The Sanctuary Study

djconklin · Mar 3, 2007

How can we help others if we are not clean? We cannot.

Excellant point!

ruready22 · Mar 3, 2007

It is so important that we remove the beam from our own eye before we try to help others.

Also, how do we want to represent our Lord?

OntheDL · Mar 9, 2007

AARON'S BUDDING ROD
All my life is Christ's

A dead branch that was brought back to a full life cycle in the presence of the glory of God.

Bud

Blossom

Fruit

Moses encountered Christ at the burning bush. He had been a shepherd in Midian for 40 years. Following his flocks from one water to another. He suddenly saw in his journey the strange sight. With the rod in his hands, he approached until ordered to stop. The divine voice reminded him that the place upon which he stood was holy ground. And there Jesus in one of the strangest manifestations of the Old Testament spoke with His chosen leader and revealed the glory of redemption. The burning bush speaks of the incarnation, DA 23. In the incarnation, the glory of almighty God, dwelled in the tiny body and did not destroy it. In the flaming bush, the same glory dwelled in a tiny shrub and did not consume it. Fire the enemy of wood, only made that bush a tree of light.
As God encouraged Moses, the shepherd was commanded to throw it on the ground. It became immediately a snake. Then the voice said, catch it by the tail and lift it up. This was an act of faith to those who know the adders. But he believed and seizing it and found he had a rod again in his hand. With this rod he was to work miracles. We see him then before Pharaoh, again making his rod a serpent, the serpent devoured the make belief serpents of magicians of Egypt. We saw this rod strikes the ground, strikes the river, lifted up in air, bringing one plague from another. As the children of Israel journeyed to face the Red Sea, Moses was commanded again to up raise his rod, by its authority, a way across the sea was made. The rod of the shepherd had become almost the scepter of the Mighty King. In the wilderness, people lacked water. Again the rod was used to smite the rock, and from it opened the fountain that saved the lives of millions of children of Israel. A rod is an emblem of the son of God. And so is the rock. The rod smote the rock. Dimly pointing the truth that no man smote Christ in death. He laid down His life, he took it up. Himself the rod, himself the rock.
The rod of Moses had become the rod of God. The sign of power and majesty.
Within two months of God's rescue of the Israelites from Egyptian bondage, most of them had turned their backs on Him and worshiped a golden calf! They did this while their leader was esconsed with the Lord on Mount Sinai receiving the decalogue. As we have noticed, these contained the terms of the everlasting covenant which He wished to make with them, and also divine definitions of every class of ideal relationship, and, by contrast, with every kind of sin. At this time Moses also received instructions regarding the Sanctuary at which Israel would worship God and obtain cleansing from their sins.
Because they were the only tribe which had remained faithful to Him during this crisis, the Lord entrusted the Levites with the ministry of His Tabernacle. Out of this sept He called Aaron and his sons to the signal honor of the priesthood. This appointment later precipitated a further rebellion.
Korah, the Levite chieftain, allowed jealousy against Aaron to smolder in his heart. Not satisfied with the Divine arrangement, he demanded that all Levites should be appointed priests. Soon his friends Dathan and Abiram, the princes of the tribe of Reuben, added the argument that, since the first born of each family had been the priests from earliest times, they, as the chiefs of the first-born tribe, should be the priests for all Israel. They reminded the people that the Lord Himself had declared, "Israel is My first-born" (Ex 4:22; Num 16:1-3, 8, 9), and they vigorously urged their claim that Reuben, and not Levi, should be selected for Sanctuary service.
Unity Among Diverse Malcontents
These three angry malcontents, each for reasons of his own, joined forces to oppose Moses and Aaron, and soon rallied 250 tribal rulers, "famous in the congregation, men of renown" (Num 16:2), to join in a planned confrontation with God's appointed leaders. Inspiration noted that they "envied Moses in the camp" for his divinely assigned authority, and "Aaron, the saint of the Lord" (Ps 106:16) because of his heaven-conferred office. The dissidents brushed aside God's decision in the matter, shouting, "Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord" (Num 16:3).
At the height of the crisis the Lord suddenly intervened, and ordered Moses to impose a test. Each of the 250 princes was invited to bring a brazen censer of his own making, with fire of his kindling (Lev 10:1, 2), to burn incense of his choice, and personally present these to the Lord at the Sanctuary (Num 16:5-7, 16-18; Ps 106:16-21; see PP 393-405). The Divine rubric all Israel had just received clearly stated that only the anointed priests might come into God's presence, and then with censers of gold of His design, to offer incense made according to His recipe (Ex 30:34-38), on fire of His kindling (Ex 30:7, 8; 2 Chron 26:16-18; Num 16:18, 19). That these leaders were aware of these requirements of the Lord is shown by their envy of Aaron's functioning as priest, authorized by the same body of regulations. But the 250 princes high-handedly went ahead with their display of defiance (Num 16:17, 18, 35), and God's retribution swiftly followed. Fire from heaven consumed them in a moment (Ps 106:17, 18). Korah, Dathan and Abiram were buried in the gaping earth, while their guiltless children were safe (Num 26:11). By these signal judgments the Lord established the position and authority of Moses as the undisputed leader of His people (PP 396-403).
Character the Foundation of Ministry
Korah and his companions had forgotten that the prerequisite of Sanctuary ministry is holiness of life, and not pedigree or position. Throughout Scripture the Lord has repeatedly taught that only the indwelling Spirit can sanctify the life. The ground about the burning bush was holy solely because God was there; and this was true also of the Sanctuary and Temple. When the Shekinah departed from it, even "His house" was left desolate (Matt 23:38). Christ, the light and life of mankind, sanctifies His disciples by His presence abiding in their hearts. Only as they are anointed with His Spirit and clothed with His righteousness, can they grow to be like Him. Although Aaron had at first proved weak and compromising, the Lord had seen the depth of his repentance and noted the strength of his decision to amend his life, and had called him to office; and those whom He summons to service He sanctifies and empowers (1 Thess 5:24).
When the rebellion of the princes had been contained, and the culprits removed, some of the people still cherished doubts regarding Aaron's ministry. Jehovah, therefore, issued a further challenge to confirm that Aaron was indeed His appointee. A representative prince from each of the twelve tribes was invited to present his staff of office identified with his name. These were to be placed in the Tabernacle, "before the Lord," with "the rod of Aaron . . . among their rods" (Num 17:6). The high priest's staff, thirteenth among the dozen tribal rods, anticipated our High Priest, thirteenth among the twelve disciples, who one day will "sit on twelve thrones judging the twelve tribes of Israel" (Luke 22:30.)
God explained the purpose of the test: the owner of the rod which should "bud" was His chosen priest. During the following night, Aaron's rod not only budded, it also blossomed and bore fruit! (Num 17:1-9). It had appeared exactly like the others until its resurgent life demonstrated the operation of the power of God within it. Its fruit pointed to the goal of the high priest's ministry. "This miracle effectively settled the question of the priesthood" (PP 403), and Aaron was thereafter acknowledge as Heaven's choice. Its life proved the power that was working beyond all human reckoning. Its fruits pointed to an experience of effective service. This was the goal all priesthood. The rod was symbol of His power, PP 351. For in place of the shepherd’s stuff, the rod of power had been given to him which he could not lay down until God had released him, PP396.
Aaron's Rod was Resurrected
Aaron's "rod" developed its innate nature to produce "buds, flowers and almonds" (Num 17:8). The Master once penetratingly enquired, "Do men gather grapes . . . of thistles?" (Matt 7:16). The implications of His question also applies in our study of the rod's fruit. Its almond nuts proved that the desert branch had once been cut from an almond tree. The lesson is clear. The variety of fruit borne depends on the nature of the tree.
Korah, Dathan and Abiram could not produce the "peaceable fruit of righteousness" from lives distorted by cynical envy and blighted by angry rebellion. They had argued that all the people of Israel were holy, and had urged their pedigrees as their titles to priestly ministry, when all they actually coveted was the position, power and prestige attached to the office. Through the acted parable of the fruiting rod, the Lord emphasized that only His Spirit-enlivened servants are qualified to bear the fruit of sacerdotal service.
The "Awakened" Almond Rod
Because the almond is the first to blossom in the spring, the Israelites called it "the watcher, "the waker" or "the hastener" (Jer 1:11, 12). God used its Hebrew name as a pun to illustrate that He, as the "Wakeful Watcher" of His people was "hastening" to their defense. The precocious almond also points to Jesus, the "first fruits" of all the "trees planted by the rivers of waters" (Ps 1:3), Who was the Pioneer of all who will one day awaken from the grave. He did this for the defense of the government of heaven, the vindication of His saints, the salvation of His church and the silencing of all gainsayers. It was a token to hasten His completed work.
We think of spring as the season of buds, although they actually form in the autumn. It is their development which pushes off the old leaves. Then, as the end of every twig, these tightly rolled bundles of life wait it out through the cold of winter, ready to burst forth in the spring. Seeming so fragile, they preserve within themselves the very existence of the tree, its fruit and its future. Buds foreshadow renewal, they promise growth after winter's death-sleep, and they provide for a resurrection. Buds also represent infancy and childhood, in Jesus, and in us.
The beautiful pearly white almond blossoms on Aaron's rod were the glorious insignia of spring, and the promise of later fruitfulness. These flowers represent fragrant youth with their lovely promise, in Jesus, and in us.
The almond nuts sang of mature growth and bountiful harvest. They promise reproduction to a thousand generations, and represent life stretching out into the endless future. Stored with the sun's energy and the dew's life-giving moisture, the nuts suggest growth to maturity, purpose achieved, and the hopes of a life consummated in God's special way, in Jesus, and in us.
Aaron's Resurrected Rod Represents Three Stages of Growth
Aaron's dead branch developed through all these seasons in a single night to epitomize life's full cycle. A tree which bears only leaves exists only for itself. But when fruit develops, it reaches out to a thousand unborn generations. This self-sacrificing process of fruit-bearing points to the ministry of Jesus. God promised Abraham: "In thy Seed shall all the nations of the earth be blessed" (Gen 22:18), and Paul identified this Seed with Christ (Gal 3:8, 9, 16, 18; Acts 3:25, 26). Christians are the fruit of the true Seed, with the hope of eternal life stretching out before them.
