollute their souls, he can through them destroy many. And he employs the same agents now as he employed three thousands year ago. By worldly friendships, by the charms of beauty, by pleasure-seeking, mirth, feasting, or the wine-cup, he tempts to the violation of the seventh commandment" (PP 457, 458).
A "vessel" might smother the light (Luke 8:16). This is a token for the "extras" of life which cost so much toil ("goods," Matt 12:29; "tackling," Acts 27:19). While in themselves proper in the right place when used with discipline, they quench the light if gathered in excess.
"A secret place" might well conceal the light (vault, Luke 11:33). A cowardly heart shut up testimony to the Messiah in the dark heart of Peter (John 18:15-27). Fear locked the apostles' tongues in a hidden room so that none in Jerusalem heard the story of a risen Saviour (John 20:19). "Cursed is he who puts an idol in a secret place" (Deut 27:15). The shame of ridicule spilled curses from the mouth of one who hours before had promised to confess till death. Any secret idol will surely extinguish the light. Our prayer should be: "Cleanse Thou me from secret faults" (Ps 19:12).

 

[OntheDL]

To summerize the Menorah...

The menorah represented the last step of 5 steps of Grace. As we recalled the number 5 represents grace. The solid golden candlestick is what a professed believer of Christ must become at the end of his/her christian walk.

Having been justified by the blood of Christ at the Altar of Burnt offerings through repentance and surrender, having been baptised and born-again at the laver, having been feasting on the Word of God at the Table of Shewbred, having been in never-ceasing communication with the Lord by prayer that is uplifted at the Altar of Incense, a character transformation has taken place:

The believer began with perishable humanity covered with copper at the copper altar (wood over laid with copper), had his nature transformed to gold-like polished brass at the laver, having by faith entered into the Holy Place, his human nature became enclosed in gold: having the appearance of holiness but still with the frail human nature. Lastly, the transformation is completed: the believer finally became that solid gold.

"And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness."

"I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see."

Jesus said I am the light. Before His ascension, He said to His disciples: "you are the light of the world". It is when the believers are transformed in the fullness of Christ's character, they become the light of the world, reflecting Christ's image

While lighting the world of darkness, they are still constantly dependent upon the replenishing of the holy spirit (the oil).

The Candlestick represents His church. The Menorah branches are full of triads of ornaments: bud, almond blossom, almond fruit. This symbolizes that the full life cycle has been completed. The christian walk is ended, accomplished its purpose: fruit is produced. Now the believer is ready to stand before the presence of God to face judgment with confidence: ready to be glorified!

The hebrew word for almond is shaqad. Shaqad also means 'to hasten' (see Jer 1:11,12, Shaqad OT:8245,8246). The Menorah, the solid gold almond tree sings an important gospel tune: when the church produce fruit by reproducing fully christ's character, it hastens Jesus return.

"Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of the Saviour shall be perfectly reproduced in His people, then He will come to claim His own. It is the privilege of every Christian, not only to look for, but to hasten, the coming of our Lord. Were all who profess His name bearing fruit to His glory, how quickly the whole world would be sown with the seed of the gospel! Quickly the last great harvest would be ripened, and Christ would come." Maranatha chapter104 {Mar 112.5}

This, in my opinion is the begining of the proof of validity of our irrefutable doctrine on sanctuary. A complete picture of the gospel illustrated by the earthly tabernacle, the second book of God, existed long before the bible was fully written, seen by the eyes of the Hebrews, understood by the perspective minds through the types and shadows of the true and living reality.

 

[OntheDL]

09 HIGH PRIEST GARMENTS​

All My Righteousness Is Christ's
​

"Everything worn by the high priest was to be whole and without blemish. The pattern of the priestly robes was made known to Moses in the mount. Every article the high priest was to wear, and the way it should be made, were specified. These garments were consecrated to a most solemn purpose. By them was represented the character of the great Antitype, Jesus Christ. They covered the priest with glory and beauty, and made the dignity of his office to appear. When clothed with them, the priest presented himself as a representative of Israel, showing by his garments the glory that Israel should reveal to the world as the chosen people of God. Nothing but perfection, in dress and attitude, in spirit and word, would be acceptable to God. He is holy; and His glory and perfection must be represented in the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit; but no rent must be made in the priestly robes," Ellen White observed, and continued:
"The high priest who dared to appear in holy office, and engage in the service of the Sanctuary, with a rent robe, was looked upon as having severed himself from God. By rending his garment, he cut himself off from being a representative character. He was no longer accepted by God as the officiating high priest" (YI June 7, 1900; cf. Lev 10:6).
Materials
linen/cotton, gold, silver, precious stones and wool.
Linen (LXX lina), probably Egyptian cotton was garnered from the fields of earth. The process of "cruel" acts of turning cotton into linen are an allegory of the circumstances which beat upon the earthly life of the Man Christ Jesus and helped to shape His character. Throughout His life He learned obedience by the things which He suffered (Heb 5:7-9).
The darkness of unseen mines yielded the gold and precious stones which the craftsmen used. Fire raged and melted the smashed and crushed ore, and hammers banged the metal into form. This fine gold represented "faith and love" which grow in pain. At the same time the lapidary cut and disciplined the multicolored rocks, and ground and polished them by holding them hard against the moving stone and spinning wheel. Only in these ways did they become bright flowers of petrified light. These precious stones portray Christ's "good works" (PK 410).
The selfless lamb provided the wool, and the rainbow dyes, extracted from slaughtered animals, added color to the distaff and the loom. And from these substances of the earth two kinds of material were woven. From these the Master designed garments for the priests and the high priest, and then the Spirit inspired artisans to tailor them to suggest meaning to the musing heart.
Symbols of Character
"Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence" (GW 173). Christ's perfection and loveliness of character were pictured by these robes. His righteousness in particular was represented by the white linen.
Four garments of fine linen were first provided. These were designed to cover the nakedness of Aaron and his sons. All were tailor-made for them without any cost.
Breeches, or shorts, confined about the waist with a cord, and extending down to the knees (Ex 28:42, 43; 39:28; Lev 6:10; 16:4; Ezek 44:18), clothed their "loins" and reached "even to the thighs." This Biblical term "loins" symbolically describes man's "creative" functions, on the analogy of his secret powers of "procreation" (cf. Acts 2:30; 1 Pet 1:13; Eph 6:14; cf. Heb 7:5, 9, 10; Ezek 1:26, 27). These were to be kept enveloped by purity, symbolized here by the white linen shorts.
Righteousness Springs from the Heart
"All true obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses. The will, refined and sanctified, will find its highest delight in doing His service. When we know God as it is our privilege to know Him, our life will be a life of continued obedience. Through an appreciation of the character of Christ, through communion with God, sin will become hateful to us" (DA 668).
An enveloping white linen "tunic with long skirts and sleeves" was his principal garment. "Woven in one piece" (PP 350), it was placed over the priest's shoulders, and probably extended down to his feet (Ex 39:27). The Septuagint suggests that it had tassels, and Josephus (Antiquities III:7:2) indicates that it was close fitting. Robes of this kind were evidently worn by men (Gen 37:3) as well as women (2 Sam 13:18).
The Girdle
This white robe was "confined about the waist by a white linen girdle embroidered in blue, purple, and red" (PP 350; Ex 28:39; 39:29). These colors call attention to the three veils, and remind the student of other qualities of Christ's human nature (Heb 10:20). Josephus remembered that this belt was four fingers wide and went around the body twice. It was tied in front, and the ends hung down to the feet. When the priest was officiating at the altar he flung the ends over his left shoulder to give him freedom of movement (Antiquities I:3:8).
Throughout the Scriptures "girding" suggests readiness to serve at all times (Luke 17:8; Acts 12:8; Eph 6:14; 2 Sam 22:40; 1 Kings 18:46; 2 Kings 4:29). It was predicted that "righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins" (Isa 11:5), and these requirements He certainly fulfilled. When John saw the ascended Jesus in vision ministering as a priest in the midst of the seven golden candlesticks, He was arrayed in this long, white robe, and girded with the girdle in which were threads of gold (Rev 1:13), reminiscent of His faith and love. He is displayed as duty-bound to serve in righteousness.
Christ's word to His royal priests is this: "Let your loins be girded about and your lights burning and ye yourselves like unto men that wait for their Lord" (Luke 12:35). When the loins of our minds (1 Pet 1:13) are disciplined by study "the Scriptures [will] prove a girdle and a stay" (PK 428).
Finally a white cap or "bonnet," which resembled the shape of a blossom (migba'ah), was worn by the ordinary priest (found only in Ex 28:40; 29:9; 39:28; Lev 8:13, RSV "caps"). Did this shape and color suggest the bloom of spring and the development of a living character on the part of the wearer,--the exact opposite of a fading flower (1 Pet 1:24; James 1:10; Ps 103:15; Isa 40:6-8)? The mind must be encased in righteousness.
Priestly Robes Represent Christ's Character
"It behoved Him to be made like unto His brethren" (Heb 2:17), so that His brethren and sisters might become partakers of His divine nature (2 Pet 1:4). "Let Thy priests be clothed with righteousness" (Ps 132:9), "I will also clothe her priests with salvation" (Ps 132:16). "for He hath made Him to be sin [offering] for us; Who knew no sin; that we might be made the righteousness of God in Him" (2 Cor 5:21; COL 311; MH 506).
These Four White Garments Symbolize Character
These four garments formed the basic livery of all the priests, and their snowy color portrayed how their characters should appear as representatives of Christ (cf. Rev 19:8). They are described as white and shining because they reflected this purity of disposition (cf. Rev 15:6).
They testified that before the ministrants could outwardly "do" any service for God, they must "be" inwardly pure and holy in nature through the imputed and imparted character of Jesus. Only after they had been "clothed with the garments of praise and thanksgiving,--the robe of Christ's righteousness" (MH 506), were they able to represent their heavenly Priest. This inner quality always, and at all times is the prerequisite for acceptable outer activity. This is the message these four linen robes constantly proclaim.
The Five Added Pieces of the High Priest's Regalia
After Moses had dressed Aaron and his sons in the four white robes of the ordinary priest, he added four multicolored "golden garments" to complete Aaron's uniform as the high priest. They were so called because they were embellished with threads of gold (Lev 8:7-9; Ex 28:1-38, 42, 43; 29:4-9; 39:1-31). In needs to be stressed that this uniform of service must be worn over the four white robes. To these four golden garments were added a turban and a golden crown inscribed "Holiness to the Lord" to distinguish him as "the ruler of his people" (Acts 23:5). These five additional items typified his unique high priestly functions, and were intended to display the "glory and beauty" of his office and character. They also indicated that the high priest combined within himself the functions of the ordinary priest in addition to his unique duties. This symbolic representation pointed forward to Christ who is both the Priest and the High Priest of the celestial Tabernacle.
The Robe of Blue
Aaron first donned a sleeveless azure woolen cloak, woven in one piece, and reaching to just below the knees (me'il, from the root to cover, Ex 28:31-35; 29:5; 39:22). Writing in the first century Josephus recorded that "the high priest is indeed adorned with the same garments we have described, without abating one; only over this he puts on a vestment of blue color. This is a long robe, reaching to his feet" (Antiquities, III:7:4). Around its neck opening was a strong border, so made "that it should not rend" (Ex 39:28). Like the white of the linen garments, its blue color was significant, for all Scriptural colors have "work" to do (Ezek 1:16). God designed that cuffs and hems of blue ribbon should form parts of the distinctive dress of all Israelites (Num 15:37-40). Whenever they noticed this blue color, the people were to remember the ten commandments. This would be a simple association of ideas because they believed that God had inscribed the decalogue with His finger on two tablets of sapphire stone.
Woven in one piece, this blue robe symbolized flawless obedience to the entire law. Its wholeness must never be rent because the decalogue cannot be fractured with impunity (Lev 10:6; Ex 39:23). The high priest who tore his robe was automatically condemned to death by his act (DA 708). Caiaphas is the only high priest on record who rent his robe. This color-coded message was clear to the Israelites. Only upon the foundation of a righteous life, represented by the fine linen clean and white, can there be true obedience, suggested by the seamless blue robe. Christ is represented as wearing zeal and righteousness as a robe (Isa 59:17; 61:10).
Works are the Outgrowth of Obedience
A rich fringe hung from the hem of the blue robe. This was made up of seventy balls of blue wool (Ex 28:33), shaped like "pomegranates," with seventy golden bells between each. The Jewish Encyclopedia explains that "throughout the East the pomegranate is the symbol of abundant fertility and of life."
A pomegranate is a fruit filled with seeds suffused in blood. Did these appear to the imagination of any observer as symbols of Christ's word bathed in His life's blood to make their message sweet and effective? The divine Sower has strewn multitudes of blood-bathed "seed," the children of His kingdom (Matt 13:38), into the fields of the world to produce a mighty harvest.
Golden Bells with Golden Tongues
Each golden bell had a separate golden tongue. The Lord stipulated that the blue robe "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" (Ex 28:35). The message of the bells is of an active high priest serving especially in the holy place. It should be remembered that when he annually ministered in the most holy place he wore only his white robes. But clad in his golden garments he had but to stir, and the chorus of the bells proclaimed this news to all: "He Who died lives! He ministers in love! His blood-bought seed are alive and flourishing, and the witness of their golden tongues never ceases!"
The fruit and the bells were in perfect balance, seventy of each. The bells symbolize witnessing, while the pomegranates tell of fruit-bearing. The blue mantle of Spirit-induced active obedience, resting on the white robe of Christ's imputed and imparted righteousness, produces fruit which does not crowd out witnessing, and witnessing in harmony with fruit- bearing.