No leaves are mentioned in connection with Aaron's rod. Adam and Eve used fig "leaves," the first leaves mentioned in Scripture, to make clothes to hide their nakedness. In Christ's acted parable of the cursed fig tree, the fact that it bore "nothing but leaves" (Matt 21:19; Mark 11:13, 14) represented the condition of the Jewish nation smothered with empty pretensions and camouflaged by hypocrisy. And because of this failure to bear fruit, the fig tree suffered the Saviour's blighting curse (Gen 3:14, 17; DA 583). In Scripture leaves are used to illustrate man's futile efforts to conceal his guilt with his own works (Gen 3:17), while, at the same time, he seeks to exhibit his own self-righteousness (COL215). By contrast, Aaron's fruit-bearing rod is a type of the life-giving ministry of Jesus our High Priest.
The rod, of course, had died before it was resurrected by God. Moses, its original owner, had probably cut it from a tree as a staff to aid him in fording rivers, climbing mountains, and warding off wild beasts. Even when later presented to his brother, the rod looked exactly what it was, a lifeless stick with little intrinsic loveliness. It is thus an allegory of Him Who, while on earth, had "no beauty that we should desire him" (Isa 53:2), but, in the sight of heaven, was, and is, and forever will be, of incalculable worth.
Only Eternal Light can Give Eternal Life
But Aaron's rod lay "before the Lord" in the Tabernacle with the light of the seven-branched candlestick, emblem of the "seven Spirits of God," shining upon it all through the night. And from this glory it partook of a new life.
Aaron's rod lived through an entire life cycle after only one night in God's presence. Year by year His life-giving energy causes vine roots and shoots to change rain into wine in a thousand vineyards, but the True Vine turned water into wine in an instant (John 2:7-9). Season by season grain matures into harvests in many farmers' fields, but in a moment the Corn of Heaven satisfied the hungry thousands by multiplying a loaf (Matt 15:36-38; Mark 8:5-9). Through nature's constant cycle fish reproduce in river and ocean, but at a touch of Christ's creative hands the disciples were able to divide "a few small fishes," dead and cooked, to feed a multitude. In these days "His eternal power and Godhead" may be "clearly seen, being understood by the things that are made" (Rom 1:20. And so it was that while Israel slept this creative energy rapidly transformed Aaron's dead stick into a fruit-bearing Branch.)
The Rod Developed in a Desert Land
Aaron's rod budded in the barren wilderness, signaling to privileged "trees planted by rivers" that they were without excuse. These circumstances anticipated the conditions in which the Saviour grew up as "a root out of dry ground." He achieved the seemingly impossible in scorned and wicked Nazareth, and demonstrated the power of His Father to encourage all to live by faith to His glory.
In Egypt Aaron's rod had devoured serpents and absorbed their poison (Ex 7:9-12), Biblical symbols of the devil (Rev 12:9), to enable God's people to escape from satanic bondage. The stick had even mysteriously changed its appearance to appear temporarily as a snake (Ex 4:3, 4), while not actually becoming one, to point to the humility of God's celestial Branch (PP 264). Healing power was later exhibited through the lifeless serpent of brass, to restore those who were dying from the venom of vipers. These illustrations sing of the changes undergone by the Son of God on the cross when lifted up to give healing to enslaved and perishing souls (John 3:14, 15). By assuming fallen human nature in order to be stretched aloft upon a pole like a common criminal, Jesus, "Who knew no sin," became the sin-offering to save lost sinners who choose to look to Him for life and health.
Moses' Rod Becomes Aaron's Rod
At the Lord's command Moses, the original owner of the staff, placed this "rod of God" (Ex 4:20; 17:9; Num 20:8, 9) in the charge of his brother Aaron (Ex 7:9, 10, 12, 19). The Lord Himself described it as "thy rod wherewith thou smotest the river" Nile (Ex 17:5). Through divine power this stick had reduced to impotence the major false gods of Egypt (Ex 8:5; PP 758), and then procured passage through the Red Sea for the escaping hosts of Israel (Ex 14:16). Only the leader's outstretched rod was later needed to make the piled up waters into a grave for the defeated Egyptians (Ex 14:26). Jesus, the antitypical resurrected Branch, entered upon His mediatorial ministry as the Victor over Satan's kingdom, and Leader of His followers out of the bondage of sin and across the sea of death and through the parched desert to the Promised Land. Following his validation as priest, through the evidence of his resurrected rod, Aaron was ordered to make an atonement for all Israel. It was after His own resurrection that Jesus, in obedience to His Father's will, entered upon His mediatorial ministry in the heavenly Sanctuary.
Aaron's rod had performed many tasks for its owner. It had helped him to cross sea and desert, and climb the steeps. It had protected him against wild beasts and steadied him along treacherous rocks, and aided him as shepherd in tending lambs and guiding wandering sheep back to the fold. From this humble beginning the resurrected rod was eventually exalted to a place of honor in the ark of God, the emblem of His throne of grace (1BC 1115; Heb 9:4). Its finger points to Jesus, Who, following His resurrection ascended to His Father's throne, to an honored position in the very bosom of the Eternal.
Aaron's Rod was a Constant Memorial to God's Power
Aaron's rod was to be a constant reminder to Israel of their old life in Egypt and their wanderings in the wilderness, as well as the new life in the presence of God in the Promised Land. Moses and Aaron had been accused by the rebels of leading God's people into death by starvation and thirst, but the resurrected rod was a sign which guaranteed that they were journeying into a future with hope (Jer 29:11). It was also to be a witness to every later age to the futility of those who reject God's ordained leaders. During the years of pilgrimage, the rod with its buds, blossoms. and fruit resting in its place on the tablets of the law, helped His faithful, believing ones to remember the power of the Lord.
"This wonderful rod was preserved to be frequently shown to the people to remind them of the past, to prevent them from murmuring, and again calling in question to whom the priesthood rightfully belonged" (1BC 1115; 4SG 35, 36). Jesus, our living and fruit-bearing High Priest, seated on the throne of the Eternal, is not only our reminder of the horrors of rebellion which necessitated Calvary, but He also keeps alive before us the hope of reaching the shining haven into which He, as our Forerunner, has already entered as our Guarantor.
When Israel at last arrived at the border of the Promised Land, the water, which had flowed for forty years from the smitten rock, ceased, and again the untrusting ones murmured against Moses. God immediately ordered the legislator to take "the rod from before the Lord," as the symbol of his divine authorization, and invite the rock to continue to provide its living water (Num 20:8-11). But instead the exasperated leader stuck it twice! Because of his disobedience Moses forfeited the privilege of entering Canaan. His careless disregard of the Lord's expressed command, and his assumption of authority in providing water, had turned the focus of the people away from the power and prowess of Jehovah toward the human instrument.
The Rod Smote the Rock
At God's command, forty years earlier, Moses had used this rod to strike the rock to produce water (Ex 17:5). Like the rod, the rock itself was a type of Jesus (1 Cor 10:4). Jesus is Himself the Rod, Himself the Rock. In the divine plan the Saviour was to be smitten only once. When Moses recklessly struck the rock the second time, his act was not only contrary to God's request, it also mutilated His symbolic design. Let us listen to the warning voice of the Rod (Micah 6:9), lest we are tempted to crucify the Son of God afresh.
Moses, the first to observe the miracle of Aaron's resurrected rod, was ordered by the Lord to place it in the ark (Num 17:9, 10). After His resurrection Jesus ascended to heaven to be officially examined by His Father, and on His return to earth was observed by the people for forty days. Following His second ascension He resumed His honored position on the throne, and then on the Day of Pentecost, ten days later, was anointed as High Priest, and thus began His mediatorial ministry for mankind.
Remembered as "a token against the rebels" "that they die not," Aaron's resurrected rod was a deterrent to any one tempted to murmur against the divinely appointed priest. When the test started the thirteen rods looked alike, dead and dried, with no preeminence one over the other. The resurrection of one of them made all the difference, and validated the priesthood of Aaron. In the same way "the power of an everlasting life" established Christ as man's High Priest. Today it is the new birth which makes the disciple a child of the heavenly Father, as well as a member of the "royal priesthood."
The Rod is the Standard of Measurement
Aaron's rod represents a special function of Christ Himself. When the night of darkness covers the earth "the Portion [or Inheritance, another name of God] of Jacob is not like them [false gods]; for He is the Former of all things: and the Rod of His inheritance: the Lord of Hosts is His name" (Jer 51:19). When His followers identify with Jesus then "Israel is the rod of His inheritance" (Jer 10:16). The Psalmist prayed, "Remember Thy congregation, which Thou has purchased of old; the rod of Thine inheritance, which Thou has redeemed; this mount Zion, wherein Thou has dwelt" (Ps 74:2). This "rod" is considered the divine unit of measurement or judgment by which the quality of the world is assessed. Inspiration declared, "Jacob is the lot of His inheritance" (Deut 32:8, 9). The word "lot" means a surveyor's line or "chain," used to calculate the area of the land he is measuring. Even today we speak of a rod as a unit of linear calculation. "When the Most High divided the nations" He estimated the territory which each should occupy with the well-being of His people Israel as His criterion. Jesus, of course, is the final standard of measurement, the true "Rod out of the stem of Jesse, and [that is to say] a Branch" (Isa 11:1). And when the Lord recommended that John, the Revelator, as the representative of God's people following the "great disappointment" of l844, should "measure" the Sanctuary, its altar, and its worshipers, He gave him "a reed like a rod," which he was to use as his unit of evaluation (Rev 11:1). Let us read Jesus in this sign. He is the reality by which the Sanctuary, and all it contains, are to be studied and understood.
The Rod and the Tree of Light
The symbolism of the resurrected rod is clearly seen in the seven- branched candlestick which resembles a formalized golden almond tree of lights (Ex 25:31-35). Its three pairs of branches are embellished with buds, blossoms and almonds, and thus represent thrice seven golden almond rods. Golden lamps, shaped like almonds, were located at the ends of each of these branches, as well as on the central almond shaft or trunk. Since the almond rod was primarily a symbol of the resurrection life, the living branches of the candlestick remind us first of the Resurrected One "Whose life was the light of men" (John 1:4), as well as of all born again disciples who join Him in upholding the light of truth.
Let us summarize: The resurrected Branch first represented the cycle of experience of the life-bearing, light-bearing, fruit-bearing Christ, and established the credentials of the High Priest appointed by Heaven. When the disciple identifies with His Saviour, the resurrected rod also pictures the ideal toward which he should grow. And in imagination, let us watch the rod during the years of Israel's wanderings, comforting and directing, leading to victory and vindicating the leaders appointed by God, and reaching its final resting-place in the throne of the Omnipotent. Its message glows with the presence of the Messiah, and points to the path He has blazed for us. And today the Voice from the throne calls across the ages, "Hear ye the Rod" (Micah 6:9).

OntheDL · Mar 16, 2007

HIDDEN MANNA

The people of Israel had at last been emancipated, and were on their way to the Promised Land. Egypt was a fading nightmare, and Canaan, the vision of a happy tomorrow. But today the multitudes were wearily trudging through "the waste, howling wilderness" (Deut 32:10), hungry and disheartened. Although they had been granted abundant evidences of the Lord's leading, many had not committed themselves to Him and His cause, or learned to trust His plans. Now they derisively questioned in unbelief, "Can God furnish a table in the wilderness?" (Ps 78:19).

But their heavenly Father refused to censure them, and, instead, "when all means of sustenance failed, God sent His people manna from heaven; and a sufficient and constant supply was given. This provision was to teach them that while they trusted in God and walked in His ways He would not forsake them" (DA 121). His bountiful boon not only met their immediate needs, it also tempered their loyalty, for the Lord planned that their hopes should rest on this premise: human need is Divine opportunity.

From Heaven
God's gift to His famishing people was manna. For this they did not plough or sow; their part was to accept it thankfully. Listen! The song of the manna is Christ. He declared, "My Father giveth you the true Bread from heaven, . . . [which] giveth life unto the world" (John 6:32, 33). No eye had ever before seen this celestial food, nor had tongue tasted its flavor. And because the Israelites "wist not what it was," they named it in Hebrew "Manna--What is it?" (Ex 16:15), to register their ignorance.

Heaven's most precious Gift is still man's profoundest mystery. From the mists of eternity the true Manna came to earth as Bethlehem's Babe. He Who filled illimitable space left His Father's bosom to nestle for nine months beneath a woman's heart. Even now, enthroned as heaven's King, He is forever imprisoned in a human body. And mystified men and women continue to ask, "Manna--What is He?" exclaiming with a sigh, "Great is the mystery of Godliness" (1 Tim 3:16).

Manna is a many-voiced organ, with its choicest melody of satisfying grace. "Sustained by `the corn of heaven' (Ps 78:24), they were daily taught that, having God's promise, they were as secure from want as if surrounded by fields of waving grain on the fertile plains of Canaan" (PP 297). And for forty years "'man did eat angel's food' (Ps 78:25)--that is, food provided for them by angels" (PP 297)

When night was darkest this shower of beneficence cascaded to earth. Unaware of its advent, God's sleeping hosts came to realize that "He that keepeth Israel shall neither slumber nor sleep" (Ps 121:4). Christ's parabolic word "night" depicts a world groping in darkness and shrouded in spiritual blindness (Matt 13:25). Night is the opportunity for the enemy to cast tares into the garden of God. Night masks the powers of evil on their sinister task of stealthily stalking unwary men and women. But, "the people which sat in darkness" were not left in helpless despair, they "saw light, and to them which sat in the region and shadow of death Light is sprung up" (Matt 4:16). Thank God! Night is also the prelude to the rising of the Sun of Righteousness with healing in His wings (Mal 4:2).

Touched the Earth
Manna reached down to touch the face of the bare earth (Ex 16:14). Its gospel voice asks, Could Jesus have descended any lower? When the royal Father's only Son came to earth, He found no magnificent palace prepared as His home, nor liveried retainers stationed to honor His path or guard His crib. No deep-toned bells caroled His birth, nor did stately pageantry proclaim Him Prince of heaven and earth. From the celestial throne He stooped low to enter the manger, His majesty measured by His meekness, His splendor by His shame, and His fullness by His self-emptying. He lived with men as Man, and died for sinners as God's Lamb. And now all earthly blessings flow from Christ Who reaches down to where His people wait.

Shimmering each dawn from the desert sand the manna sang yet another stanza. The shortest hand may reach it! Every day the Israelites either knelt to gather a day's supply, or trampled Heaven's bounty under foot. These choices are still ours. At each dawning, we either gather our day's supply of Christ our Manna, or indifferently go on our ways.

Manna's daily companion was the gentle dew (Ex 16:13, 14; Num 11:9). Dew is a symbol of the nurturing, life-giving ministry of the Holy Spirit (Hos 14:5; DA 386). This bridal veil of loveliness reminded Israel of heaven's gentle kindness, as like hoar frost at winter's daybreak, it sparkled on the sand in a thousand flashing rainbows. All during Israel's pilgrimage, "the manna continued to fall, and they were fed by a divine hand morning and evening" (3T 340). In this way God taught His people to gather their daily provisions, and reminded them that only those who refused Heaven's Gift went hungry.

Must be Gathered Early
The pale beams of the rising sun lighted up this busy task (Ex 16:13, 14), as they often did the Man of Nazareth seeking power from His Father. He, too, started on His quest "a great while before day" (Mark 1:35). The Spirit asks each pastor: "Are all the members of your church seeking to gather fresh manna every morning and evening? Are you seeking divine enlightenment?" (5T 486). Then invite Jesus to fill your mind at your day's beginning, and His peace will smile upon your night's repose.

Manna speaks to youthful hearts: Give God your freshest strength, it says, for He has promised, "those that seek me early shall find me" (Prov 8:17). On bended knee gather His Spirit's treasures "in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them" (Eccl 12:1).