 

[OntheDL]

The Apron of Service
An ephod (a transliteration of the Hebrew ephod, Ex 28:4) was placed over this seamless sapphire cloak. From the high priest's shoulders this double sleeveless apron reached to his knees, both back and front, and remained open at his sides. Made of material similar to that of the veils it symbolized the flesh of Jesus (Heb 10:20), and pointed to two of His attributes. Its fabric indicated His humanity, its shape told of His function as servant. Christ "clothed His divinity with humanity, that He might help those who need help" (Signs 8 May l901). An ephod was worn by the boy Samuel when he commenced his service in the Sanctuary, and by David when he danced before the Lord in ecstatic worship. While the ephod was designed to protect the high priest's other robes, it reminded all who noticed it that the ruler of Israel was also the servant of the Lord, and their's. "Christ took the form of a servant, and offered sacrifice, Himself the priest, Himself the Sacrifice" (DA 25).
Names Carved in Rock
The front and back portions of the ephod were connected at the shoulders. "The ephod was sleeveless, and on its gold-embroidered shoulder-pieces were set two onyx stones, bearing the names of the twelve tribes of Israel" (PP 351; Ex 28:6, 12). One purpose of these two gems and their golden fingers was "to couple together" the two portions of the ephod in a beautiful and precious union. Another was to form the base for the record of tribal names.
The original home of "precious" onyx was Paradise (Gen 2:12). Shaped at Sinai these stones formed the record books of the high priest's congregation, chisel-cut so that they could not be obliterated. These imperishable rosters pictured our High Priest's love and concern, for He keeps the names of His treasured family as "engravings of a signet."
Strong fingers of pure gold clasped these foundation rocks to the high priest's shoulders so that none might pluck them from their God-assigned place. His shoulders pointed to his strength (Gen 42:15; Isa 9:6; Deut 33:12), and looked forward to the One upon Whose shoulders the government of the universe rests forever secure (Isa 9:6, 7).
Upon these twin rocks the names of Israel's sons were etched according to their birth, the six older in the stone upon his right shoulder, and the six younger in the one on his left. Their message is this: upon His strong shoulders our good Shepherd carries home His lost-found sheep (Luke 15:5). As our High Priest, He bears them before His Father's throne, named one by one. No man can pluck them from their base (Rom 8:38, 30).
The ephod was richly embroidered. Moses was told to make it "of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work" (Ex 28:6). "Cunning work" indicates a design produced in its surface generally by tapestry weaving while the material was being made. This apron was therefore beautiful as well as serviceable.
Around the ephod and above the high priest's heart, a special sash, made of materials similar to that of the veils, was firmly wrapped (Ex 28:27, 28; 29:5; 39:5, 20, 21). Its root means to think, devise, and the RV names this belt a "cunningly woven band." This binding was carefully designed to accomplish its purpose, and points to the divine plan for Christ.
John observed Jesus our Priest walking in the midst of the seven lampstands in the holy place of the heavenly Sanctuary. He recognized Him as "the Son of Man girt about the paps with a golden girdle" (Rev 1:13). This belt was wound around His chest.

Twelve Stones
The Lord required Bezaleel to engrave the names of the twelve patriarchs on two precious onyx stones on the high priest's shoulders. Here the good Shepherd carries His lost-found sheep into His heavenly fold. This was the position of power, and here they were arranged "according to their birth" (Ex 28:10).
These twelve tribes are numbered some twenty-two times in the Scriptures in various contexts. Because of this the sequence differs somewhat in each list. The phrase "according to their tribes" seems to point to their organizational placement around the Tabernacle (cf. Num 2:1ff). The word "row" (tur, Ex 28:17-20) describes the course of building-stones in Solomon's house (1 Kings 6:36; 7:12), and suggests that the stones were fixed in four horizontal rows of three each.
As we have noticed, Judah, Issachar and Zebulun were located on the east of the plaza surrounding the Tabernacle; on the south were, Reuben, Simeon and Gad; on the west, Ephraim, Manasseh and Benjamin; and on the north Dan, Asher and Naphtali. In each of these four triads the leader is mentioned first. The jewels with the tribal names were arranged with the chieftains in a column on the high priest's right (Ex 28:17-21).
Where His People Should Live
Ellen White has provided us with the insight that "the border [within the edges of the breastplate] was formed of a variety of precious stones, the same that form the twelve foundations of the city of God" (PP 351, Rev 21:19, 20).

Right Shoulder_________________________Left Shoulder
Carnelian-----------Peridot----------Emerald
JUDAH--------------ISSACHAR----------ZEBULUN
Thomas---------------John--------James the Less

Ruby----------------Sapphire---------Sardony
REUBEN---------------SIMEON------------GAD
Jude----------------Simon Z-----------Matthew

Zircon---------------Agate------------Amethyst
EPHRAIM-------------MANASSEH----------BENJAMIN
Andrew----------------James------------Peter

Chrysolite------------Onyx-------------Jasper
DAN-------------------ASHER-----------NAPHTALI
Judas----------------Philip---------Bartholomew

Arrangement of the Tribes and Apostles​

 

[OntheDL]

While this grouping was the divine ideal, history shows that among the tribes Dan was eventually lost, and Ephraim sank into oblivion, and others eventually took their places. This is indicated by the roster of the tribes symbolizing the sealed remnant just prior to the Second Advent (Rev 7:5-8). The same sad truth is pictured by the history of the apostles. Judas apostatized and an alternate took his position (Acts 1:15-26). On the city gates Joseph's name is found in the place which Ephraim should have occupied, and Levi's is posted where Dan might have been. Among the apostles Matthias fills the office of Judas. The Lord thus displayed the truth that while He has His plans, He never forces the human will, and allows every one to make personal choices. Jesus warns His sons and daughters in all ages that "many [are] the-ones-being-called; few [are] the-ones- choosing-for-themselves" (Matt 20:16; 22:14).
The Number Twelve is Significant
The twelve patriarchs formed the skeletal organization of the Old Testament church "in the wilderness," while the twelve apostles were the pioneers of the New Testament church in the world today. Twelve appears to be the number on which God's government is based throughout history. For example, Solomon appointed twelve "officers over all Israel" (1 Kings 4:7; cf. 1 Kings 11:30; Ezra 8:24).
On one occasion Christ thrilled the twelve with His promise that "in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt 19:28).
The Twelve Tribes of Humanity

On the city's pearly gates the names of the twelve tribes assure all people that it is possible for every one to be saved. The only condition is that they must sell all they possess in order to buy the Pearl of great price (Matt 13:45, 46). ​

The names of the twelve tribal patriarchs eventually inscribed on the pearly portals of the New Jerusalem are a paradigm of natural-born humanity finally transformed by grace.
These names, engraved on the two stones on the shoulders as well as on the twelve stones on the heart, tell another chapter of the same story. Because they have been daily carried by the High Priest in the holy place of God's presence, the power of His shoulders, and the never-ending concern of His heart, have combined to alter their earthiness into "the divine nature." The ministry of His grace has enabled them to "escape the corruption that is the world through lust" (2 Pet 1:4).
As we have often noticed, the twelve tribes were arranged in four groups of three around the tabernacle. God's purpose was that they should help and support those who lived near them. The strengths of one clan were to offset the weaknesses of the other. The twelve apostles were also gathered by Christ into well balanced clusters,--three teams of four. "At the head of one of the groups into which the Apostles are divided stands the name of Philip" (DA 292). Peter, James and John are mentioned together many times. Peter was the leader of this band, which included Andrew. "The apostles differed widely in habits and disposition. There were the publican Levi-Matthew, and the fiery zealot Simon, the uncompromising hater of the authority of Rome; the generous, impulsive Peter, and the mean-spirited Judas; Thomas, true-hearted, yet timid and fearful, Philip, slow of heart, and inclined to doubt, and the ambitious, outspoken sons of Zebedee, with their brethren. These were brought together, with their different faults, all with inherited and cultivated tendencies to evil; but in and through Christ they were to dwell in the family of God, learning to become one in faith, in doctrine, in spirit" (DA 296). As "iron sharpeneth iron; so a man the countenance of his friend" (Prov 27:17).
The Identification of the Precious Stones an Tribes
1. CARNELIAN, Sard
The sardius or sard (Hebrew odem, red, from which Adam and Edom were derived) was rendered sardion (Rev 21:20; cf. lithos sardinos, Rev 4:3) by LXX, Syriac, Vulgate, Arabic and other ancient versions. The KJV selected the Latin sardius. The modern name for this stone is carnelian (RSV), or carnelion, from the Latin carneus or carnis, raw flesh.
The carnelian, and its superior variety the sard, produces the bright red and come very near to the ruby in tint and luster; but they are always to be distinguished from these gems by a shade of yellow mixed with the red" (The Natural History, Ancient and Modern, of Gems and Precious Stones, sard).
The name of Judah (Praising) was engraved upon the carnelian. His character might be encapsulated in the phrase. The color of his stone, the martyr's stone, is red. His ensign was a lion (Gen 49:8-12).
Judah was the son of Leah whom Jacob did not love. Judah was jealous of Joseph and devised the plan to sell him as a slave. Judah also had incest with his daughter in-law that bored a son that was the blood line of Jesus.
When Judah's perfidy was finally exposed, he showed his true character by honestly acknowledging his sin (Gen 38:1-30). Through the years he eventually "prevailed above His brethren" (1 Chron 5:2) by responding to the prayer of Moses (Deut 33:7), and the tribe eventually produced Israel's greatest kings. In the mystery of divine providence Jesus was descended from Pharez the product of the incestuous union of Judah and Tamar (Matt 1:3).
The crimson light of the carnelian constantly bathed the name of Judah as he rested upon the heart of the high priest, reminding him of the transforming power of the cleansing blood of the Lamb of God. His spiritual counterpart in the foundation of the golden city is Thomas, his doubts dispelled by adoring trust.
2. PERIDOT, Topaz
The second breastplate stone is the topaz (Heb pitdah, probably from Sanskrit, pita, possible meaning pale yellow, or yellow-green). The Greek term for it was topazion (Rev 21:20). The Targum translated it by a word meaning green. Pliny confirms that the "the finest topazes are green," adding, "the topaz is softer than a file, and was brought from the Red Sea" (Natural History, XXXVII, 9). John Hill, who translated Theophrastus, remarked: "The topaz of the ancients, now called the chrysolite, has always an admixture of green with the yellow."
The name of Issachar (Gazelle) was inscribed upon the green-gold peridot. He might well have been described as the plodder. His was a life of service. His standard depicted a strong donkey (Gen 49:14, 15) ready to work.
Issachar was Leah's fifth and Jacob's ninth son (Gen 30:18). Jacob perceived him as "a strong ass, crouching between the sheep-folds; he saw that a resting place was good, and that the land was pleasant; so he bowed his shoulder to bear, and became a slave at forced labor" (Gen 49:1, 15, RSV).
Quiet, faithful, retiring and pragmatic, Issachar gained understanding and discipline, and thence greatness and success. Many of the sealed (Rev 7:7) and saved will march under the banner inscribed Issachar, and enter the golden city through the gate emblazoned with his name.
On the heart of the high priest the golden glow of faith and love shining through the green of hope pervaded the peridot upon which Issachar's name was inscribed, and directed his eyes to the "many colored grace of God" (1 Pet 4:10). His New Testament counterpart was the transformed John Thunderson, the gentle writer on love and trust and revelation.
3. MERALD, Smaragd
Josephus believed that the third breastplate stone was the emerald (Hebrew bareqet from barak.
Zebulun (Dwelling), registered on the emerald on the breastplate. He might well be characterized as a wanderer. As a result of his travels he developed into a writer and artist, and wielded an influence that spread far beyond his local horizon. Zebulun's sign consisted of a ship (Gen 49:13) sailing out into the sunset.
Leah gave her sixth son a name meaning to dwell, because she believed that her husband would reward her by living with her with more love and appreciation (Gen 30:20). Like his other brothers Zebulun eyed Joseph with resentment, and then steeled himself against the heart-rending agony of their father when informed of Joseph's supposed demise. With them he remained silent for twenty-two years of pain.
Zebulun was included with his brother Issachar in the prophetic blessing pronounced by Moses. While the latter would prosper staying at home, Zebulun was to rejoice in "going out" (Deut 33:18, 19), Jacob had predicted that "Zebulun shall dwell at the shore of the sea; he shall become a haven for ships (Gen 49:13). And so it turned out that Zebulun did become a voyager.
In the worship of God they were just as enthusiastic. During Hezekiah's reformation "diverse . . . of Zebulun [from the northern kingdom] humbled themselves, and came to Jerusalem . . . to keep the feast of Unleavened Bread" (2 Chron 30:11-13). Prosperous, gifted, artistic, brave, organized and masters of themselves, Zebulun played his part in the cause of God without striving for financial gain. Many of this rare and useful group will be sealed (Rev 7:8), and eventually enter the city of God.
Upon the pulsing heart of the high priest Zebulun's name shone in the green of the polished emerald, and his tribesmen thrilled in the hope which their position gave them. Zebulun's New Testament counterpart was the unobtrusive disciple James, the Lord's half brother.

 

[OntheDL]

4. RUBY
The fourth breastplate stone was the ruby (nophek, from a root meaning to transmit light, to pervade and hence to glow, Ex 28:18; 39:11). Josephus and the LXX call this anthrax, and other ancient writers carbunculus. Anthrax means a glowing ember, and has given its name to anthracite, a slow burning, very hot coal.
Both Theophrastus and Pliny mentioned that anthrax was unaffected by fire. All these clues point to the ruby. No other ancient red stone possesses all these characteristics.
Reuben (See-a-son!) was registered on the ruby over the heart of the high priest. He lived the life of the prodigal-heir, and represents the hot-headed. His ensign was a man (Deut 33:6), created in God's image, who fell badly, but was eventually redeemed.
Reuben was the first-born of Jacob's children and should have been chief of the entire clan. He might have enjoyed his birthright, and also led in priestly ministry for Israel. But he failed in both. His father loved him dearly, and had the highest hopes for him. But perceiving his fatal weakness, he warned: "unstable as water, you shall not have pre-eminence, because you went up to your father's bed; then you defiled it" (Gen 49:3, 4).
Reuben was evidently driven by lust and also committed incest, with Bilhah.
He was a weak eldest son. He wielded when his brothers decided to sell Joseph. Years later, Reuben offered himself as a substitute for Benjamin (Gen 42:37).
Reuben's name was engraved on the blood-washed ruby. Constantly reminded of sin and death and the sacrifice of the lamb by its color, he accepted salvation, and, being dead, yet speaks of the power of Calvary to change lives. His representative in the city's foundation is Jude, the quiet worker whose epistle displays the vigor of his thought and the longings of his soul.
5. SAPPHIRE
The name of the fifth stone on the breastplate is sapphire, an English transliteration of the Hebrew sapphir, (from the root saphar, to write, scratch or engrave, Ex 28:18), as is the Greek sappheiros (Rev 21:19). This root emphasizes the hardness of the stone. Made of corundum it is used to engrave other softer stones. The sapphire platform of God’s throne appeared to Moses "as the body of heaven in clearness" (Ex 24:10; cf. Ezek 1:26; 10:1). The gem was, therefore, transparent blue.
The sapphire was valuable (Job 28:16; Lam 4:7; Ezek 28:13), and found washed out of the rocks in the gravel of river-beds (Job 28:9. 10, 16). It could be readily polished (Lam 4:7).
Simeon's name (Hearing) was etched on the sapphire over the high priest's heart. He might be characterized as a sadist and bully, one who instigated mischief which his brothers carried out. Some of the darkest stains in Israel's history were left by the tribe of Simeon. Jewish tradition remembers that His standard depicted a citadel.
Simeon was Jacob's second son by Leah (Gen 29:32, 33). Josephus remembered that Simeon was cruel, artful and ferocious.
Simeon was a self-righteous and cruel bully. He murdered the Canaanite Schechem for wanting to marry his sister because he thought this would dilute the blood of Israel, but then turned around and married a Canaanite woman himself (Gen 46:10), well aware of the divine prohibition against this union. Prone to murmur against Jehovah, the numbers of the Simeonites were reduced by more than half during the years of wilderness wandering (Num 1:23; 26:14). They were the first to be taken captive by the Assyrians.
But so powerful and patient is the love and grace of the Lord Jesus Christ and the ministry of the Holy Spirit that even men and women like Simeon may be changed and finally sealed prior to the Second Advent (Rev 7:7). His name on a pearly gate invites persons like him to come home, singing, Amazing grace!
Through the clear blue light of the sapphire, Simeon should have been reminded of the law of God, the standard of Christ's righteousness, which might be his as a gift. Its influence should have pervaded his life until the Spirit revolutionized him. His counterpart on the foundation of the golden city is Simon the Zealot, the reformed gorilla-fighter and partisan.
6. SARDONYX
The sixth breastplate stone was a sardonyx (RV and Moffatt, Hebrew yahalom, from a root meaning to strike or give a blow, Ex 28:13; 39:11). The LXX, Josephus and the Vulgate translate the Hebrew as red jasper.
A sardonyx is made up of a layer of red quartz lying over a layer of white quartz. Pliny has left us his opinion that "the sardonyx . . . was taken from the precious stone which seemed to be a carnelian upon white . . . and both together transparent."
Gad's name (A-troop) was engraved on the sardonyx on the breastplate. His motto seems to have been, "Lets have fun!" This playboy backslider was evidently prone to yield to doubts and questions when pressed by his peers. His ensign portrayed a milling crowd of people (Gen 49:19).
Gad was the son of Leah's maid Zilpah. When Jacob took her, the servant moved in to share her mistress's bed. When Leah picked up the little mite that was born of this union, she exclaimed, "Ba Gad!"--a troop comes, and so the boy was named (Gen 30:9-11). Near his death Jacob predicted of Gad: "A troop shall overcome him; but he shall overcome at last" (Gen 49:19).
Gad represents those who run with the crowd. He liked people, lots of them. His name meant "Company" (Gen 30:11), and he craved popularity. This led to compromise. Always intending to do the right thing, he seldom did. His father saw that "a troop would overcome him," and it did. But Jacob also saw something positive about him: "He shall overcome at the last."
Centuries after Jacob's prediction, Moses declared, "Blessed be God for enlarging Gad" (Deut 33:20). Representatives from the tribe of Gad will be found among the sealed remnant (Rev 7:5). His name on a gate into the city of gold assures modern Gadites that the way is open for them. Gad never did anything really bad. He was sometimes a bit too friendly and easy-going, with a zest for having fun.
Gad's name was engraved on the sardonyx on the breastplate . Its twin colors of white and crimson, of purity and sacrifice. Gad's counterpart in the city's foundation is Levi-Matthew, the renegade Jew who became Rome's tax collector. He wrote the first gospel, however, when touched by the Nazarene, and proved that it matters little what a man has been, it only matters what he becomes through grace.
7. ZIRCON
The seventh stone on the breastplate was the zircon.
This word is derived from the Persian jacut, meaning pale yellow or flame colored. The jacinth was "transparent like pure honey shining through gold." Webster states that hyacinth is a variety of transparent zircon, a stone which may appear in various tints, and can be given a high polish.
Ephraim's (Fruitfulness) honored position on the high priest's breastplate was a zircon. Ephraim and Manasseh grew up in a wealthy and powerful family. Their father was the ruler of Egypt. Surrounded by servants they were waited on hand and foot. He grew to believe that he had all the answers. He showed no gratitude to God, nor was he appreciative of his parents. His tribal standard displayed a bull (Deut 33:17).
For over three centuries the picture remained the same. The men of Ephraim refused to help Gideon (Jud 8:1-3). In the end the Lord rejected them as members of His people (Hos 7:1-14), saying, "Ephraim is joined to idols; let him alone" (Hos 4:17).
"Of the tribe of Ephraim, a leader in apostasy among the ten tribes, the Lord said, `Strangers have devoured his strength, and he knoweth it not. . . . Israel hath cast off the thing that is good' (Hos 7:9; 8:3; 5:11). Unable to discern the sure results of their continued apostasy, the ten tribes led by Ephraim, were soon to be `wanderers among the nations"' (RH 29 Jan l914).
Ephraim is conspicuous by his absence from the roster of the sealed remnant before the second coming of Jesus (Rev 7:1ff). His name is missing from the pearly gates. No one who remains an Ephraimite will enter the city of God. In his place we find the name of his father, Joseph. Moses had long before hinted at this switch by including the name of Joseph in his farewell benediction (Deut 33:13). To the position to which Ephraim might have attained, another stepped in. Pride, arrogance, self-sufficiency, and independence from man and God, when cherished in the heart, bars the way to the gate of the golden city.
The name of Ephraim was inscribed for a while on the zircon fixed to the breastplate, but even his position of high honor as leader of his triad did him no good. His life shows the results of the selfish choices he made in spite of a father like Joseph, and with wealth and opportunity second to none. Ephraim's counterpart in the foundation of the city is Andrew, the seeker for souls, always interested in the salvation of his brothers.
8. AGATE
The Hebrew word rendered agate is shebo (Ex 28:19; 39:12), which the LXX translated achates. Shebo might have originated from a root appropriately meaning the varier, for no two agates are alike.
Agate is grey-blue in appearance having a white belt around it after the likeness of marble. . . . The agate is of a bluish color." The Jewish Encyclopedia has concluded that the sky-blue agate is the stone intended on the breastplate, adding, "Jewish tradition confirms the modern identification."
The blue agate in the breastplate and the chrysoprase of the foundations (Rev 21:20) were slices of blue stone cut from banded agate. That portion was selected because it contained rings of various tints of blue. The most beautiful agate may appear almost transparent.
Manasseh's name (Forgetting) was recorded in the blue agate. He represents the quiet ones we meet from day to day. But in spite of all his self-made problems, he finally established himself as part of God's covenant society. He valued his fewer blessing more than his doubly-blessed brother Ephraim cherished his. His ensign displayed a wild buffalo (Deut 33:17).
Manasseh was Joseph's older son (Gen 41:51; 46:20). Since Joseph received "the double portion" of his father's birthright, both his sons, Ephraim and Manasseh, were counted among the twelve tribes. This was possible because Levi was granted no inheritance in the promised land. Like Ephraim, Manasseh had all the advantages and disadvantages of wealth and privilege. But he chose an altogether different road in life from the one his brother travelled.
When Joshua commenced the division of the land, Manasseh was immediately allotted half its inheritance east of the Jordan (Num 32:1-32; Josh 1:12-16). "Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land. . . They put the Canaanites to tribute; but did not utterly drive them out" (Josh 17:12, 13). But in spite of this procrastination and negligence of duty, the tribesmen eventually turned to God.
Among the sealed in the last days Manasseh is mentioned (Rev 7:6), and his name is on a gate to the golden city. From there he beckons to all who have inherited his traits of character, and who face the battles he has fought and won. He points them to the redeeming Angel Who stands ready to bless and save.
The blue of heaven, symbol of the light and joy of obedience to the law of God, shone through the agate and into the life of Manasseh while he rested on the heart of the high priest. By the power of the grace of Christ his life was changed. His counter-part in the city is James, the first martyr among the apostles, slaughtered by the sword of Herod.

 

[OntheDL]

9. AMETHYST
Amethyst is crystalline quartz of a purple color. Pliny described its color precisely: "the stone approaches the color of wine yet before it really attains the tint it turns into the color of violet" (Natural History, bk 37, xl).
Benjamin (Son-of-my-right-hand), the youngest of Jacob's sons was engraved on the amethyst on the breastplate. What he wanted in life he took, by force, if necessary! He was a fighter, self-willed and bad-tempered. His ensign was a wolf (Gen 49:27). Ferocity depicts the Benjamites. But the sacred writer has left a description of them at what must surely be their lowest dip (Jud 19-21). At that juncture the tribe almost disappeared through self-induced calamities.
But by David's time the clan had been rebuilt (1 Chron 7:6-12; cf. 8:40; 12:2). King Saul was a Benjamite, and David's greatest foe, while his son Jonathan was David's greatest friend. Many of the Benjamites had availed themselves of all their privileges, and had strengthened themselves in God. Moses had predicted that some of them as "the beloved of the Lord shall dwell in safety by Him; and the Lord shall cover him all the day long, and he shall dwell between His shoulders" (Deut 33:12). Saul of Tarsus, the gospel champion to the Gentile world, was a Benjamite. In him the ravening wolf became the gentle lamb,--when the wolf beheld the risen Lamb. Paul's nature was changed with his name, and his character completely transformed. He who had spent his time persecuting, or "pressing" Christians (Phil 3:16, he used the same word for both persecuting and pressing), sublimated his zeal into "pressing" toward the mark of the uplifting calling of Christ (Phil 3:6, 14).
There will be Benjamites among the sealed saints (Rev 7:8), and a city gate is open to all who claim this name. It was on the purple amethyst on the heart of the high priest that Benjamin developed his character. Its color, blue mysteriously mingled with red, reminded the pensive viewer of the ministry of the divine Mediator, Who finally transforms the wolf to lie down with the Lamb. In the first foundation of the golden city is inscribed the name of Peter, Benjamin's spiritual counterpart.
10. TOPAZ
The LXX used the word chrysolithos, golden stone, to render the Hebrew, and so do Josephus and the Vulgate. The corresponding foundation stone was the chrysolite (Rev 21:2), which Pliny describes as a "bright golden, transparent stone" (Natural History, Book XXXVII:xlii).
Dan's name (Judge) was cut deep into the topaz on the high priest's breastplate. This stone might well be considered as his grave-marker. Dan failed to find his way into the kingdom of God, and is missing from the roster of the sealed. His name is not found on any gate to the city of God. He is the backbiter, the traitor, the turn-coat who fell by the wayside on his journey to heaven. And he is represented on his standard by a snake (Gen 49:16-18).
The study of the life of this man is an exercise in frustration. In the list found in the last chapter of Ezekiel Dan is still present. But he represents those who start out with great promise, and then quit.
Dan (meaning judge) was the fifth son of Jacob, and his first by Rachael's maid Bilhah (Gen 30:3-6). Rachel's suggestion that her husband take her set an example to her sister, Leah, and brought rivalry, friction, hatred and a host of attendant ills into the family life of Jacob.
Jacob predicted: "Dan shall judge his people, as one of the tribes of Israel. Dan shall be [or become] a serpent in the way, an adder in the path, that biteth the horses' heels, so that his rider shall fall backward" (Gen 49:16-18). After making this devastating forecast, Jacob seems to break away from his oracle to exclaim, "I have waited for Thy salvation, O Lord." What a descent, from a judge, an arbiter of justice to a snake, a heel biter of the innocent. Dan was a tale-bearer, a purveyor of gossip, a fabricator of misinformation, and there is no place for liars in the city of God (Rev 21:8).
11. ONYX (
It is called onyx when the red, brown, or yellow ground is covered by white veins formed sometimes stripes, sometimes spots, sometimes eyes, then this stone was onyx. But if the various colors of the stone lay in regular strata one over the other, then it became sardonyx."
Asher (Happy) was engraved on the breastplate onyx. He loved "the good things of life," and might well be characterized as fastidious. He represents the unostentatious who help to smooth the path of life travelled by others. The Jews believed that his standard depicted a fruitful olive tree (Gen 49:24).
Asher was one of the fraternal conspirators who plotted the murder of Joseph and in his sale into slavery. The Scriptures say nothing of his personal life, but centuries later his descendants are described as providing "choice and mighty men of valor. . . . apt to the war and to battle" (1 Chron 7:40). The Chronicler noted that they were "experts in war," or better, "keeping rank" (1 Chron 12:36, margin).
Jacob predicted that "out of Asher his bread shall be fat, and he shall yield royal dainties" (Gen 49:20). Moses added, "Let Asher be blessed with children; let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be" (Deut 32:24, 25).
The snowy onyx was the base upon which the name of Asher the simple-minded was engraved on the breastplate. The purity of Christ's righteousness was provided as the foundation for the development of his character. His counterpart in the city's foundation is the pleasant if doubting Philip.
12. GREEN JASPER or Jasper
The last stone on the breastplate is called the jasper (KJV, Hebrew yashepeh, (Ex 28:20; 39:13). There is little doubt among students that this is a correct identification. Jasper is actually a transliteration of the Hebrew, as are the Greek iaspis (Rev 21:19) and the Latin jaspis. Viewing the glory of the New Jerusalem John exclaimed: "her light was like unto a stone most precious, even like a jasper stone, clear as crystal" (Rev 21:11, 18. He also observed that the appearance of the King of the universe when seated on His throne as Judge was "like a jasper" (Rev 4:3). But the stone we generally call jasper today cannot possibly be thought of as "clear as crystal,". The Biblical jasper must be a rare and colorless example of this stone.
Naphtali's name (My-wrestling) gleamed on the green jasper over the heart of the high priest. A quiet and studious man, he represents the earnest worker who accomplishes a great deal while remaining in the background. His ensign displayed a graceful gazelle (Gen 49:21).
Naphtali was Jacob's sixth son, and the second child of Bilhah, Rachael's maid.
In his dying prophecy Jacob declared: "Naphtali is a hind let loose; he giveth goodly words" (Gen 49:21). In using this metaphor he depicted his son as alert, quick to sense danger, swift in flight, and easy and graceful in motion, sure-footed in climbing mountain paths, intelligent in maneuvering around ragged crags, affectionate and tender, lovable and gentle.
Deborah complimented the men of Naphtali after the battle against Sisera: "Naphtali were a people that jeoparded their lives unto the death in the high places of the field" (Jud 5:18).
People like Naphtali will be among the sealed remnant (Rev 7:6), and march into the city of God through the pearly gate inscribed with his name.
Upon the green jasper Naphtali developed a character which Providence decided was safe to save. The green light of hope pervaded his daily life and lifted his heart to heavenly places. Nathaniel, also called Bartholomew, is his counterpart in the foundation of the city. "An Israelite indeed," he left no book, wrote no epistle, preached no sermon, produced no magnum opus, yet God's kingdom has a place for all like him.

 

[g85]

I was taught about the sanctuary at school, my parents always told me it was important, I remember a sabbath school lesson which was entirely dedicated to "sanctuary themes" ... and the sabbath school which also mentioned santuary was the one about "Judgement and 1844" ... I also studied about the sanctuary on my own. BUT STILL... I believe we need more enphasis about it... I wish other people who arent sda would study it on their own...

I had a friend who wasnt christian and was getting interested in all the christian stuff and he asked me about the santuary... I told him that since the sda church was the only church that preached the topic in a unique way... I wanted him to study it on his own, and then tell me what he found out...

Praise the Lord, he studied it and arrived to the conclusions I arrived when I studied it. I believe on this one sda people really got it right, if people would start studying it, they would have the bigger picture of Jesus coming to die for us.

Lets pray other people, and not just sda, study the topic!

Hebrews 9:23
Therefore it was necessary for the [Heb 8:5] copies of the things in the heavens to be cleansed with these, but [Heb 8:5] the heavenly things themselves with better sacrifices than these.

 

[OntheDL]

By now, we have 'navigated' our way to the 2nd veil, the entrance to the Most Holy Place. I know now that you have been overwhelmed with biblical facts, historical accounts and SOP references, you should as I hope and pray be led by the spirit to form your own conclusions by the way of shapes, colors, materials and types.

I'd like to point out two things before we enter into the MHP.