Manna was unobtrusive, it seemed but a tiny white seed of coriander (Ex 16:31; Num 11:7, 8) upon the sand (Ex 16:14), and so the careless passed it by, as they later did the Carpenter of Nazareth. Often despised and rejected, the "still small voice" (1 Kings 19:12) of the Spirit, too, may very easily be ignored by the undiscerning, or even silenced by the callous!

Manna was round (Ex 16:14). Man's fingers could find no starting place on it, and its surface was without end. It asks, Who can grope backward to Christ's beginning, encompass His present, or span His tomorrow? Through all the ages He is ageless, unchanging, complete. His love envelops everything, while His Spirit embraces mankind within the circle of His grace.

Manna was white, and its pearly purity covered everything on which it nightly fell (Ex 16:14). This innocence whispered of its home beyond the clouds, and invited every Israelite to fix his imagination on Christ Whose righteousness, as a robe of snow, is ready to cover each penitent's confessed and forsaken sins (Isa 1:18; Rev 19:8).

A Symbol of Jesus
Manna looked like bdellium which the Arabs call a pearl (Num 11:7, Moffat; see Gesenius, Hebrew Lexicon; the LXX renders it crystal). Ponder the manna's litany of Christ, heaven's priceless Pearl. On the surface of the pearl a thousand minute crystals split up the light of the sun into myriads of lovely rainbows. These signs of God's everlasting covenant (Gen 9:11-17), shimmering across the pearl's radiant face, smile to us of the Saviour's unchanging love. Since the light of God's eternal Son is too dazzling for our tired eyes, the Spirit, heaven's inspired Prism, takes His glory and breaks it into every hue and tint of His many-splendored grace (1 Pet 4:10, "manifold" is literally many colored; cf. 1 Pet 1:6 for many colored temptations), and so enables us to discern His loveliness.

Manna daily encouraged all to trust God's word. Each mouthful testified of His unfailing promises. Jesus declared, "The words that I speak unto you, they are spirit, and they are life" (John 6:63). We construct our words by means of the letters of the English alphabet. Scripture shows Jesus to be these building blocks of heaven's speech. He Himself says, "I am Aleph and Tau, Alpha and Omega" (Rev 21:6; 22:13; 1:8, note: "Eastern text says Aleph and Tau;" Lamsa, New Testament), the inclusive divine Alphabet both in Hebrew and Greek, encompassing between these limits the fullness of God's speech of communication (Heb 1:1, 2). By Him Deity forms the inspired words to depict the living Word. When the Eternal wished to talk with mankind face to face, He used the Babe of Bethlehem, His Word incarnate (John 1:1, 14). Jesus also gave us His inspired word through His prophets (1 Pet 1:10-12). Do we now regard Him as our Father's personal and sustaining word within our souls? Moses explained these truths to Israel: He "fed thee with manna . . . that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord" (Deut 8:3, 16). Now He invites us to "taste and see," and urges us to eat and grow (Ps 34:8).

By God's design each gathering hand obtained enough manna for its daily needs (Ex 16:16-21). Although the feeble were able to harvest but little, while the vigorous were tempted to obtain too much, when each persons's rations were weighed in the balances of the sanctuary, Heaven's bounties were found to be precisely adequate for every family. This seemed miraculous, even to Paul. He was surprised that those who "gathered much had nothing over, and he that had gathered little had no lack" (2 Cor 8:15). It is impossible to explain this mystery, but it shows that in Heaven's estimation hunger is the only limitation to God's bounty. Each individual was daily satisfied "according to his eating" (Ex 16:18). Our capacity to receive is Heaven's measure for giving. Famished heart, God's store of living Bread is overflowing, feast to the full! Eternal Spirit, direct our appetites.

Fell Only on the Encampment of God's People
Manna fell only within the confines of the encampment of God's chosen people (Ex 16:13, 14; Num 11:9). Wandering tribes vainly searched for it far and wide. But even "the mixt multitude" never went hungry while they remained with Israel. Jesus declared to the woman by the well, "Salvation is of the Jews" (John 4:22), and Jesus the Jew is the unchanging Bread of life (John 6:41, 48). He explained to His disciples the channel through which the Spirit invariably serves humanity. "I will send [Him] unto you" (John 15:26). He emphasized, and continued, "and when He is come [to you] He will convince the world" (John 16:7-11, margin). Through Spirit-filled believers the Saviour's ministry is to spread. Are we His continually yielded channels?

Manna fell around each Israelite home. The feeblest needed only to lift the curtain of his tent to find supplies at his feet. "The Lord is nigh to them that are of a contrite spirit" (Ps 34:18, margin), David sang to his people, and his observation is true today. Through His Spirit Jesus is closer to us than He was even to His disciples when He was here upon this earth. The manna teaches us that He who starves, chooses to die within reach of the Bread of life.

Manna tasted "like wafers made with honey" (Ex 16:31), nourishing as well as rich with enjoyment. This finger points to our Father's generous kindness. The Bread of heaven sustains the dying sinner, and yet throughout a lifetime of study it continues to ravish the mind of sage and saint. Observe! By His Spirit the Father calls the prodigal to come home. On his arrival the young man finds not only the banquet spread with heaven's richest manna, but also the robe of righteousness, and the ring of authority assuring him of completely restored fellowship (Luke 15:17-24). God always gives us much more than we can ask or think (Eph 3:20, 21).

Manna was Israel's staple food. "For forty years they were daily reminded by this miraculous provision, of God's loving care and tender love" (PP 297). But He promised to provide for one day at a time only. The divine principle is clearly stated, "as thy days, so shall thy strength be" (Deut 33:25). So each day we must trust, each day seek, and each day He will satisfy. Growing out of this, He teaches us to pray, "Give us today" our daily bread (Matt 6:11).

But manna also sings a dirge in a minor key: To hoard it is to lose it. Some Israelites disbelieved the Lord's warning, and gathered more than enough for a day. This "more" they faithlessly laid aside for the morrow's needs, only to find that even heavenly manna "bred worms, and stank" (Ex 16:20). God's gifts are for present use; for tomorrow's hunger the disciple will receive tomorrow's fresh Bread.

Although it was the Lord's perfect provision, man needed to prepare the manna for his table (Ex 16:23; Num 11:8). Each family must gather and grind, make and bake the dishes it desired. The inspired word is now our manna. Each disciple must accept it as from God, and then prayerfully contemplate its message, weighing its meaning for his own life. His industry must compare Scripture with Scripture, and following the Spirit's promptings, he must comply willingly with its implications. Even deep study will not nourish the Christian's life unless the inspired word is assimilated into his heart by faith.

Uncollected Disappeared by Noon
Manna melted with the rising sun, and was then gone forever (Ex 16:21). We, too, must make gathering the heavenly Fare our first task. The dawn is best, for noon is opportunity lost. The day's hectic activities will overwhelm the life unnourished by this celestial Bread.

Within the ark in the most holy place of the Sanctuary a daily ration of manna for one person was stored in a casket of gold (Ex 16:32-34; Heb 9:4). The "shew"-bread might be seen by all who entered the holy place, but Christ named this "hidden" manna (Rev 2:17). Concealed by the glory behind the innermost tapestry, it might be contemplated only by the eye of faith. Paul urges all Christians to feast upon "the same spiritual meat" (1 Cor 10:3; cf. Neh 9:20) by faith, as did the Israelites.

A Symbol of the Holy Spirit
Jesus reminded His hearers that it was not Moses who had given their forefathers this celestial bread (John 6:31-35). "The Giver of the manna was standing among them. It was Christ Himself Who had led the Hebrews through the wilderness, and had daily fed them with the bread from heaven. That food was a type of the real bread from heaven. The life-giving Spirit, flowing from the infinite fullness of God, is the true manna. Jesus said, `The bread of God is that which cometh down out of heaven, and giveth life unto the world"' (John 6:33, R.V.; DA 386)

This statement alerts us to the Biblical truth that the mysterious manna is an important symbol of the Spirit. Nehemiah perceptively sang: "Thou gavest also Thy good Spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst" (Neh 9:20). And the sweet singer of Israel added, God "satisfied them with the bread of heaven. He opened the rock, and the waters gushed out; they ran in the dry places like a river" (Ps 105:40, 41). These inspired poets have used the words Spirit, manna, water and bread as equivalents in these balanced Hebrew verses. The hidden manna must be understood to be a token of the invisible, nourishing and thirst-slaking Spirit. Winging His way from God's throne of mercy, this Representative of the resurrected Son, this Other- Christ, comes to us at His behest, but remains in our hearts only at our request. And He is ever ready to impress upon us the lessons of the great Teacher, and to help us to understand the meaning of the ministry of our High Priest.