As we have seen altar of incense sits 2 cubits high, higher than other furnitures in the HP, it signals the ministry of prayer and intercession is essential in our christian walk, more so than the word of God.

And it was the last object to be veiled off when the children of Israel moved on to their next camp site. This reveals a vital truth that Christ's ministry of intercession will be last one to cease before He carries out His judgments.

Before meeting the LORD for the final judgment, we encounter the inner veil. If you recall, there are 4 posts that guarded the entry into the MHP. The veil which hangs behind the 4 posts therefore is sectioned in 3 parts as if. To the believer's eyes, they see 3 veils embroidered with angels declaring the impending judgment behind.

"In a special sense Seventh-day Adventists have been set in the world as watchmen and light-bearers. To them has been entrusted the last warning for a perishing world. On them is shining wonderful light from the Word of God. They have been given a work of the most solemn import,--the proclamation of the first, second, and third angels' messages. There is no other work of so great importance. They are to allow nothing else to absorb their attention.
The most solemn truths ever entrusted to mortals have been given us to proclaim to the world. The proclamation of these truths is to be our work. The world is to be warned, and God's people are to be true to the trust committed to them. . . "--- {EV 119}

Revelation 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
....


Here is the question: Christ interceded for us in front of the altar of Incense in the HP. After 1844, Christ entered into the MHP to begin the judgment phase of the plan of salvation. In the integraty of the sanctuary, how could then Jesus still intercedes for us from that point on?

We shall see the answer in the coming studies if the LORD willing.

 

[OntheDL]

In this rough 3D model I made, we can see the 3 angels guarding the way to meet the LORD for the final judgment.

 

[OntheDL]

ARK OF THE COVENANT​

All My Hope Is Christ's​

"The ark of the earthly Sanctuary was the pattern of the true ark in heaven" (4SG 8; cf. Ex 25:10-22; 37:1-9; 40:20, 21).
Names of the Ark
The ark is mentioned 185 times under ten different
The holy ark (2 Chron 35:3) to indicate its seperateness.
The ark of His strength (2 Chron 6:41),
The ark of our God, Elohim, the great Covenant-Maker (1 Chron 13:3),
The ark of the LORD, Jehovah or Yahweh, the One Who is all He is,
The ark of the Lord God, Adonai Jehovah, the Husband of a wife (1 Kings 2:26),
The ark of the God of Israel" Elohim, (1 Sam 5:7; 6:3)
The ark of His testimony," because it testifies to eternal truth (Ex 25:22).
The ark of the covenant of God" (Elohim, Jud 20:27),
The ark of the covenant of Jehovah (Num 10:33),
The ark of the covenant of Jehovah of hosts (1 Sam 4:4).

In fact, "the ark containing His law was to be a symbol of Himself" (4T 154). "The ark of God" was "the symbol of the divine presence" (PP 705).
The Heart of the Sanctuary Services
All the Sanctuary ceremonies reached their consummation at the ark. It thus stood for Him Who is "the end of our faith" (1 Pet 1:9), the center of our devotions, and the object of our search. To represent Himself as the One "Who is before all things" (Col 1:17), Christ described the ark first in his instructions to Moses (Ex 25:10-22), to alert His people to the primacy and eternity of His throne of authority, saying in effect, "I was set up from everlasting, from the beginning, or ever the earth was" (Prov 8:23-30).
Meaning of Ark
In the Greek Old Testament one word is used to designate both Noah's ark (kibotos, Gen 6:14) and the ark in the Tabernacle (Ex 25:10), while another term is used for Jochebed's ark of bull-rushes (thibin, quite close to the Hebrew teab, Ex 2:3).
Two different English words, however, are employed in the King James Version to translate the Hebrew word. "Joseph . . . was put in a coffin [ark] in Egypt" (Gen 50:26), is one. In this coffer the remains of the saviour of both the Egyptians (representing the non-believing world) as well as the Israelites (the church) were preserved until they could be carried with God's people to the Promised Land.
During the reign of king Joash, also called Jehoash, the contributions for the restoration of the temple were deposited by the faithful Israelites in a "chest" (2 Chron 24:10, 11; 2 Kings 12:9, 10) or ark.
The term ark thus denotes a container for keeping valuables safe. By preserving mankind from extinction during the flood, by secreting the future deliverer of Israel on the Nile, by carrying to the Promised Land the remains of the saviour of Egypt, by storing the three items in the most holy place of the Sanctuary, and by enclosing the treasure with which the Temple was to be restored, the ministry of Biblical "arks" foreshadowed the activities of the eternal Preserver. The ark is thus a casket, by His authority and power, what He considers necessary for the continuance of His kingdom into the next era of salvation history.
The Ark was Made up of Three Concentric Boxes
The ark in the Sanctuary was a chest made of the thorny acacia, a wood which is used to signify the humanity of Jesus (Ps 1:3; Ex 3:2-6). This box was completely covered with gold, the emblem of His faith and love. The rabbis remembered that it consisted of three boxes, the outer one of gold snugly enclosing the acacia coffer. Into this a second golden box was accurately fitted, its upper flanges completely covering the edges of the wooden chest. Does this threefold container whisper of the Heavenly Trio's throne with full provisions for man's salvation? A golden crown around the top of the outer casket formed a recess in which the lid, or mercy-seat, rested. Josephus recalled that this cover was attached to the ark "by golden hinges after a wonderful manner, which cover was every way evenly fitted to it, and had no eminence to hinder its exact conjunction" (Antiquities III:6.2).
Enclosed between its two golden wrappers, the acacia box was kept from contact with the corrupting earth. Was this to picture the Incarnate One embraced by the gold of the faith and the love of the two other Personages of the heavenly Trio? The everlasting Father and the eternal Spirit "did not suffer [their] Holy One to see corruption" (Ps 16:10; Acts 2:27; 13:35). The gold of Heaven's encompassing love buttressed the wood of the fragile humanity of the Man of Nazareth, and preserved Him from every corrupting danger.
The Moving Ark
The portage rods must never be removed from the ark (Ex 25:15), to remind the worshipers that God's throne was always ready to lead them on their march. This also sings a gospel song: Christ is prepared to go wherever His Father directs, and to obey His slightest wish while leading His church. But when Israel's wanderings ended, and the ark deserted its temporary tent for its permanent palace on Zion, these rods were drawn from the two rear rings of the ark, so that their front ends might be visible under the veil in the holy place. There they continually witnessed that God's goal had been reached, His people led to their sure haven, with "every man under his vine and under his fig tree" (Mic 4:4), and "after that the ark had rest" (2 Chron 5:7-10; 1 Kings 8:6-9).
The Ark was Seen by the Eye of Faith Only
In its secluded shrine the sacred ark was never to be looked upon by curious eyes. The Hebrews remember that even the priests who prepared it for its travels walked backward when shrouding it with the innermost veil. As the symbol of the inscrutable government of Christ the King and Judge, the ark was displayed only in outline when carried outside the Tabernacle, its meaning appreciated only by the reverent eye of faith. Natural man would perish were he to look directly at this representative of Deity.
In every age God has provided parables and symbols to aid man in grasping what he is capable of understanding of heaven's dealings with the world, for ". . .the judgment and purposes of God are past finding out, His wisdom unsearchable. If He reveals Himself to man, it is by shrouding Himself in the thick cloud of mystery. God's purpose is to conceal more of Himself than He makes known to man. Could man fully understand the ways and works of God, they would not then believe Him to be the infinite One" (3BC 1141). Only as the seeker for truth lovingly and prayerfully passes through the outward trappings of time and sense, of word and symbol recorded in sacred court, can his faith perceive the preciousness of the Saviour
The Mercy-seat
The lid of the ark was a slab of acacia wood encased in solid gold. It "was called the mercy-seat, to signify that although death was the penalty for transgressing the law, mercy came through Jesus Christ to pardon the repentant, believing sinners" (SD 66). It was also known by its gospel name, "the throne of grace" (Heb 4:16). Urging that all may be "justified freely by His grace through faith in His blood" (Rom 3:24).
The Greek term hilasterion, translated "propitiation," is the LXX equivalent of the Hebrew kaphar (Ex 25:18-21; &c.), and designates a place. The mercy-seat is the place of penitence, the expiatory lid, not only of the ark, but also of the law which the ark contained. It was thus represented as being founded on the decalogue. It received the atoning blood by the hand of the high priest. The blood-soaked mercy-seat was the throne of the Shekinah, or presence of the gracious and merciful God, and the goal and focus of His saving activity.
Blood on the Ark
When sprinkled with blood by the high priest on the Day of Atonement (Lev 16:14), the mercy-seat attained the climax of its ministry. His act signaled that the blood of Christ the Lamb had reached the throne of God, and that "the claims of the law, which demanded the life of the sinner, were satisfied" (PP 356). The decalogue written by Christ on the two stone tables within the ark, represented the law of love as the foundation of God's throne of grace. The blood pointed to the vicarious death of His Son which had paid the penalty of sin resulting from breaking this law (Heb 9:12-14).
The Ark Directed by the Moving Cloud and Fire
Whenever the cloud by day or the pillar of fire by night rose higher and higher above the Tabernacle Israel knew that it was time to move. The rabbis remember that the priests entered the holy place and, setting four ladders against the four posts, climbed up backwards to take down the innermost veil. Still moving backward, they draped this tapestry over the ark and its cherubim. Above this they placed part of the black seal-skin roof of the Tabernacle, and then concealed the whole with a cloth of blue (Num 4:5, 6). The appointed ministrants took their positions at the carrying rods, and lifting the ark onto their shoulders, moved through the holy place and out into the court, ready to lead the hosts of Israel on their trek. Keeping their eyes on the moving cloud, the priests trudged forward, and with Moses and Aaron in the van, the people followed in the order the Lord demanded.
The Ark Seen Only When Covered
During their wilderness wanderings the Israelites glimpsed only this vague outline of the ark shrouded within its three-fold draperies, as it was carried before them by the priests. Even under its azure cover, reminiscent of the sapphire stones on which God had inscribed the decalogue, and the sapphire foundation of His throne, there was little to impress the viewer. This composite sign, however, represented the omnipotence of God leading His people majestically toward their assured haven, and directing their affairs from His inscrutable throne.
On the many stages of Israel's journey from Egypt to the Promised Land "the ark of the covenant of the Lord went before them in three days' journey, to search out a resting-place for them. . . . When the ark set forward, Moses said: Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel" (Num 10:33-36).

 

[OntheDL]

The Ark at the Crossing of Jordan
Eventually arriving at the Jordan the Israelites were dismayed to find the river in flood. Their invisible Leader, however, simply ordered the priests carrying the ark to proceed into the muddy water, while the people remained at a discreet distance of 2000 cubits (Josh 3:4). This "vacant space of more than half a mile about the ark" (PP 484) not only stressed the ark's sacredness, but it also provided the people with a perspective for their observation of God's manner of guidance. As long as the ark blazing the trail held the center of their attention, Israel had nothing to fear, even though they had "not passed this way heretofore" (Josh 3:4).
"As soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of the Jordan" (Josh 3:13), Jehovah promised, the river's flow "shall be cut off," and a dry path appear. The ark was then to be carried to the center of the stream bed, and surrounded by an honor guard of princes representing the twelve tribes. With this picture of Divine authority holding the flood at bay, the people crossed dry riverbed. God thus taught them that there was no circumstance in which they might find themselves that He would not share, and through which He could not provide a safe passage (Josh 3:10-4:14). No flood of people and multitudes and nations and languages will ever hold up the progress of God's elect toward Canaan Land.
When the last Israelite had passed over safely, the "ark was brought up from the Jordan" (Josh 4:18), on to the farther side, and the waters immediately surged to their normal flow. In this episode the ark anticipated the way in which Jesus accompanies His chosen ones on their journey to the Promised Land. He portrays Himself as standing in the midst of each threatening torrent "until everything was finished" (Josh 4:10). Eventually "lifted up" in the very vortex of the raging flood of engulfing humanity He triumphantly pointed down the blood-paved road to glory with His proclamation, "It is finished!"
The Ark and the Walls of Jericho
The Lord next directed the tribes in the actual conquest of Canaan. In the opening campaign He designed that the ark should lead the assault on Jericho (Josh 6:1-16), so that Heaven alone might be credited with the victory. Following Jericho's fall the elated people ignored the Divine leadership and presumptuously attacked Ai with token forces, only to be repulsed. Feeling guilty, Joshua fell before "the ark of the Lord until the eventide" (Josh 7:6), God then ordered him to purge the camp from the sin which had precipitated Israel's defeat. This accomplished, victory immediately followed.
At the beginning of the settlement of Canaan, Joshua established the center of government at Gilgal, where the priests erected the Tabernacle. There Jehovah renewed His covenant with His people, and the manna ceased. Israel ate of the corn of the land, and celebrated the Passover once more (Josh 4:19-24; 5:2-15). Following the eventual subjugation of the land some decades later the Sanctuary was moved to the more central Shiloh (Josh 18:1; Jud 19:51; Jer 7:12). But wherever it "rested" the ark called attention to the presence of Deity, gave authority to the leader of Israel, and became the focus of Sanctuary worship.


The Ark at Schechem
Before his death, Joshua summoned the heads of the tribes to Schechem and read all the regulations given to them by the Lord through Moses (Josh 8:30-35; Deut 11:26-29; 27:11-13). Here Abraham had erected his first altar to Jehovah (PP 499-594), and there the priests bore the ark. Here the people renewed their covenant with God on the basis of His law which they remembered had been inscribed by His finger on the tablets in the ark.
For the next three centuries the ark remained in the Sanctuary at Shiloh (Josh 18:1; 19:51; 1 Sam 1:3; Jer 7:12), tended by a succession of priests who slowly sank in moral worth and spiritual understanding, until the bottom was reached in the days of Eli and his sons.
The Ark Captured by the Philistines
Following their defeat by the Philistines at Aphek, the elders of Israel, refusing to reason from cause to effect, murmured against the Lord's dealings with them, and came up with this plan: "Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies" (1 Sam 4:3). "The Lord had given no command or permission that the ark should come into the army; yet the Israelites felt confident that victory would be theirs, and uttered a great shout when it was borne into the camp by the sons of Eli" (PP 583). But in spite of the presence of the ark the faithless armies of Israel were utterly routed in the ensuing battle. "The most terrifying calamity that could occur had befallen Israel. The ark of God had been captured, and was in the possession of the enemy. The glory had indeed departed from Israel when the symbol of the abiding presence and power of Jehovah was removed from the midst of them. With this sacred chest were associated the most wonderful revelations of God's truth and power" (PP 584). By allowing these events to occur the Lord showed His displeasure at the way His people had used the ark to gain their own ends, and allowed it to be snatched from them.
"The Philistines took the ark of God, and brought it from Ebenezer unto Ashdod, . . . to the house of Dagon, and set it by Dagon" (1 Sam 5:1, 2) to display the superiority of their idol over Jehovah. During the following night, however, Dagon fell "upon his face to the earth before the ark of the Lord" (1 Sam 5:3, 4), a phrase describing an act of humble worship! The prostrate image, a fish with a man's torso, was then set up by his chagrined attendants, only to smash into pieces during the next night.
In dismay the Philistines removed the ark to a separate building. But then the people living close by were smitten with a distressing and fatal disease (1 Sam 5:5-12), which they immediately attributed to the vengeance of the God of Israel represented by the ark. To avoid further problems they transported the ark to Gath; but its citizens would take no chances, and in alarm sent it on to Ekron. Wherever it travelled in the country of the Philistines the people were struck by some kind of disaster. Eventually, thoroughly terrified, they deposited the ark in a distant and isolated pasture. But "there followed a plague of mice, which infested the land, destroying the products of the soil, both in the store-houses and in the field. Utter destruction, by disease or famine, now threatened the nation" (PP 586). To respectful worshipers this symbol of God provided blessing, while to the superstitious who regarded it as a charm, it brought nothing but judgments.
The Ark Defeats the Philistines
For seven months the ark remained with the Philistines (1 Sam 6:1-18), until they admitted that they were no match for the mysterious power which was destroying them, and determined to rid themselves of the ark by sending it on a cart drawn by cows to Beth-shemesh, seven miles distant from Ekron, and the nearest city of the Levites. "Guided by no human hand, the patient animals kept on their way. The divine presence accompanied the ark, and it passed on safely to the very place designated" (PP 588). By these developments the Lord demonstrated His control of all situations, and His power to protect what was precious to Him.
Although busy reaping their wheat, the people of Beth-shemesh were overjoyed at the ark's arrival back in Israel. But "instead of preparing a suitable place for its reception, they permitted it to remain in the harvest- field. As they continued to gaze upon the sacred chest, and to talk of the wonderful manner in which it had been restored, they began to conjecture wherein lay its peculiar power. At last, overcome with curiosity, they removed the coverings, and ventured to open it. . . .
"All Israel had been taught to regard the ark with awe and reverence. When required to remove it from place to place, the Levites were not so much as to look upon it. Only once a year was the high priest permitted to behold the ark of God. Even the heathen Philistines had not dared to remove the coverings. Angels of heaven, unseen, ever attended it in all its journeyings. The irreverent daring of the people of Beth-shemesh was speedily punished. Many were smitten with sudden death" (PP 589; 1 Sam 6:19, 20). Careless curiosity and superficial investigation of God's sacred mysteries nudge the secular minded farther and farther from Him until they step outside Divine protection.
In terror the Beth-shemeshites now begged the men of Kirjath-Jearim to take charge of the ark (1 Sam 6:21-7:12). These believing worshipers "knew that it was the pledge of divine favor to the obedient and faithful. With solemn gladness they brought it to their city, and placed it in the house of Abinadab, a Levite. This man appointed his son Eleazar to take charge of it, and it remained there for" twenty placid years of blessing to the community (PP 589).

 

[OntheDL]

The Ark and King Saul
Some decades later, Saul, the newly appointed king of Israel, was ordered by the prophet Samuel to await his arrival to offer sacrifices. The impatient Saul, however, gave way to discouragement in the face of superior Philistine forces closing in on him (1 Sam 14:18). "Saul was in disfavor with God, and yet unwilling to humble his heart in penitence. What he lacked in real piety, he would try to make up by his zeal in the forms of religion. Saul was not ignorant of Israel's defeat when the ark of God was brought into the camp by Hophni and Phineas; and, while, knowing all this, he determined to send for the sacred chest and its attendant priest" (PP 622). This act of rebellious self-will eventually cost him his kingdom and his life.
After he had established himself on Israel's throne, David determined to carry out "a cherished purpose,--to bring up the ark of God to Jerusalem. For years the ark had remained at Kirjath-Jearim, nine miles distant; but it was fitting that the capital of the nation should be honored with the token of the divine presence." Representatives of each tribe were summoned and a vast and happy procession, headed by the king himself, assembled for the celebration. With little thought of the consequences, the "ark was brought out from the house of Abinadab, and placed upon a new cart drawn by oxen, while two of the sons of Abinadab attended it" (PP 704).
At Sinai the Lord had clearly stipulated, "The sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die" (Num 4:15). Jehovah had specifically forbidden the Kohathites and their descendants the use of oxen or a cart for this purpose, "because the service of the Sanctuary belonging unto them was that they should bear upon their shoulders" (Num 7:9). This divine rubric required that "the priests were to cover the ark, and then the Kohathites must lift it by the staves, which were placed in the rings upon each side of the ark, and were never removed" (PP 705).
The Ark and Uzzah
Disregarding these instructions, David chose to follow the example set by the unbelieving Philistines. When the procession reached "Nachon's threshing floor, Uzzah put for his hand to the ark of God, and took hold of it; for the oxen stumbled [shook it]. And the anger of the Lord was kindled against Uzzah; and God smote him there for his rashness, and there he died by the ark of God" (1 Chron 13:6-10; 2 Sam 6:1-8). The king was shocked, humiliated and filled with guilt, and "feeling that it would be unsafe to have the ark near him, David determined to let it remain where it was. A place was found nearby, at the house of Obed-edom the Gittite" (PP 705). And because of the respect and reverence shown to it, "the Lord blessed Obed-Edom and his household" (2 Sam 6:10, 11). Through these events God was seeking to teach His people to reason from cause to effect, and to keep fresh in mind His special instructions. They were to learn that His promises and threatenings were alike conditional.
After carefully reviewing the divine requirements for transporting the ark, David carried them out three months later "in due order" (1 Chron 15:13). The sacred chest was moved from the house of Obed-Edom upon the shoulders of the men of divine appointment amid scenes of rejoicing, and all now sensed that obedience to God's specific regulations are always followed by His blessings.
As a result of Absolom's rebellion David was forced to flee from Jerusalem. When he and his entourage halted for rest, "a company clad in holy vestments was approaching. 'And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God' (2 Sam 15:24). . . . At sight of the ark, joy and hope for a bright moment thrilled the heart of David. But soon other thoughts came to him. . . . God, Who dwelt between the cherubim, had said of Jerusalem, `This is My rest' (Ps 132:14); and without divine authority, neither priest nor king had a right to remove therefrom the symbol of His presence. . . . He commanded Zadok, `Carry back the ark of God into the city"' (2 Sam 15:25: PP 732-735). Because of his simple trust and humble obedience, the Lord eventually solved David's problems.
The Ark Moved into the Temple
After completing Jehovah's Temple, Solomon resolved to hold a national service of dedication. In company with the elders and influential leaders of Israel, the king brought the ark from "Gibeon, where the Tabernacle that had been built in the wilderness still was" (PK 27, 30, 38; 1 Kings 8:1-9; 2 Chron 5:2-6) to its "permanent home in the splendid building that had been erected to take the place of the portable structure. . . . With singing and with music and with great ceremony, `the priests brought in the ark of the covenant of the Lord unto his place to the oracle of the house, into the most holy place' " (PK 38). And there, beneath the outstretched wings of the two giant gold-clad olive wood cherubim standing on the floor, Bezaleel's ark was placed as the centerpiece in the Lord's system of worship. The staves were withdrawn so that their ends might be seen protruding into the holy place (1 Kings 8:8; 2 Chron 5:6-10) beneath the veil, ever after to remind the worshipers that the ark's long pilgrimage had ended. This Temple was to be the "house of rest for the ark of the covenant of the Lord, and for the footstool of our God" (1 Chron 28:2).
On this occasion the inspired historian noted that "there was nothing in the ark save the two tables of stone" (1 Kings 8:9; 2 Chron 5:10). We can find no record in Scripture or history of what had become of the resurrected rod and the golden pot of manna. Ellen White, however, indicates that they are now in the ark in "the true tabernacle which the Lord pitched" (Heb 8:2) in heaven (EW 32).
The reason for this absence of the rod and manna in Solomon's temple may lie in a shift in symbolism caused by the passage of time. The moving Tabernacle had given way to the permanent Temple. The resurrected rod and the day's ration of manna that had once been necessary to reinforce memories of the divine support during the pilgrim journey of God's people, had played out their roles. They were, therefore, placed in the heavenly Sanctuary as essential parts of the foundation of the throne of grace, to keep fresh in memory Christ's eternal sustaining power.
And when at last He leads His ransomed hosts through the pearly gates into the golden city, the seat of His government will become the throne of glory. There will then be no more death, and so the resurrected rod, with its hope and promise, will no longer be needed. The redeemed ones will hunger no longer, and so the manna, without further ministry, will forever cease to be. In like manner, when Israel ate "the corn of the land," they did not need the manna any longer (Josh 5:12). For eternity the message of the rod and manna will henceforth focus exclusively on Jesus Himself.
The Decalogue in the Ark
Only the law of God will remain as the foundation of His throne, for, like Himself, it is eternal. Its unchanging principles will continue to be the basis of His benign government throughout the unending future, as they have been in the management of His creation stretching through all past ages.
Three hundred and fifty years following the dedication of the first Temple, the end of the kingdom of Judah was reached, and Jerusalem and its shrine destroyed by Nebuchadnezzar. "Among the righteous still in Jerusalem, to whom had been made plain the divine purpose, were some who determined to place beyond the reach of ruthless hands the sacred ark containing the tables of stone on which had been traced the precepts of the Decalogue. This they did. With mourning and sadness they secreted the sacred ark in a cave, where it was to be hidden from the people of Israel and Judah because of their sins, and was to be no more restored to them. That sacred ark is yet hidden. It has never been disturbed since it was secreted" (PK 453).
Was the Lord indicating by this that the seat of His government had left His people, deserted His capital city, and abandoned His earthly Temple? Was He signaling that His kingdom was no longer of this earth (John 18:36), and that henceforth He would regulate His spiritual government solely from His throne in heaven? But "when the judgment shall sit, and the books shall be opened, and every man shall be judged according to the things written in the books, then the tables of stone, hidden by God until that day, will be presented before the world as the standard of righteousness" (RH 28 Jan 1909), and "a testimony to all the world against the disregard of His commandments and against the idolatrous worship of a counterfeit sabbath" (1BC 1109).
The Ark in Heaven
Six centuries later, when banished to the Isle of Patmos, John was granted a vision of "the ark of His testament" standing open in heaven (Rev 11:19). Since there is no longer any Temple with its ark on earth at the time of the fulfillment of this prophecy, God used the ark to call attention to the ministry of the heavenly Sanctuary connected with it. In this apocalyptic context the role of the ark directed John, and all God's faithful people, to Christ our High Priest serving in the most holy place of the celestial Tabernacle.
The reality depicted by this vision of the open ark, and thus its revealed decalogue, was fulfilled in l844, and directly resulted in the beliefs held by the Seventh-day Adventists that the seventh-day is the true sabbath and the judgment is connected with the ark, and is based on God's law. At that time Bible students were Spirit-directed to consider the real Sanctuary in heaven where Jesus, as man's representative and High Priest, began His special ministry before the celestial ark in the most holy place.
When the heavenly High Priest eventually completes His mediation, the following predication will reach its accomplishment: "It shall come to pass . . . in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall it be magnified any more [margin]. At that time they shall call Jerusalem the throne of the Lord; and all nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their heart" (Jer 3:16, 17). Through John's vision of the symbolic ark at the heart of the Sanctuary, God directed His people to focus on the celestial realities which it had once adumbrated in the Sanctuary and Temple on earth. In the true Tabernacle in heaven the purposes portrayed by the ark of the covenant will be finally fulfilled.

 

[OntheDL]