Lessons of Sabbath Keeping
Week by week manna proclaimed to Israel: Remember to keep the sabbath! For forty years it appeared on each week day, but on the day of preparation it came in double supply (Ex 16:22-29). The sixth day's manna, unlike that of other days, remained fresh when stored against the sabbath's needs. Listen to its Friday message: Faithful one, prepare your food in time for the holy hours. And then its sabbath sweetness sang of the Saviour's preserving grace and love.

Some Israelites refused to heed the Lord's regulations, and went out to gather manna on the sabbath. Since obedience to the King's precise command is the measure of His subjects' loyalty, the rebellion in the hearts of these malcontents was soon unmasked. So in order to break the bonds forged by over-concern for material things, week by week Jehovah taught His people to trust Him implicitly. And His promises never failed, for His six days' provision sustained the obedient ones for seven days' needs.

Week by week the manna thus sang a three verse chorus. On the day of preparation it (1) reminded all to gather a double supply for the coming sabbath; (2) it urged each family to prepare food sufficient for the sacred hours; and, because it remained fresh for God's holy day, it (3) trained His loyal people to expect Him to exercise His keeping power, and bestow His special blessing to them particularly on the sabbath. This three-fold ministry is now the Spirit's constant task.

But even heavenly manna was loathed by some. What costs little is often valued less. God's choicest gift is Christ. He came to gather mankind back to God, yet too often He is rejected, and His offers of mercy spurned. But although He continues to pour out His Spirit freely to make our lives more spiritual, we frequently despise His ministry.

Manna Modifies Disposition
Manna was provided to help the Israelites control their dispositions. "If the Israelites had been given the diet to which they had been accustomed while in Egypt, they would have exhibited the unmanageable spirit that the world is exhibiting today. In the diet of men and women in this age there are included many things that the Lord would not have permitted the children of Israel to eat. The human family as it is today is an illustration of what the children of Israel would have been if God had allowed them to eat the food and follow the habits and customs of the Egyptians" (1BC 1102).

In commenting on Num 11:4, Ellen White observed: "The state of the mind has largely to do with the health of the body, and especially with the health of the digestive organs. As a general thing, the Lord did not provide His people with flesh meat in the desert, because He knew that the use of this diet would create disease and insubordination. In order to modify the disposition, and bring the higher powers of the mind into active exercise, He removed from them the flesh of dead animals. He gave them angels' food, manna from heaven" (1BC 1112-1113).

Manna was especially disgusting to many of the "mixt multitude" (Num 11:4; 21:4, 5). A Hebrew sage reminds us of an ancient tradition by this question: "And did not the manna itself take in their mouths all the savors that their hearts could wish? Indeed yes, but it did not take the savors of forbidden meats, and it was the savors of forbidden meats that, in spite of the Torah, they desired to eat." The dish which had the flavor of "wafers made with honey" (Ex 16:31) seemed bitter to apostate palates. Although it had "the taste of fresh oil" (Num 11:8) they complained. Like coriander seed it added spice, but this they did not appreciate. For those who longed for Egypt's flesh pots, even "the corn of heaven" was despised fare! Our prayers should be, Spirit divine, revive our appetites and train our taste for the true Manna.

"The education of the Israelites included all their habits of life. Everything that concerned their well-being was the subject of divine solicitude, and came within the province of divine law. Even in providing their food, God sought their highest good. The manna with which He fed them in the wilderness was of a nature to promote physical, mental, and moral strength. Though so many of them rebelled against the restriction of their diet, and longed to return to the days when, they said, `We sat by the flesh-pots, and when we did eat bread to the full' (Ex 16:3), yet the wisdom of God's choice for them was vindicated in the manner they could not gainsay. Notwithstanding the hardships of their wilderness life, there was not a feeble one in all their tribes" (Ps 105:37; Ed 38).

Although manna was adequate for every age and all conditions, it sustained the people for only a little while during their desert wanderings (Josh 5:12). The Israelites ate it only to die. But Christ promises that he who feasts upon the "Hidden Manna" will never die! What thrilling words He calls across the years: "I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is My flesh, which I will give for the life of the world" (John 6:31-51).

Manna continued to provide for the needs of God's pilgrim people until they reached their goal (Josh 5:12). And then it ceased only because they were able to obtain the corn of the Promised Land. Jesus guarantees that, through the Spirit, He will constantly walk with His disciples along life's twisting paths and supply all their needs, "even to the end of the world" (Matt 28:20). Our Father's sustaining promise is: Your "bread shall be given" you and your "waters shall be sure" (Isa 33:16). Our Saviour's assurance should be our constant hope, "To him that overcometh I will grant to eat of the hidden manna" (Rev 2:17). Ellen White saw that on that day we shall be seated at "a table of pure silver; it was many miles in length, yet our eyes could extend over it. I saw the fruit of the tree of life, the manna, almonds, figs, pomegranates, grapes, and many other kinds of fruit. I asked Jesus to let me eat of the fruit. He said, `Not now. Those who eat of the fruit of this land, go back to earth no more. But in a little while, if faithful, you shall both eat of the fruit of the tree of life, and drink of the water of the fountain' "(EW 19, 20).

HeisNear · Mar 19, 2007

OntheDL said:
The sanctuary doctrine is unique to Adventism and is critical to understand the prophecies and the whole bible. Much of the bible was written in sanctuary language. For example when Jesus said 'this cup is the new testament of my blood which is shed for many', it is 'impossible' to fully understand it without knowing it's application in the sanctuary services.

The sanctuary was a vivid illustration of God's plan of salvation. Understanding the sanctuary will give us the knowledge to discern truth from error. Unfortunately it has been under enemy's attack and it is no longer taught in our schools. And our ministers don't even know it.

I don't claim to be an expert on this myself. But I've had the privillage to have been exposed to the studies of some of the foremost experts on this subject. I have made some images and notes on the study. I want to start a thread/discussion in the traditional section to share them with all of us. And get feedbacks, corrections, inputs... eventually get them into a more comprehansive study...all for one goal that we are ready for the second coming of Jesus.

Greetings,

I agree with you. The sanctuary has almost been obliterated from being presented from the pulpit. It may be the "legalistic" way we have presented it according to my observation. People go from one extreme to another unfortunately. I like to call the Sanctuary God's show and tell of the gospel.

Something to keep in mind when presenting the sanctuary message. A quote from a preacher of righteousness who wrote a book called The Consecrated Way to Christian Perfection over 100 years ago:

"We are not to look at the santuary, with its furniture and paraphernalia standing as God placed it, with God's presence therein, and think that signified to them that they were to learn by it that God dwelt only in the sanctuary in heaven. When we look at it that way, then we are ready to think that that is about as near as He is to us, because that is as near as we have had Him come to them. ... What I want to know, and what every soul needs to know, is, does He dwell with me now? If we put him away back yonder in the days of the Jews,a dn then put Him away off on the new earth, what does that do for us now?" End Quote

blessings to you,
John

HeisNear · Mar 19, 2007

OntheDL said:
The New Covenant Laver Ministry
Paul wrote "His mercy [that] saved us" as individuals. He then reminded Titus that this saving ministry was made effectual "by the washing [laver] of regeneration, and [viz.] the renewing of the Holy Ghost" (Titus 3:3-7, margin). "regeneration" of sinners, called justification by faith, is brought about in every case through the Spirit's "refreshing." This function was long pictured in the Sanctuary by laver washing.

The apostle explained to the Ephesians, in his second use of laver, that Jesus cleanses His church by "the washing [laver] of water by the word" (Eph 5:26). Sanctification.

By combining these two Pauline insights we discover that the Spirit's regenerating or justifying ministry, as well as His sanctifying power.

Something to consider fellow believer:

Christ Jesus "who saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began" (2 Tim. 1:8, 9). How many has God chosen for salvation? All. He first saved the human race in Christ and then when we say yes, then this is experiential. This is the great difference between the "offer" view and the biblical "gift" view. Titus 2:11--"The grace of God has appeared bringing salvation to all men." One given "heavenly credentials" by the SOP said, "God has wrought out salvation for every man, and has given it to him; but the majority spurn it and throw it away. The judgment will reveal the fact that full salvation was given to every man and that the lost have deliberately thrown away their birthright possession." (The Glad Tidings, p. 14).

blessings,
John

Jon0388g · Apr 17, 2007

Update needed......

Jon

OntheDL · Apr 18, 2007

We have gone over, in the Most Holy Place, the manna, the Aaron's rod, lets hold this thought for a moment...Since 1844, Jesus entered into the MHP, how do we (traditional SDAs) explain Jesus' mediatorial and judicial ministries after 1844? Does He go back to the Holy Place to intercede for us?