CHERUBIM OF GLORY


​

Lucifer was the most exalted angel in the universe, the most influential and the most beautiful. His name is from the Latin, lux light, and fero, I bear, and means "bearer of light." Lucifer is actually his title and reveals his function as the original "covering cherub." His Creator had given (natan, Ezek 28:14) him the position as the living canopy over His throne "in the mount of His Sanctuary." Standing "next to Christ" (4BC 1143, 1163) with divine radiance streaming upon him, "the son of the morning" was the "most honored of God," and ranked "highest in power and glory among the inhabitants of heaven" (GC 493).
The Spirit has arranged that certain Hebrew words shall remain untranslated in our English Bible to drive us to investigate their meanings. Cherub and seraph are two of these. They are simply the Hebrew letters given English equivalents.
Cherub Reveals the Nature of the Being
Parkhurst rightly noted that "the word cherub appears to have come down from antiquity along with the tradition of Paradise" (Hebrew Lexicon, "Cherub"). G. Bramley Moore long ago suggested that the initial Hebrew letter of cherub (k) means "like," and that its second syllable (rb) signifies one "great in power, in wisdom and glory, or whatever can be termed perfection" (Philalethes, The Cherubim of Glory). It is the root of "rabbi," and may be applied to God. The term cherub, therefore, describes one "who is like the divine majesty," and focuses on his character. "God made him good and beautiful, as near as possible like Himself" (RH 21 Sept 1901). Inspiration describes the cherubim thus: "In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached" (GW 21).
The poetic Latinized translation of Lucifer (ben shahar), the Hebrew title of this superb creature, is "son of the dawning," "herald of dawn" or "morning star" (Isa 14:12; Hos 6:3). It is also rendered "light" (Isa 8:20), and points to his privileged role. Privy to the counsels and purposes of Deity from their very inception, his office was to disseminate warmth and light, and to spread the knowledge of God's glorious nature, luminescent love, radiant purposes and benign government throughout the universe.
Seraph Reveals the Function of the Being
This activity is also embedded in the Hebrew verb saraf, meaning "burning." Its derivative seraph describes the "gleaming one" (Isa 6:2) or "shining seraph" (SR 427; GW 21-23). Inspiration indicates that the Baptist illustrated this dual concept by being both a "burning and shining light" (John 5:35), warming the hearts of his hearers with the wonders of the gospel hope, while illuminating their minds with its glorious truth.
And then, without any reason, Lucifer chose to rebel against the rule of Jehovah. Not satisfied with his position as "the highest of all created beings" (DA 758), and his Divinely endowed qualifications which made him "foremost in revealing God's purposes to the universe" (DA 758), he became so obsessed with his unholy ambition to attain equality with Deity that it eventually dominated his life (Isa 14:12, 13). To gain this end he spread misinformation and disaffection throughout heaven, and sought to lift himself up by pulling God down. He eventually seduced one third of the angelic host to side with him in casting aspersions against the government of God. There followed open rebellion, and then "war in heaven." This resulted in the banishment of Lucifer and all the rebel angels (Rev 12:3, 4).
Lucifer is first described as "the anointed cherub" (Ezek 28:14). The word which Inspiration used is marshak, the root from which Messiah is derived. How ironic it all now seems! He whom God appointed as the messianic harbinger of light was so puffed up with himself that he developed into the devil, prince of darkness, while His Creator, Whom he despised and sought to supplant, and whose works he lived to destroy, so emptied Himself by humility that He became the Messiah the subjects of Whose kingdom of light are made up of those whom Satan has ruined.
Following his expulsion from God's presence Lucifer has gradually degenerated in moral worth. Ellen White describes "the covering cherub" as he later appeared in these words: He "remembers whence he has fallen. A shining seraph, `son of the morning,' how changed, how degraded" (GC 669). Cherub and seraph are titles applied to the same being. The first reveals his character and the second indicates his function.
God Gives Gabriel Lucifer's Position
The Lord immediately appointed the angel Gabriel to fill the office from which Lucifer had been expelled (DA 693, 780; 5BC 1123), and henceforth he was to "open the purposes of God to sinful men" (DA 99), and fill the role of light-bearer to a lost world.
Inspiration reminds us that "the words of the angel, `I am Gabriel, that stand in the presence of God,' show that he holds a position of high honor in the heavenly courts . . . next in honor to the Son of God" (DA 99). And throughout history this angelic cherub/seraph has been dispensing the truth of God to counteract the lies of Satan. He has disclosed eternal light through inspired prophets as fast as mankind has been able to absorb it, and when Jesus lived on earth, he was His special companion.
Adam and Eve were installed by their Creator as the masters of Paradise, privileged to represent His character and the principles of His government to the other creatures in the cosmos, and to the universe. But they frustrated Jehovah's plan by heeding Satan's sophistries and choosing to rebel against Heaven. Their witness to God's love and His plan for this earth ceased abruptly at the time of their fall.
The Cherubim Stationed at the Gate of Eden
After the first pair had been banished from Eden, part of their responsibilities was placed on "the cherubim" (Gen 3:24, RSV) stationed at the east of the Garden. The Hebrew definite article stresses that all the cherubim were there. Their ministry was focused upon negating the wiles of Satan the ex-cherub, who held the world hostage. When telling the story, however, the Spirit did not authorize Moses to give any description of the appearance of the Edenic cherubim. But like the sword of light, they are also symbols.
"The erroneous (we had almost said, the preposterous) view of this passage, is the supposition that the Almighty placed this emblem of the cherubim and a flaming sword, as a spectacle of terror, and that He established it in wrath; instead of having instituted it as a type of mercy, and at a `time of love"' (W.B. Williams, Redemption Typically Seen at the Gate of Paradise, note 111).
The expression "drove out" (garash, Gen 3:24; cf. 4:14), used of the Creator's treatment of Adam and Eve, also describes the "divorce" of Hagar by Abraham (Gen 21:10, where it is rendered "cast out," 14-21). Did Moses picture God's breaking the closest of relationships with our first parents by its use? The agony of the heavenly Groomsman in "driving out" His estranged bride is revealed by His tears when she refused His invitation to be "gathered" under the wings of the Shekinah (Matt 23:37, 38; cf. Ruth 3:9; Ezek 16:8).
Faithful Israel, the city of Jerusalem, as well as the promised land itself, are each spoken of as "married" to the Lord (Isa 62:1-9; Ezek 16:1-15). They were all three divorced by their own choice. The last of Israel's prophets reminded his people of the feelings of "the Lord [Jehovah the Judge]" at this separation, "the God [Elohim, the Mighty Covenant Maker] of Israel saith that He hateth putting away" (shalah, Mal 2:16). To the church is now extended this privilege (Rev 21:1; 2 Cor 11:2) of being united to the heavenly Bridegroom as His bride. Following the Edenic divorce, the subsequent story of salvation portrays the jilted Husband patiently wooing His wandering spouse (cf. Ezek 16:1-63), and ends only when they are once again united at "the marriage of the Lamb."
The Shekinah Appears on Earth
The Lord "placed" (shakan) the cherubim at the east of Eden. This word springs from the same root as does shekinah, the visible manifestation of Deity (Gen 3:24). The Septuagint (LXX) used a Greek term (tasso) to stress that God arranged them in a well-ordered setting. Near his death Moses reminded Israel that it was "the Good Will of Him that dwelt (shakan) in the bush" (Deut 33:16) Who had summoned him to service. "Dwelt" might be rendered as placed His Shekinah or abode in a tent of light. It depicts the radiant Christ concealed in the incandescent desert shrub. In describing His incarnation, John used a term which is probably a Helenized form (skene) of shekinah (from shakan; cf. John 1:14, both have the same three consonants skn) to represent Christ's Divinity tabernacling or "tenting" in humanity.
Parkhurst translated the expression used by Moses in these words: "Yahweh Elohim caused to dwell in a tabernacle at the east of the garden of Eden, the shekinah." God's purpose to live in a temporary tent as close to humanity as possible was fully and finally realized through the incarnation. "Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life" (DA 23). The Edenic cherubim, illuminating the path back to the tree of life with the sword of light, were symbols of all those whose characters and ministry help to keep Jesus, "the way" of life, clear for all who choose to walk in it.
The descendants of our first parents lived for centuries within easy reach of Eden. "At the cherubim-guarded gate of Paradise the divine glory was revealed. Hither came Adam and his sons to worship God. Here they renewed their vows of obedience to the law the transgression of which had banished them from Eden. When the tide of iniquity over-spread the world, and the wickedness of men determined their destruction by a flood of waters, the hand that had planted Eden withdrew it from the earth. But in the final restitution, when there shall be `a new heaven and a new earth.' it is to be restored more gloriously adorned than at the beginning" (PP 62).
For six centuries (Gen 7:11) before its removal Noah and his family must often have contemplated this tableau of salvation. Following the deluge, Shem, Ham and Japheth and their wives must have recounted the details of this scene to their children and grand-children over and over again. This story thus became part of the heritage of humanity, and formed the basis of their archetypical memories of creation and the serpent-induced fall, the expulsion by God of Adam and Eve from the garden of delight, and the form of worship He set up at its gate with cherubim and altar, heavenly light and animal sacrifice. Thus embedded in human consciousness, these ideas were passed from generation to generation, and became more and more garbled. And when the earth's increasing population fanned out across its surface, these concepts grew into many folk religions.
Heathen Distortions of the Truth About the Cherubim
Those who chose to abandon the worship of the true God permitted these originally true recollections to become blurred. Paul reminds us that some people even deliberately distorted them to suit their fancies (Rom 1:19-24). These warped ideas of creation and the fall of man, of paradise and the deluge, of the sacrificial system and the ways to worship God, may now be found depicted in the hundreds of carvings in ruined buildings, in sculptured scenes of deities in destroyed temples, and in seals and shards scattered across the Middle and Far East and now housed in museums. Anthropologists listen to and record echoes of them in the folk tales of many diverse cultures, all corroborating the fact that once upon a time mankind actually knew the truth. Their findings validate this dismal story of apostasy.
Among these mythological memories are frequently found portrayals of angry and grotesque guardians of sacred places. These pagan representations of the cherubim are constructed of various combinations of birds and animals, with diverse faces and multiple wings and hands. They are often shown standing before a tree in a sacred enclosure, surrounded by heavenly light, being placated by animal sacrifices and vegetable offerings presented before a watchful serpent.
But even these distorted pictures contain elements which have their origin in the Genesis story, and compel the student to conclude that they have a common source. G. Stanley Faber long ago decided that these pervasive, though highly garbled folk memories of the earliest story of man and God, actually confirm the inspired Genesis narrative (G. Stanley Faber, The Origin of Pagan Idolatry). Ellen White corroborates this idea: "The heathen systems of sacrifice were a perversion of the system that God had appointed" (DA 28). Monotheism is thus not a refinement of polytheism; polytheism is a distortion of monotheism. It is only the intervention by the Spirit that kept the history of salvation accurate in the Hebrew scriptures.
The Sword of Light