Jon0388g · Apr 18, 2007

Am I meant to answer? lol

Jon

OntheDL · Apr 19, 2007

We have seen in the chiastic structure of Revelation, Jesus entered into the Most Holy Place in Revelation 11:19. He will remain there until the time of cessation, Rev 15:5-8.

Men have confederated to oppose the Lord of hosts. These confederacies will continue until Christ shall leave His place of intercession before the mercy seat, and shall put on the garment of vengeance. Satanic agencies are in every city, busily organizing into parties those opposed to the law of God. Professed saints and avowed unbelievers take their stand with these parties. This is no time for the people of God to be weaklings. We cannot afford to be off our guard for a moment.--Testimonies, vol. 8, p. 42

Christ's mediatorial ministry did not cease and continued when He entered into the MHP to begin judicial atonement.

Inside of the Most Holy Place, there contains a miniature Holy Place. The bread that was on displayed is hidden in the ark. The Menorah/7 branched lampstand featured buds, blossoms and fruits of an almond tree (shaqad). The dead almond rod stored in the ark, it too had budded, blossomed and bore fruit.

And as typified on the Day of Atonement:

Leviticus 16
12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail:
13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:

The incense was brought into MHP in a golden censer burning frankincense which is the merit of Christ mingled with the prayers of saints for intercession.

OntheDL · Apr 25, 2007

The SHEKINAH

The word Shekinah is not found in the Scriptures, but the Hebrew root from which it sprang (shakan) often is. We have made several references to the Shekinah in the course of our study, and now it is time to take a closer look. The word was coined by the Hebrews to describe the visible presence of the glory of Deity. God had revealed Himself in some form of light to different persons from the earliest times, and was seen by Israel from the moment they left Egypt. As a cloud or fire Jehovah led them towards the Promised Land, and revealed Himself in the Tabernacle. He also graced the Temple erected by Solomon with His glory.
But following the destruction of this shrine by Nebuchadnezzar the Shekinah was never again displayed to Israel in the form of light. Ezekiel described its slow, reluctant departure from the Temple, and called it the "glory of God." The world waited for the coming of Jesus of Nazareth to see the Light of the world once more.
The word Shekinah is derived from the Hebrew root shakan which means to dwell in a tent. As noted earlier, John appears to use a Greek term with the same three consonants when describing the incarnation of Jesus (skn, eskenesen, John 1:14). It means to tabernacle or live in a temporary pavilion.
This Jewish point of view is succinctly noted by The Jewish Encyclopedia: "The term `Shekinah,' which is Hebrew, whereas `Memra' and `Yekara' are Aramaic, took the place of the latter two in Talmud and Midrash, and thus absorbed the meaning which they have in the Targum, where they almost exclusively occur. . . . Since the Shekinah is light, those passages of the Apocrypha and New Testament which mention radiance, and in which the Greek text reads doxa [cf. doxology], refer to the Shekinah, there being no other Greek equivalent for the word. Thus, according to Luke 2:9, `the glory of the Lord (doxa Kuriou) shone round about them' (cf. 2 Pet 1:17; Eph 1:6; 2 Cor 4:6); and it is supposed that in John 1:14 and Rev 21:3 the words skenoun and skene were expressly selected as implying the Shekinah. The idea that God dwells in man and that man is His temple (e.g. Col 2:9; 2 Cor 6:16; John 14:23) is merely a more realistic conception of the resting of the Shekinah on man. . . . Maimonides regarded the Shekinah, like the Memra, the Yekara, and the Logos, as a distinct entity, and as a light created to be an intermediary between God and the world; while Nahmanides, on the other hand, considered it the essence of God as manifested in a distinct form" (The Jewish Encyclopedia, "Shekinah").
The Wings of the Shekinah
This poetic metaphor grows out of the Hebrew memory of the lambent cloud which stretched overhead like the wings of a giant bird brooding over Israel as they marched wearily over the trackless desert blazing with noon-day heat (Ex 13:18-22; 14:24; 33:9, 10; cf. Jud 20:40; personified in Cant 3:6, 7). This canopy of snowy-soft radiance represented their Redeemer's wings guiding His people where to go and where to rest (Num 14:14; Neh 9:12-19). The later Jews regarded this luminescence as a type of the "wings of the Almighty," Shaddai, (cf. Ps 91:1, 2).
During the night the cooling cloud changed into a warming fire (still called a cloud, Ex 14:19; Num 9:21) to give Israel light and comfort against the desert cold. It is also called "the glory of the Lord" (Ex 16:10; 40:34; Num 17:7). When the Saviour wept over Jerusalem He used this metaphor, "O Jerusalem, . . . how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matt 23:37).
The Shekinah concealed itself in the thick cloud on mount Sinai to come close to His people (Ex 19:16-18). This enabled "the Teacher of righteousness" (Joel 2:23, margin) to disclose the blinding light of His truth, and the Judge of all flesh His "fiery law" (Deut 33:2). The Shekinah also protected Israel from danger and pestilence while they remained true to Him (Isa 4:4, 5; 49:10; Ps 121:6). But it sent out lightening strokes of judgment from the Sanctuary against obdurate rebels (Lev 10:2, 6; Num 16:35; 17:10; cf. Ps 27:1ff; 91:5. 6). What was a light and a protection to the righteous was a consuming fire to the wicked (GC 37; PP 339). This light in manifest to reveal as well as to destroy sin (DA 107) and sinners (DA 107).
The Shekinah Seen in Jesus
The Shekinah concealed itself in the cloud. "His Divinity is now hid, not under a cloud but under the garb of humanity"--the body of Jesus (Present Truth, vol. 2, #7). The glory of God was veiled by the incarnation (PP 330). "Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God" (Heb 10:5-7). "In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. . . . That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,--the invisible glory in the visible human form.
"This great purpose had been shadowed forth in types and symbols. The burning bush in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God's glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in `the body of our humanity' (Phil 3:21, RV), `in the likeness of men.' In the eyes of the world He possessed no beauty that they should desire Him, yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men" (DA 23).
The Pavilion of the Shekinah
Because He desired to live close to His chosen people, Jehovah invited them to provide Him a Tabernacle, promising, "I will make My Shekinah to dwell among them" (Ex 25:8, Targum of Onkelos). Shekinah has been rendered residence. In the story of the original venue of worship after the fall, Moses explained God's action. He noted that "He placed at the east of the garden of Eden Cherubims, and a flaming sword" (Gen 3:24). "Placed" is the translation of shakan. Here again light is associated with shakan or God's dwelling as in a tent. This assurance was repeated after the Temple had been erected, "The Lord is pleased to make His Shekinah dwell in Jerusalem" (1 Kings 8:12, 13, Targum of Jonathan).
Following the death of king Uzziah, the young prophet Isaiah came to the Temple to find consolation, and to worship the Life-giver. There he saw "the glory of the Shekinah of the King of the Ages, the Lord of hosts" (Isa 6:5, Targum of Jonathan). The sages ask: "To what are the righteous comparable in the presence of the Shekinah? To a lamp in the presence of a torch" (Pesahim 8a). The holiness of the Shekinah is often stressed: "They establish a rule for anyone who enters the camp of the Shekinah (the Sanctuary) that he must remove himself form his house for six days" (Yoma 3b).
Jesus was Symbolized by the Shekinah
"The vision (Isa 6:1-7) given to Isaiah represents the condition of God's people in the last days. They are privileged to see by faith the work that is going forward in the heavenly Sanctuary (Rev 11:19). As they look by faith into the holy of holies and see the work of Christ in the heavenly Sanctuary, they perceive that they are a people of unclean lips" (RH 22 Dec l896). Isaiah was shown that this condition need not continue: "`Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, This hath touched thy lips; and thine iniquity is taken away, and thy sin purged.' This is the work that as individuals we need to have done for us" (RH 4 June l889). The Shekinah cleanses. Eternal Spirit, touch our lips with Thy fire.
"Jesus Himself was the Lord of the Temple. When He should leave it, its glory would depart--that glory once visible in the holy of holies over the mercy seat. . . . This was the Shekinah, the visible pavilion of Jehovah. It was this glory that was revealed to Isaiah" (4BC 1139).

OntheDL · Apr 25, 2007

Shekinah is the Equivalent of Glory
The term Shekinah is often used to describe God's glory (kabod in Hebrew, meaning heavy; doxa in Greek, from which doxology is derived).
As we have noticed, "Isaiah was permitted in vision to look into the holy place, and into the holy of holies in the heavenly Sanctuary. . . . Cherubim [notice that they were called seraphim in the quotation above] were on either side of the mercy-seat, as guards round the great king, and they glowed with the glory that enshrouded them from the presence of God. . . . These holy beings sang. . . . The contrast between the feeble praise which he had been accustomed to bestow upon the Creator and the fervid praises of the seraphim astonished and humiliated the prophet. . . . `The whole earth is full of His glory,' the glory, the infinite power and the unsurpassed majesty of the Lord" (RH 16 Oct 1888).
Israel to Reveal God's Character or Glory
"He established Israel as His own chosen possession, the Lord's vineyard. To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy Temple. Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the Tabernacle and in the Temple His glory dwelt in the holy Shekinah above the mercy-seat. In their behalf He constantly manifested the riches of His love and patience" (COL288).
The special place of residence of the Shekinah was between the cherubim in the most holy place of the Sanctuary (Ex 25:22; cf. Lev 16:2). We have noticed that the cherubim ultimately symbolize the redeemed. "In the Sanctuary and the Temple, that were the earthly symbols of God's dwelling place, one apartment was sacred to His presence. The veil inwrought with cherubim at its entrance was not to be lifted by any hand save one. To lift that veil and intrude unbidden into the sacred mystery of the most holy place was death. For above the mercy seat and the bowed, worshiping angels dwelt the glory of the Holiest, glory upon which no man might look and live. On the one day of the year appointed for ministry in the most holy place, the high priest with trembling entered God's presence, while clouds of incense veiled the glory from his sight. Throughout the courts of the Temple every sound was hushed. No priests ministered at the altars. The hosts of worshipers, bowed in silent awe, sent up their petitions for God's mercy. `These things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come' (1 Cor 10:110, ARV)" (8T 294-295).
The Shekinah-Glory is Revealed in Self-sacrificing Love
"Our little world is the lesson book of the universe. God's wonderful purpose of grace, the mystery of redeeming love, is the theme into which `angels desire to look,' and it will be their study throughout endless ages. Both the redeemed and the unfallen beings, will find in the cross of Christ their science and their song. It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love. In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which `seeketh not her own' has its source in the heart of God; and that in the meek and lowly One is manifest the character of Him Who dwelleth in the light which no man can approach unto" (DA 19-20).
God's glory was also displayed originally in His perfect handiwork (4T 581). Sin removed the robes of light in which Adam and Eve were clothed, and the patina left this earth. Paul realized that, in spite of this, aspects of God's power and glory, which were invisible to the natural human eye, might be discerned through a Spirit-aided study of the things He has "made" (Rom 1:19, 20).
God's light and glory are also manifest in His inspired word, and irradiate the person of His incarnate Word (MH 464-465). They blaze through the Spirit's "exceeding great and precious promises" (2 Pet 1:4) to encircle repentant sinners in the arms of illimitable love (PK 668).
Man was created to reveal God's glory (8T 264), but soon forfeited his natural privileges. Christ's purpose for His disciples was that they should be His agents to spread His light through the darkness of this world shrouded in sin. Through ten days of prayer and study following His ascension, 120 faithful ones prepared themselves in the seclusion of the Upper Room to receive His promised Gift. "Then was there such a revelation of the glory of Christ as had never before been witnessed by mortal man. Multitudes who had reviled His name and despised His power confessed themselves disciples of the Crucified. Through the cooperation of the divine Spirit the labors of the humble men whom Christ had chosen, stirred the world. To every nation under heaven was the gospel carried in a single generation" (Ed 95-96). Eternal Spirit, come into our hearts.
In the Sanctuary God's glory was veiled by the clouds of fragrant incense (8T 285). In the most holy place it appeared as light which no man could approach. Bathing the cherubim upon the mercyseat in its lambent splendor, the Shekinah represented the glory of God encircling the redeemed who will one day sit with Him upon His throne. To give His followers a foretaste of this glory Jesus revealed His Shekinah in a cloud at His transfiguration, and displayed this brilliant light as flooding Moses and Elijah, men typical of the persons who will one day either be resurrected or translated (DA 425).
The Shekinah might be Grieved Away
The Shekinah might be grieved away by the rejection or indifference of God's people. When Israel finally turned from Jehovah in apostasy, His glory left them and their Temple desolate. Ezekiel traced its slow and reluctant departure. He saw the Glory on God's throne administering the affairs of this world (Ezek 1:26-28). He watched Him among His people (Ezek 3:12), and in the plain (Ezek 3:23). But as Israel continued in rebellion, the Shekinah left His throne between the cherubim in the most holy place, and went to the door of the Temple (Ezek 9:3). From there He slowly continued into the court (Ezek 10:4), and stood above His cherubim chariot at the entrance (Ezek 10:18-22), as if ready to depart. As the prophet continued to observe the intensifying apostasy of God's people, he watched the Shekinah abandon the Temple and go to the Mount of Olives, east of the city (Ezek 11:23) and leave. Not until the Tabernacle had been carefully "measured" would the glory of God return from "the east" so that "the earth shined with His glory" (Ezek 43:2).
"The holy Shekinah, in departing from the first Temple, had stood upon the eastern mountain, as if loath to forsake the chosen city; so Christ stood upon Olivet, with yearning heart overlooking Jerusalem. The groves and glens of the mountain had been consecrated by His prayers and tears. Its steeps had echoed the triumphant shouts of the multitude that proclaimed Him king" (DA 829-830). But Israel's apostasy had wrung from His quivering lips the awful sentence, "Behold, your house is left unto you desolate" (Matt 23:30. The Shekinah was departing.
"Now with the eleven disciples Jesus made His way toward the mountain. As they passed through the gate of Jerusalem, many wondering eyes looked upon the little company, led by One Who a few weeks before the rulers had condemned and crucified. . . . Upon reaching the Mount of Olives . . . He paused. . . . With hands out-stretched in blessing, and as if in assurance of His protecting care, He slowly ascended from among them, drawn heavenward by a power stronger than any earthly attraction" (DA 830-831). The Shekinah had departed from His people and His Temple.
Does the Glory Ever Appear Today?
Ellen White seems to have experienced the presence of the Shekinah. This is her description: "About half past nine I attempted to turn myself, and as I did so, I became aware that my body was entirely free from pain. As I turned from side to side, and moved my hands, I experienced an extraordinary freedom and lightness that I cannot describe. The room was filled with light, a most beautiful, soft, azure light, and I seemed to be in the arms of heavenly beings.
"This peculiar light I have experienced in the past in times of special blessing, but this time it was more distinct, more impressive, and I felt such peace, peace so full and abundant no words can express it. I raised myself into a sitting posture, and I saw that I was surrounded by a bright cloud, white as snow, the edges of which were tinged with a deep pink. The softest, sweetest music was filling the air, and I recognized the music as the singing of the angels. Then a Voice spoke to me, saying: `Fear not: I am your Saviour. Holy angels are all about you.' . . . After a time the light passed away" (9T 65, 66).
The prophets looked forward to the day when this dark planet would be irradiated with the light of the knowledge of the glory of God as the waters cover the sea (Isa 11:9). One day soon the earth will indeed be flooded with glory of the Shekinah (EW 277-8), and Isaiah's prediction will be fulfilled: "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold the darkness shall cover the earth, and the gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee" (Isa 60:1, 2). As the Shekinah led God's people out of the Egyptian darkness into the Promised Land, this final manifestation of Christ's glory will engulf latter day Israel to prepare them for His coming.

OntheDL · May 3, 2007

WITH JESUS MY PRIEST

An artist cannot paint a rainbow, nor can a sculptor express a mother's love. Even in the most exquisite representations of art there seems always to be a missing reality which lies just beyond our senses. Although we have "measured the Tabernacle" and scrutinized its gorgeous symbols, all devised by God Himself, and studied the lavish furnishings it contained, investigated their subtle meanings and compared the heavenly relationships they portray, we have seen only silent, cryptic, unfeeling shadow pictures of our Saviour's character and ministry. Let us review some of the details we have already covered, and try to discover the area in which a further revelation would be appropriate.

Review
We enter the court and observe the unresisting victim pouring out its blood, and watch its body being burned to ash on the copper altar flaming with heavenly fire. At the killing place we see Jesus thus represented, the "Lamb slain from the foundation of the world." Then we notice the laver, made of the looking-glasses donated by the ladies of Israel to form the bowl for cleansing water. It whispers of the law which mirrors our sin and here reflects the means for its removal, the Fountain of divine purification. This life-giving and refreshing water, we remember, gushed from the smitten Rock. And so in the court we focus on the fire, and the water and the blood (1 John 5:8) and hear them sing a gospel trio extolling the Saviour's triple gifts for removing sin, and justifying His saints.
By faith we continue our pensive pilgrimage into the holy place of God's palace. There we imagine its glittering walls, its lovely tapestries, and its shining symbols with their appealing beauty. But our hearts barely glimpse the love and sacrifice of the Light of the world serenely glowing in the gloom, and illumining our path to glory. We are regaled with the smell of the bread of life, freshly baked from the furnace, and lying still and silent on the golden table. Nearby we see the blood-red wine, foot-crushed. But both symbols only dimly remind us of the deep concern of the Bridegroom King to spread the marriage feast with nourishment to strengthen His guests to continue their journey on to glory. All the while we breathe in the fragrant atmosphere, laden with the perfume of His intercession, lovely as snowy clouds of incense climbing to the sky. But precious as all these furnishings may be, we hear no sympathizing voice tenderly pleading on our behalf.
And then, in imagination, we move beyond the inner draperies. In the oracle we sense the imposing ark ablaze with the Shekinah, and imagine the mystic cherubim standing on the mercy-seat based on law inscribed in Rock. Within the chest we remember the Branch, the Shepherd's staff and royal scepter vibrant with life, and the golden bowl of sustaining Manna. But in this splendor we fail to grasp the nature of Him Who rules upon His eternal throne. This shimmering and impenetrable radiance seems to make approach to His loving Person impossible.