Between the Edenic cherubim appeared "the flame of the whirling" or "self-igniting sword" (Gen 3:24; cf. Ezek 1:4, margin) which "kept" the way to the tree of life. We first encounter this word in the instructions given to Adam and Eve to "dress and keep" (shamar, Gen 2:15) the garden of Eden in the condition in which they had received it from the divine Gardener. It indicates the day by day maintenance of God's charge, and parallels the shepherd's function in tending and providing for his flock.
"Keep" also means to observe closely, to carry out the conditions of a covenant, or to obey the requirements of the law of God, as in "keeping" the sabbath. These connotations clarify the function of the Edenic sword of light. Without its lustrous two-edged (Heb 4:12) ministry "the way to the tree of life" would have been quickly lost to view, overgrown with the encrustations of satanic myth. In fulfillment of this service Gabriel has continually spread the light of prophetic truth by the sword of the inspired word to "light every man that cometh into the world" (John 1:9).
Moses Commanded to Construct the Tabernacle
Some twenty-six centuries after creation Jehovah commanded Moses to construct a sacred Sanctuary so that He might "dwell" or "shakanize" among His people (Ex 25:8). What He had done at Eden by means of the cherubim-wielded sword of light, He now proposed to do through the cherubim-shrouded glory revealed in His Sanctuary. Asaph combined these purposes in his verse: "O Thou that dwellest the cherubim shine forth" (yashav, "between" is supplied, Isa 37:16; 2 Kings 19:15; Ps 80:1; cf. Ps 91:1). The poet imagined the wings of the cherubim forming a canopy for the glory shining above God's throne.
Moses has left no description of the cherubim in the Pentateuch. This indicates that their form was well known to Bezaleel. The craftsman was simply instructed to make them out of the "matter of the mercy seat" (Ex 25:18, 19) by "beaten work" (cf. Isa 53:5). This means that they were made out of sheets of gold, and were therefore hollow, not solid as a casting would be. The "beating" of the gold with hammers reminds us of the pain and ill-treatment borne by the Son of Man. In this mystical way the cherubim are depicted as "filling up the sufferings of Christ" (Col 1:24).
The cherubim stood at each end of the mercy seat, "with their faces turned toward each other, and looking toward the ark, [and] represented the reverence with which the heavenly host regard the law of God, and their interest in the plan of redemption" (PP 348-349). Their stance symbolized that they formed "the habitation of God," and the shrine of the illuminating Spirit. These functions the true church was later to fulfill.
The Cherubim were Keepers of God's Glory
The Lord designed that the splendor of His Shekinah should beam from the faces and be reflected from the persons of the cherubim. As His glory streamed through their wings and across their features and limbs, out into the darkness of the world, what highlights and shadow pictures of glory these symbolic creatures flung on to the mental screens of the universe!
Cherubim were also depicted on the inmost veil, as well as on the curtain which formed the ceiling of the Tabernacle, and hung down outside its golden walls. Moses used the expression "cunning work" (shazar, Ex 26:31), which is believed to mean tapestry weaving, and describes the method of their fabrication. This process stresses that they formed an integral part of the substance of these drapes, in contrast with embroidery which is a later addition. Because the veil typified the flesh of Jesus (Heb 10:20), this sign language declares that the cherubim shared His life and ministry as "members of His body, of His flesh, and of His bones" (Eph 5:30), and were actually "partakers of the divine nature having escaped the corruption of this world" (2 Pet 1:4). Since Jesus did not take the nature of angels (Heb 2:16), it will be shown later that the cherubim could not ultimately be angelic.
Solomon's Two Giant Wooden Cherubim
Four and a half centuries following the erection of the Tabernacle at Sinai, the Lord authorized Solomon to construct a Temple in Jerusalem, according to inspired blueprints drawn by the versatile David (1 Chron 28:11, 12, 19). The king was to prepare two huge cherubim eighteen feet tall (see PP 347 for the length of the cubit), out of olive wood, and then overlay them with gold (1 Kings 6:23-30; 2 Chron 3:10-13). Their wings formed a canopy (1 Kings 8:1-11; 2 Chron 5:2-10), and "into this place the sacred ark was borne with solemn reverence by the priests, and set in its place beneath the wings of the two stately cherubim that stood upon the floor" (RH 9 Nov 1905).
But even at this juncture in history we still are not given a description of the cherubim, except that they have wings and faces (Ex 25:20) and can stand tall. But now, for the first time in this expanding story of salvation, we are told of the existence of two other cherubim, making a total of four. The differences between these pairs should be observed. Those for the Tabernacle at Mount Sinai were made entirely of beaten gold, while the two for the Temple on Mount Moriah were carved from olive wood and overlaid with gold. The first pair stood upon the mercy seat itself, and were an integral part of it, while the other two were stationed on the floor. In this way a double canopy of two kinds of cherubic wings enshrined the throne of grace and glory.
Three and a half centuries following the erection of Solomon's temple the world was in turmoil, with God's chosen people captive in Babylon, and their Temple pillaged and destroyed. To encourage them to believe that He was still in control, the Lord granted Ezekiel a vision of His glorious throne supported and transported by the cherubim (Ezek 1:4-28; 10:1-22).
The prophet realized that he had seen a vision of "the glory of the Lord" (Ezek 1:28). It replicated features of the Edenic scene, and added more. The cherubim, now called "living creatures," originated "out of the midst of the fire" (a phrase used 3 times, Ezek 1:4,5), as had Lucifer from "the stones of fire" (Ezek 28:14). They again appeared with the illuminating sword of self-igniting light reaching into every corner of this scene (Ezek 1:4), glowing like "burning coals of fire," and shining like "lamps," resembling the flashing of lightning (Ezek 1:13). They were controlled by the Spirit (Ezek 1:20), and were spokesmen for Deity, with voices "like the voice of the Almighty" Himself (Ezek 1:24, 25).
The Four Living Beings
The prophet described them as "living beings" (Ezek 1:5, 20, the same adjective used to describe the first-created man), filled with the very life of Christ (John 1:4; Rom 6:11). In similar language John portrayed the same creatures stationed about God's throne (zoe, living beings, Rev 4:4, &c, RSV). The Hebrew and Greek terms used by the two prophets indicate much more than the merely biological life enjoyed by animals and birds. They depict the life which is God's. Jesus possessed this life, and so was able to give mankind a "more abundant" (cf. John 10:10) existence than that which they lived in the flesh. It is the beginning of the life which has no end.
And now, for the very first time in history, the Spirit authorized Ezekiel to describe the cherubim. Their general appearance was anthropomorphic, they were "like a man" (Ezek 1:5), with admixtures of other creatures (Ezek 1:6-14).
The Bull's Feet of the Cherubim
Each cherub stood on the feet of a bull. In Scriptural sign language "foot" signals possession and control. For instance, Abraham had no property on which to put his foot (Acts 7:5; cf. Josh 1:3; Ps 31:8), that is, he owned no land. Israel was promised that some day they should place their feet on the necks of their enemies (Isa 14:25), they would own their territory.
In the story of Ruth, Boaz and the next of kin, the transfer of the ownership of property was discussed. In this transaction a shoe substituted for the foot (Ruth 4:7, 8). When the owner passed his shoe to the purchaser, it represented his foot, and thus his right of possession. By this gesture he relinquished the privilege of walking on his property at will, and signaled that the title of ownership had been transferred. This principle still works in some countries. For example, just outside the office door of the Glendale City Church, a brass plaque is embedded in the sidewalk notifying the public that the right of passage may be revoked at any time. The owner thus maintains his legal right of way.
The bull's feet of the cherubs shone like polished brass (Ezek 1:7; Mic 4:13; Deut 25:4). "Brass" or bronze suggests durability. "Mountains of brass" picture great and enduring strength (Zech 6:1; cf. Job 40:18). Christ Himself is portrayed as standing on feet of polished brass (Rev 1:15). The feet of the cherubim symbolize bull-like dominance and brazen durability, and illustrate the right of the cherubim to possess the earth with stability and permanence.
The cherubim had human hands (Ezek 1:5, 8; 10:12), probably four in number, to alert the observer to their creativity and skill. Their hands were lifted up to God in supplication, ready to serve His cause. Their hands pointed the way to the lost, eager to lift the burdens from the shoulders of the needy. Their hands were extended to the lonely to embrace them in love.
They had "flesh" or "body." This a "spirit" does not have (Luke 24:39). They were seen to be "full of eyes" (Ezek 10:12; Rev 4:8) behind, before and within, picturing perfect vision,--hindsight, foresight and insight. They view life and the world with the eyes of Jesus, their Master (Rev 5:6; 4:5; Zech 3:9; 4:10), Who has "seven eyes!" The Lord explained that "the light of the body is the eye" (Matt 6:22; cf. Luke 11:34), and they are filled with the Light of the world. They even look like Him (Ezek 1:13).
Ezekiel observed that "their appearance was of burning coals of fire" (Ezek 1:13). This echoes the significance of the Hebrew verb saraph from which Seraphim is derived. Like Adam and Eve before their fall, the cherubs were free from the garments of sinful flesh, and incandescent with glory, for "the Spirit of life was in the living creatures" (Ezek 1:20; 10:17, margin). This radiance Christ manifested during His transfiguration.
The Six Wings of the Cherubim
There seems to be some ambiguity as to the number of their wings. At Eden and in the Tabernacle and Temple these are not enumerated. Ezekiel noticed at least four, although his statement is vague (Ezek 1:8, four seems to be applied to faces, and not to wings, v. 11). But in Isaiah's enlarged view of the cherubim-seraphim, as well as in John's depiction of the "four living beings" they are described with six wings apiece (Isa 6:2; Rev 4:8). With one pair they veiled their faces in awe, while with another pair they covered their feet in reverence. With their third pair they flew swiftly on God's errands. When they stood they let down their wings, as a token of humility (Ezek 1:23, 24). The corresponding wings of one cherub touched those of the cherub who faced him, as "they kissed each other" to display perfect harmony.
It would seem from an analysis of the stories in which the cherubim appear in Scripture, that when homage and reverence are emphasized two pairs of wings are mentioned. But when the cherub-seraph is represented as fulfilling all the functions suggested by their flight wings, the six wings are recorded. The same would appear to be the case with respect to their four faces. The number is not mentioned on some occasions (Ex 25:18-21), but is specifically numerated at other times.
Ezekiel watched the cherubim transport God's throne on His progression to govern the world. He observed that they traveled by the "way the Head looked" (Ezek 10:11; 1:12, 20; 5T 752-754), closely following their Lord. David sang that Jehovah "rode upon a cherub and did fly; and He was seen upon the wings of the wind" (Ps 18:10), as if borne upon His cherubic chariot. Whenever the Spirit commanded they moved, "straight forward" appearing as flashes of lightning (Ezek 1:12-l4) as they mounted up from the earth (Ezek 10:19).
The Four Faces of Each Cherub
But the most conspicuous features of the cherubim were their four faces (not heads). Each had the faces of a man, a lion, an ox and an eagle. These four likenesses are symbols to direct our attention to the four divisions of the twelve tribes of Israel encamped as a hollow square around the Tabernacle (Num 2:3-34).
The prince of Judah, honored as a "lion's whelp" (Gen 49:9) displayed the king of beasts on his flag at the center of the eastern side.
Reuben, for whom Moses prayed, "Let not his men be few" (Deut 33:6), pictured a man on his ensign at the center of the southern perimeter.
Ephraim, whose "glory is like the firstling of his bullock" (Deut 33:17), portrayed an ox on his pennant at the western side.
And to the north, Dan showed the eagle destroying a serpent on his sign (Gen 49:17).
These four faces on the ensigns of these sectional leaders of Israel, represented all God's organized covenant people. From the angle at which John viewed these living beings he evidently observed only one face of each cherub (Rev 4:7).
The nature and characteristics of these four heraldic creatures add meaning to the total cherubic symbolism. The lion, monarch of wild beasts, is fearless and dignified. Man, the Creator's appointed master of the earth, has qualities akin to his Maker, to think and do, sympathize and communicate. The bull, the most important of domestic animals, and the most highly prized sacrifice, is patient alike in toil and suffering. The eagle, the king of birds, is keen of vision, with power to soar into the highest heavens.
Jesus is Depicted by These Four Faces
Some investigators of the Scriptures have perceived the Saviour's character as the Ideal symbolized by these four faces. He is the Lion of Judah, the King of Israel. He is the Son of Man, the representative of the race. He is the Ox, the toiling Sacrificial Servant. He is the Eagle of heaven, with eyes that pierce eternity and wings that lift Him to God's throne.
Students of Scripture have also noticed that these characteristics of Christ are displayed in the four gospels.
Matthew, written primarily for the Hebrews, describes the Messiah as the perfect, promised Prince, the "Lion of the tribe of Judah," Who founded His prophetic kingdom on law and justice, into which He invites all to enter. This gospel depicts Jesus as our righteousness.
Mark portrays Christ as the Servant, tirelessly working early and late for the blessing of sick and needy mankind, and like the patient ox, ready for both toil and sacrifice. Mark pictures Jesus as our sanctification.
Luke the physician, interested in heredity, anatomy and physiology, wrote a book about Jesus especially for the Greeks who idolized the human form and intellect. He shows Him as the ideal Man, Who, in His body of woman born, finally died as our Substitute, and rose to the throne of glory as our Mediator. Luke displays Jesus as our redemption.
John reveals Christ as the God of eternity, Who, like an eagle, searches out decay and death in order to devour them, and then mounts heavenward with living captives in His omnipotent and nail-pierced grasp. He further observed Him in the Apocalypse as wise as a "serpent," the uplifted reality typified by the Mosaic brazen replica, destroying "that great serpent, called the devil and satan." John demonstrates Jesus as our wisdom.
The four idealized symbols of the rulers of ancient Israel arranged around the desert Tabernacle exhibited these characteristics of their Saviour. They were the representatives of all God's people who constitute the body of Christ in the world. "The church on earth, composed of those who are faithful and loyal to God, is the `true Tabernacle.' . . . This Tabernacle is Christ's body, and from north, south, east and west He gathers those who shall compose it" (7BC 931).
Lucifer's Charges Against God
Lucifer charged God with demanding unattainable standards. His argument went something like this: If I, the covering cherub, the shining seraph, the most god-like in character and wisdom of all created beings, find it impossible to comply with the Divine requirements, how can the rest of creation reach His arbitrary ideals? Satan thus cast reproach on the Deity. The Lord then set out to demonstrate through the four cherubim that His plan of salvation is capable of making several persons able to attain to a character and ability similar to Lucifer's, and to take his place. Who are these?
Today "Satan urges before God his accusations [against His people], declaring that they have by their sins forfeited the divine protection. He pronounces them just as deserving as himself of the exclusion from the face of God. `Are these,' he says, `the people who are to take my place in heaven' " (5T 473, emphasis added). He clearly realizes that some from among the redeemed are to assume his forfeited position.
Through His plan of redemption the Lord takes the very persons whom Lucifer has induced to revolt against Him, and whom he has well-nigh destroyed, and remakes them into sons and daughters of their heavenly Father, partakers of Christ's nature, and reflectors of His character. With them as His witnesses (Isa 43:10), God can say to the universe: Look at these human beings who have emerged from the satanic pit! They have been born again, transformed by My Spirit into the likeness of My Son Jesus. Through My grace they have kept My law, and fulfilled My designs for their lives. Sustained by My promises they are "partakers of the divine nature, having escaped the corruption that is in the world through lust" (1 Pet 1:4). They are living evidence to give the lie to Lucifer's charges, and prove that My requirements are reasonable and attainable.
To sum up: The cherubim are thus symbols of the character and function, first exhibited by Lucifer, and after his fall, by the angel Gabriel who took his place, and finally, when the plan of salvation has reached it consummation, by some of the redeemed.
The cherubim point to the service which God intends His ransomed ones shall one day carry out for His kingdom. Their permanent location is on the mercy-seat and standing about the throne. The Father's intention is that the redeemed shall some day be with Christ upon His throne (Rev 3:21), observing and guarding His holy law, and reflecting His glory. As representatives of God's creatures, their wings and bodies form His pavilion within the most holy place.
The two golden cherubim standing upon the golden mercy throne symbolize that they possess the fullness of the gold of Christ's faith and love. The two "oily wood" cherubs, standing upon the floor of the inner shrine of the Temple, call attention to the pervading Spirit Who has infused frail humanity with grace and power.
The Cherubim Assist in the Judgment
John observed these "living beings," filled with the very life of Christ, attending on God, and standing closest to His throne during His work of judgment (Rev 4 and 5). When their task is accomplished, they join in the Hallelujah Chorus of the redeemed. Unlike the angels they can personally witness that the Lamb has "redeemed us to God from among men" (Rev 5:9). This affirmation is their joyful acknowledgment that, once lost in sin, they have been saved by grace. They also exult that God has made them into an elite "royal priesthood" with the privilege of offering incense (Rev 5:8, 10). And since the law required that priests be "taken from among men" only (Heb 5:1), the ultimate cherubim must be redeemed human beings.
A Look at the State of the Greek Text
A word on Rev 5:9 is apropos at this time. A glance at different versions of the New Testament soon tells us that translators disagree as to whether the cherubim sang that Christ has redeemed them or men. If they believe that the cherubim are angels, then they naturally prefer the reading which has "men." This bias was probably why the first copyist inserted "men" instead of "us" anyway!
"The first thing which has to be cleared up, is the correct text of these all-important verses. Great stress has been laid, by one or two writers, on the fact that in some Greek copies of verse 9, `them' is read instead of `us;' and in verse 10, `them' is substituted for `us,' and they' for `we.' What is the exact state of the case? The Sinaiatic Codex is the oldest and most perfect manuscript of the Greek Testament in the world. Professor Tischendorf (who discovered it on Mount Sinai in 1862), considers that it belongs to the middle of the IVth century, i.e., about 300 years after the period, when, most of the New Testament was written, and only 250 years after the Book of the Revelation was written by St. John.
"The best scholars consider this book to have been committed to writing A.D. 95-97. Now the Sinaiatic Codex reads as follows: `And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by Thy blood.' The Alexandrine Codex seems to have been written about the middle of the Vth century, and omits the pronoun `us,' in the ninth verse. Almost the only ancient manuscript which concurs with the Alexandrine version is the Ethiopic. Dr. Tregelles, in his latest and most valuable edition of the Revelation in Greek (1872), deliberately retains the `us' in this verse. And he cites eight valuable manuscripts, besides the Sinaiatic, which retain the pronoun. And in His English translation of the Book of Revelation, published in 1859, he substantially follows the Sinaiatic Codex. Dean Alford, though he rejects the word `us,' admits that the word has considerable authority. Indeed, the only reason why he omits it, appears to be because it does not fit in with his system of interpretation. The Rev. E.B. Elliot, in his great work, Horae Apocalypticae, follows the translation of the Authorized Version. Surely, the opinion of so eminent a Greek scholar, who has been studying this book for forty years, ought to have great weight" (James Gosset-Tanner, The Church in the Cherubim, 241, emphasis added).
"The Vulgate, the authorized Latin version of the Bible, made by Jerome (A.D. 383-405), retains the word `us.' The six versions of Wycliffe, Tyndale, Cranmer, Geneva (1557), Rheims (1582), and the Authorized Version, (1611), which form the Hexepla, all preserve the pronoun `us.' Luther, in his translation of the Bible, which is still the standard authority in Germany, retains this word" (Philalethes, The Cherubim of Glory, 29). This writer believes that the cherubim are symbols of the character of certain redeemed human beings.
"He who was once a covering cherub. . . . a shining seraph, . . .'son of the morning,"' was the major agent originally employed by God to communicate His purpose to the universe. This responsibility was later carried out by the symbol of the luminous cherubim-wielded sword at Eden's gate. This role the cherubim-canopied Shekinah played on the ark in the Sanctuary and Temple. "When the high priest entered within the most holy, once a year, and ministered before the ark in the awful presence of God, he inquired, and God often answered him with an audible voice. When the Lord did not answer by a voice, He let the sacred beams of light and glory rest upon the cherubim upon the right of the ark, in approbation, or favor. If their requests were refused, a cloud rested upon the cherub on the left" (1SP 399; PP 349). The cherubim were always heaven's communicators.
Gabriel Could Not be the Ultimate Cherub
Since he was an angel Gabriel could not experimentally comprehend these redemptive truths, let alone communicate them comprehensively. With the rest of the angelic host he earnestly desires "to look into" them (1 Pet 1:12). Because of this limitation, in the final restoration, witnessing to the universe of the wonders of redeeming grace will be the task of transformed human beings who have personally experienced the love of God the Father, the saving grace of His Son Jesus Christ, and the teaching ministry of the Holy Spirit. This comprehensive message the cherubim- seraphim symbolized.
And further, "Jesus came to our world to dispute the authority of Satan. He came to restore in man the defaced image of God, to impart to the repentant soul divine power by which he might be raised from corruption and degradation, and be elevated and ennobled and made fit for companionship with the angels of heaven, to take the position in the courts of God which Satan and his angels lost through their rebellion" (RH 8 May 1894). The four cherubim take this position.
In the acted parable of His transfiguration the Saviour displayed to His disciples a microcosm of the kingdom of God, and trophies of His final victory (Matt 16:28-17:5; Mark 9:2-7; Luke 9:28-35). He showed Himself in supernatural splendor surrounded by Moses, the representative of the resurrected "dead in Christ," and Elijah, the type of the translated living remnant, "we which are alive and are left (remain)" (1 Thess 4:17). These typical men were representative prizes of His plan for saving humanity. Did the two cherubs of pure gold standing on the mercy seat in the Tabernacle picture His subjects who have never died, while the cherubim of wood, standing on the floor of the Temple, point to those who will attain eternal life through death and the resurrection?
When the plan of salvation has reached its consummation God will nominate no fewer than four redeemed human beings as the ultimate cherubim-seraphim to take the position, character and functions, from which Lucifer fell. In spite of almost insurmountable obstacles, because these persons are infused with the life of Christ, they are enabled to stand around the throne of grace as tangible proof of the power of God's promises and the triumph of His principles. They will witness forever to the victory of His mission.
"Those who walked even as Christ walked, who are patient, gentle, kind, meek and lowly in heart, those who yoke up with Christ and lift His burdens, who yearn for souls as He yearned for them--these will enter into the joy of their Lord. They will see with Christ the travail of His soul, and be satisfied. Heaven will triumph, for the vacancies made in heaven by the fall of Satan and his angels will be filled by the redeemed of the Lord" (RH 29 May 1900). When the scope of this display of the power of transforming love is understood by the universe, every being who has ever lived will acknowledge the falsity of Satan's charges, and declare that the Creator, Redeemer and Restorer is worthy of eternal praise and loyalty.
They Must Increase, But I Must Decrease
And what of Gabriel, the majestic angel who temporarily held the position of Lucifer, and the four angels who have guarded the ark? What will they think? Can we find an illustration of what might be Gabriel's experience in the ministry of John? When his task of preparing the way for Christ had been completed, the Baptist said, "He must increase; I must decrease." What self-effacing loyalty and love! Self-adulation had cast Lucifer from the presence of God. Is the privilege of Gabriel to be a demonstration to the angels and the universe of this divine quality of self-abnegation? When handing over his responsibilities to the four human beings whose characters he has helped to develop through the prophetic ministry which he has guided, does his heart beat as the heart of Christ, Whose joy he now shares in seeing redeemed sinners take his place in proclaiming the wonders of redeeming grace to the universe? I like to think so.
The message which Deity conveyed through the symbolic cherubim is that the redeemed will one day bear the image of Christ and reflect His light perfectly. Their characters and characteristics will be so molded by the Spirit, and their actions so controlled by grace, that they will in no way distort the light of the knowledge of God which they reflect. "God created man for His own glory. It was His purpose to re-populate heaven with the human race, if after test and trial they proved to be loyal to Him. Adam was to be tested, to see whether he would be obedient or disobedient. Had he stood the test, his thoughts would have been as the thoughts of God. His character would have been moulded after the similitude of the divine character" (Signs, 29 May 1901). "The cherubim of glory shadowing the mercy seat" will then display in their shining faces the truth that the "glory of God is the glory of self-sacrificing love" (DA 20-21) which radiates undimmed from the Saviour's countenance.
The cherubim-seraphim in the most holy place of the Tabernacle and Temple were symbols designed to keep before the worshipers the rich goal which Christ has in mind for the redeemed.

 

[OntheDL]

Cherubims

 

[Jon0388g]

When's the next installment? It's been nearly a month!!!

Jon =)

 

[OntheDL]

sorry, I have been slacking off. I have the materials. I just have to make it readable. I'll post more shortly.

 

[OntheDL]

LAWS OF GOD​

"The law of God is as sacred as Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required" (PP 52).
"In heaven, service is not rendered in the spirit of legality. When Satan rebelled against the law of Jehovah, the thought that there was a law came to the angels almost as an wakening to something unthought of. In their ministry angels are not as servants, but as sons. There is perfect unity between them and their Creator. Obedience is to them no drudgery. Love for God makes their service a joy" (MB 161). "The service of love" superseded and preceded the service of law.
Law's First Infraction on Planet Earth
And then, into the bliss of the garden of peace there slithered an alien idea, sinuous as a serpent, and shattering as an avalanche. Satan's sophistries in the paradise of temptation reveal, for the first time on this earth, the antithesis of love,--selfishness. The devil accused God of serving only His own interests. He portrayed Him as restricting the liberties and shackling the will and limiting the prospects for growth of His creatures. And man accepted the Satanic suggestion, the germ of all later human conduct, that self-seeking will produce vast and expanding results to his own advantage.
A Knowledge of the Law of Love
"Adam and Eve at their creation had knowledge of the original law of God. It was imprinted upon their hearts, and they were acquainted with the claims of the law upon them" (RH 29 April l875). But the majority of the descendants of that heaven-instructed pair turned their backs upon God.
In this environment of progressively more terrible hate, with motives warped and mind declining, with spiritual faculties at last withered and understanding of God practically non-existent, man needed a restatement of the principles by which the kingdom of the fuller life is regulated. This exposition of love, God gave in law. The elemental colors of sunlight are made visible to human eyes when they pass through a prism. In the same way the love of God, with all its spaciousness, is more easily grasped through the regulations of law. The ten commandments are the LORD’s explications of love in its bearing upon the whole of human conduct. The decalogue is, in fact, codified love.
"The Lord graciously condescended to come down upon Mount Sinai, not to give a new law, but to speak, with an audible voice in the hearing of all the people, His law which already existed" (Signs 8 April l975). "Christ and the Father standing side by side upon the mount, with solemn majesty proclaimed the ten commandments, placing in the very center of the decalogue the sabbath command" (Historical Sketches of SDA Missions 231; cf. 1BC 1103).
A honeymoon couple needs no list of regulations to spell out their relationships with each other. The law of love dictates! But when love withers then rules and regulations are necessary to define conduct which love should have sensed. At Sinai "the minds of the people, blinded and debased by slavery and heathenism, were not prepared to appreciate fully the far-reaching principles of God's ten precepts. That the obligations of the decalogue might be more fully understood and enforced, additional precepts were given, illustrating and applying the principles of the ten commandments. These laws were called judgments, both because they were framed in infinite wisdom and equity, and because the magistrates were to give judgment according to them. Unlike the ten commandments, they were delivered privately to Moses, who was to communicate them to the people. . . . These laws were to be recorded by Moses, and carefully treasured as the foundation of the national law, and with the ten precepts which they were given to illustrate, the condition of the fulfillment of God's promises to Israel" (PP 310, 311).
Additional Principles Added
These "additional principles" were given to explain and illustrate the ten commandments. The implications of the decalogue should have been understood by Israel. But because of their moral blindness, God mercifully showed to what extent the law should pervade the life. The righteous Judge provided "judgments" to show how His laws should be construed, and provided "cases" to illustrate their applications to the daily lives of His people.
God "did not, even then, trust them [His precepts] to the short memory of a people who were prone to forget His requirements, but wrote them upon tables of stone. He would remove from them [Israel] all possibility of mingling with the His holy precepts any tradition, or of confusing His requirements with the practices of men" (1SP 264).
"He then came still closer to His people, who were so readily led astray, and would not leave them with merely the ten precepts of the decalogue. He commanded Moses to write, as He should bid him, judgments and laws, giving minute directions in regard to what He required them to perform, and thereby guarded the ten precepts which He had engraved upon the tables of stone. These specific directions and requirements were given to draw erring man to the obedience of the moral law, which he is so prone to transgress" (1SP 264).
"Moses wrote these judgments and statutes from the mouth of God while he was with Him in the mount. If the people of God had obeyed the principles of the ten commandments, there would have been no need of the specific directions given to Moses, which he wrote in a book" (1SP 265). "These directions relating to the duty of the people to God, to one another, and to the stranger, were only the principles of the ten commandments amplified and given in a specific manner, that none need err. They were designed to guard the sacredness of the ten precepts engraved on the tablets of stone" (PP 364).
The Moral Law
"The law of God existed before the creation of man or else Adam could not have sinned. After the transgression of Adam the principles of the law were not changed, but were definitely arranged and expressed to meet man in his fallen condition. Christ, in counsel with His Father, instituted the system of sacrificial offerings: that death, instead of being immediately visited upon the transgressor, should be transferred to a victim which should prefigure the great and perfect offering of the Son of God" (Signs, 14 Mar 1878; 1SM 230). And, for the first time in human history, people are shown the two systems of law, the moral and the ceremonial.
"The law of God is as sacred as Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required" (PP 52).
The ten commandments, written by the Finger of God on two tablets of imperishable stone were kept in the ark in the most holy place of the Sanctuary (Ex 25:16, 21; 40:3, 20; 1 Kings 8:9; Heb 9:4). They were the foundation principles of the government of Heaven represented by the mercy seat.
Israel's National Laws
"The Sovereign of the world has made known, in the ten commandments, the principles that should govern mankind. . . . The law of ten commandments, given in awful grandeur from Sinai, can never be repealed while the heavens and the earth remain. All enlightened law and government have their origin in those ten words of the Almighty. . . . The specific rules for the government of the social and religious life of the Hebrews, were given to Moses for the Israelites, and embraced the principles of the commandments. But those commandments themselves, spoken by the voice of God in the hearing of all the people, and engraven on the two tables of stone, were given for the benefit of all mankind, and were to endure through all time" (Signs 7 Mar 1878).
"Christ, to enforce the will of His Father, became the Author of the statutes and precepts given through Moses to the people of God. Christians who praise Christ, but array themselves against the law governing the Jewish church, array Christ against Christ" (Signs 15 April l875).
The Ceremonial Law
"When man fell by transgression, the law was not changed, but a remedial system was established to bring him back to obedience. The promise of a Saviour was given, and sacrificial offerings pointing forward to the death of Christ as the great sin-offering were established. But had the law of God never been transgressed, there would have been no death, and no need of a Saviour; consequently there would have been no need of sacrifice" (PP 363). The ceremonial law was a stop-gap provision to reveal Christ's saving ministry.
"The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters, the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service. After the completion of the Tabernacle, He communicated with Moses from the cloud of glory above the mercy-seat, and gave full directions concerning the system of offerings, and the forms of worship to be maintained in the Sanctuary. The ceremonial law was thus given to Moses, and by him written in a book. But the law of ten commandments spoken from Sinai had been written by God Himself on the tables of stone, and was sacredly preserved in the ark" (PP 364-5).
The ceremonial laws, written by Moses in a book at the Lord's behest, were kept "in the side of the ark of the covenant" (Deut 31:24-26; cf. 2 Kings 22:8; 2 Chron 34:14). The preposition "in" (m) in Hebrew has also been translates "by the side of the ark" (RSV, ASV).
Natural Law
This brings us to a further point in this investigation of law. Where does the so called "natural law" fit into God's "two-fold system"?
Natural law deals with the course of nature as established by God at creation, and then modified after the fall and the flood. It embraces all the laws of the various sciences, chemistry, physics, astronomy, biology, mathematics, et cetera. Its principles may be discovered through a careful study of the things which God has made (Rom 1:19-21).
"Thou shalt not kill." "All acts of injustice that tend to shorten life; the spirit of hatred and revenge, or the indulgence of any passion that leads to injurious acts towards others [also reacts on the perpetrator], or causes us even to wish them harm (for `whoso hateth his brother is a murderer'); all self-indulgence or unnecessary deprivation or excessive labor that tends to injure health,--all these are, to a greater or less degree, violations of the sixth commandment" (PP 308). With the Psalmist we exclaim, "Thy commandments are exceeding broad!" (Ps 119:96).
"He who hungers and thirsts after God will seek for an understanding of the laws which the God of wisdom has impressed upon creation. These laws are a transcript of His character. They must control all who enter the heavenly and better country. . . . God's law is written by His own finger upon every nerve, every muscle, every faculty which has been entrusted to man" (Unpublished Testimony, 30 Aug l896). And since God is the Author of the laws of our being, "our first duty, one which we owe to God, to ourselves, and to our fellow men, is to obey the laws of God, which include the laws of health" (3T 164). In fact, "it is just as much sin to violate the laws of our being as to break one of the ten commandments, for we cannot do either without breaking God's law" (2T 70).
"Every law governing the human machine is to be considered just as truly divine in origin, in character, and in importance as the word of God. Every careless action, any abuse put upon the wonderful mechanism, by disregarding His specified laws of the human habitation, is a violation of God's law. This law embraces the treatment of the entire being" (Unpublished Testimony, 11 Jan l897).
Two-fold System of Legislation
"The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to His sacrifice and to His priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the Hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sins of the world. Then all the sacrificial offerings were to cease. It was this law that Christ `took out of the way, nailing it to His cross' (Col 2:14). But concerning the law of ten commandments, the Psalmist declares, `Forever, O Lord, Thy word is settled in heaven' (Ps 119:89). . . . The law of God is as immutable as His throne. It will maintain its claims upon all mankind in all ages" (PP 365, emphasis added).
"Moses himself framed no law. Christ, the Angel Whom God had appointed to go before His chosen people, gave to Moses statutes and requirements necessary to a living religion and to govern the people of God. Christians commit a terrible mistake in calling this law severe and arbitrary, and then contrasting it with the gospel and mission of Christ in His ministry on earth, as though He were in opposition to the just precepts which they call the law of Moses" (RH 6 May l875). "One changeless and eternal, the other provisional and temporary" (PP 370).
"With the great sacrifice offered upon Calvary, ended that system of offerings which for four thousand years had pointed forward to the Lamb of God. Type had met antitype, and all the sacrifices and oblations of the ceremonial system were there to cease" (GC 328).
"For the Gospel of Christ reflects glory upon the Jewish age. It sheds light upon the whole Jewish economy, and gives significance to the ceremonial law. The Tabernacle, or Temple, of God on earth, was a pattern of the original in heaven. All the ceremonies of the law were given by Christ Himself, Who, enshrouded in a pillar of cloud by day and a pillar of fire by night, was the Leader of the host of Israel; and this law should be treated with great respect for it is sacred" (Signs 29 July l886).
By Grace Law is Kept
The new covenant is not new, but a renewed, the eternal covenant. All of God's children are saved by grace. When they are truly converted, the spirit creates a new heart, no longer the stony heart, but a heart of flesh.
When the law of God is written in the hearts of men, they then shall keep them not as burdens, but as joy and delight.
Psalm 37:31 The law of his God is in his heart; none of his steps shall slide.
David proclaimed "I delight to do thy will, O my God: yea, thy law is within my heart." Psalm 40:8. Wasn't this a declaration of David too was under the New Covenant?
Proverbs 3:1 My son, forget not my law; but let thine heart keep my commandments:
Jer 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
Heb 8:10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
Heb 10:16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

"O how love I Thy law! It is my meditation all the day. Thou through Thy commandments hast made we wiser than mine enemies; for they are ever with me. I have more understanding than all my teachers; for Thy testimonies are my meditation. I understand more than the ancients, because I keep Thy precepts" (Ps 119:97-100).

 

[OntheDL]

The Commandments: the Eternal Law
The law of God, the Ten Commandments are the standard of judgment. They are a transcript of Christ's character. Our works which reflect our character shall be judged against the 10 precepts which reflect His character.

As we saw the Ark of Testimony which stood in the center of the MHP which is the center of the heavenly side of salvation, the sacred law inside the ark forever testifies the standard of righteousness: Christ's character. And it testifies the true course of our walk at the close of the history of salvation, we are to acquire His character. Righteousness is now imparted to us.

Etched in Sapphire Stones
We have seen in previous lessons the color blue in the veils of the sanctuary represents the law.

Number 15
37 And the LORD spake unto Moses, saying,
38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:
39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them ; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: 40 That ye may remember, and do all my commandments, and be holy unto your God.

Exodus 24
9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
12 And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

Psalm 97:6 The heavens declare his righteousness, and all the people see his glory.

 

[ruready22]

The laver is an interesting object lesson. While there is an application to the individual, the primary application is very important and has been pointed to with this statement from a previous post.

"The attitudes exhibited by the priests were to serve as examples to Israel, for if they "showed great reverence for God by being very careful and very particular as they came into His presence, it gave the people an exalted idea of God and His requirements. It showed them that God was holy, that His work was sacred, and that everything in connection with His work must be holy; that it must be free from everything like impurity and uncleanness" (2T 612).


Those who enter into ministry to others must first be "clean". The "priest" was the only one to be cleansed and it was before he began dealing with holy things. The same applies to individuals who want to be disciples of Christ. How can we help others if we are not clean? We cannot.