Aaronic Priesthood
In vague frustration we sense the need for further revelations of Christ's warm and loving personality. Our longing hearts feel that these brush- strokes by the Master Artist in radiant types and glowing symbols leave Christ's lovely portrait blurred and cold. This "glorious Sanctuary," or "holy array" (Ps 28:2), these matchless accouterments of the Tabernacle, fail to convey the Saviour's affectionate disposition, and His warm and tender concern for mankind's need. Christ's understanding of the human condition, and His compassion for our hurts and desperate needs require a living type to express their depth and scope for us to comprehend them. Only a lover's voice can awaken his beloved's love, and only the warmth of the presence of the Son of Man can melt the sinner's cold indifference.
To satisfy this vital need the Lord called a man to serve as priest, for only a living person like us can play the part of Him Who ever lives to show sympathy for souls lost in sin. In the humanity of Israel's priest, with all its limitations, we may observe something of the humanness of Christ (Heb 5:4, 5), our great High Priest. God devised the Aaronic priesthood to reveal facets of His Son's ministry of grace to His ancient people, and Paul used this model to help us to understand "the Apostle and High Priest of our profession, Christ Jesus" serving in the heavenly Sanctuary. As we "consider" Him (Heb 3:1) let us follow Paul's method and scrutinize Aaron's priesthood.

OntheDL · May 6, 2007

Dedication of AARON

God designed a sacred ceremony to set apart those whom His Spirit first called to the priesthood (Ex 29:4-37; 40:12-16; Lev 8:2-36). Each detail of this celebration directs us to the installation of our heavenly Mediator Whose ordination it prefigured. This priestly consecration took place at the same time as did the hallowing of the Tabernacle. That ritual also had a prophetic voice. It anticipated the initiation of the heavenly shrine where Christ is enthroned as Priest and High Priest. Let us consider some details of this dual dedication of priest and his place of ministry carried out at the foot of Sinai.

Although the descriptions of the ceremonies for the dedication of the Tabernacle and the consecration of Aaron and his sons are blended in the inspired narrative, a little study reveals that while they continued together, the building was hallowed immediately prior to the completion of the ordination of the priests (Lev 8:10-12; PP 359). The brief period of seven days devoted to these twin rites underlines the almost synchronous nature of the two events in the life of Jesus.

Necessary Items for the Consecration
priestly garments, nine for the high priest, and four for each of the priests;
one young bull for a sin-offering
one ram for a burnt-offering
one ramfor consecration
a basket of unleavened bread, cakes and wafers, anointed with olive oil.

The Lord Set the Time for the Inauguration
Jehovah appointed a significant date, "on the first day of the month," on which the services were to take place (Ex 40:1, 2, 17).

Lev 8
3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.
4 And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.

Christ is Inaugurated as High Priest
Immediately after He arose from the tomb, the Saviour resurrected a multitude of sleeping saints, the "first-fruits" of the harvest of the saved. These persons He took with Him to heaven at the time of His ascension forty days later (Matt 27:50-53; Eph 4:8). With this "congregation" as "a great cloud of witnesses," Jesus presented His blood as "a lamb as it had been slain" before His Father seated on the throne (Rev 5:5,6). While he viewed this ceremony in vision, John listened to this company of redeemed souls singing "the new song" of adoration and redemption: "Thou are worthy, . . . for Thou wast slain, and hast redeemed us . . . and hast made us unto our God kings and priests, and we shall reign on the earth" (Rev 5:7-10).
Notice the seven points made by Ellen White: "Christ's (1) ascension to heaven was the signal that His followers were to receive the promised blessing. For this they were to (2) wait before they entered upon their work. When Christ passed within the heavenly gates, He was (3) enthroned amidst the adoration of the angels. As soon as the ceremony was completed, (4) the Holy Spirit descended upon the disciples in rich currents, and (5) Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven's communication that the Redeemer's inauguration was accomplished. According to His promise, He had sent the Holy Spirit from heaven to His followers, as a token that He had, (6) as priest and king, received all authority in heaven and on earth, and (7) was the Anointed One over His people" (AA 38-39).

The Anointing Oil
Perfumed oil was well known in Bible times and was used extensively. To anoint the head was a sign of well-being and approval (Luke 7:46), and showed a feeling of rejoicing (Prov 27:9). The bride Esther was anointed with "oil of myrrh" for "purification" in preparation for her marriage to the king (Esther 2:12). Anointing caused the face to shine or glow with happiness (Ps 104:15), producing a feeling of self-worth. David anointed himself to signal the end of his mourning and display his "gladness" for God's kindness (2 Sam 12:20). By its very nature perfume calls attention to itself because it cannot be concealed. It thus identifies the anointed person with approval (Ruth 3:3; Prov 27:16). It was often used as a metaphor of prosperity (2 Kings 18:32). When the returning captives anointed themselves they displayed their joy in their new-found freedom (2 Chron 28:15).

The Unguent Symbolized the Spirit
The richest meaning attached to the act of anointing with "holy oil" (Num 35:25) grew out of the fact that it was the symbol of the enduing of the Holy Spirit. The writers in both Testaments are unanimous that the Saviour of the world would be empowered by the chrism of the Spirit (Ps 45:7; Heb 1:9; Isa 61:1; Luke 4:18; Acts 10:38). This gift resulted in His new names, Messiah (Hebrew) and Christ (Greek), both meaning "The Anointed One."

The Oil of the Spirit
Olive oil was used extensively in the Sanctuary, as a fuel for the lamps in the holy place, as well as the basic ingredient of the anointing oil. In Scripture, olive oil symbolizes prosperity (Deut 32:13; 33:24), and when poured on a person or a thing suggests the endowment of the power of the Holy Spirit (1 Sam 10:1, 6; 16:13).
The unguent was compounded of (1) olive oil, the emblem of the Spirit, the Vehicle for applying the qualities represented by the spices; (2) myrrh, the fragrance of balsam, (3) cinnamon, heavy perfume heavy (4) calamus, (5) cassia, the dominant perfume.

Exodus 30
23 Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
24 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin:
25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil
This ointment looked forward to the qualities which would be added to the great High Priest in His celestial Sanctuary by the eternal Spirit. It also anticipated the enduement of the power He is ready to grant to His "royal priests" on earth (2 Cor 1:21, 22). The perfumed oil was to be stored in the Tabernacle at all times (1 Kings 1:3).

The Anointing of the Tabernacle
The Lord instructed Moses that the very first rite to be carried out with this unguent should be the anointing of the Tabernacle. This symbol of the Holy Spirit must be splashed upon every part of the structure, and each piece of its furniture (Ex 30:26-29).

At God's command (Ex 30:26-29; 40:9-11; Lev 8:10, 11) Moses, as the proxy of Deity, took a golden bowl of the precious ointment and, dipping his finger (Ex 29:12) in it seven times, "seven times" sprinkled the building itself (Ex 29:44; 30;26; Num 7:1). He would repeat this act with the blood later during the dedication service (see Ex 29:12; Lev 8:10, 11; Heb 9:20, 21).

As the service continued, Moses passed through the outer chamber, and entered the Most Holy Place. There he splashed the oil upon the "ark of the testimony" seven times (Ex 30:26; 40:9-11; Lev 8:10, 11). Thence he worked his way through the Holy Place, and, after anointing each of the three pieces of furniture in it seven times, went out into the court where he completed his task by hallowing the laver and its foot (Ex 40:11), and the altar of burnt-offering (Ex 30:28; 40:10; Lev 8:11; Num 7:1).

This oft-repeated seven-fold sprinkling of oil on the Tabernacle and "all that was therein," called the attention of the people to the full and complete contribution of the Spirit to every aspect of the ministry of the earthly Sanctuary. These rites helped the perceptive Israelite to look forward to the thoroughness of the activities of the Father and the Spirit in Their preparation and consecration of the heavenly Sanctuary. This was to be the "place" in which the Son would carry out His mediation as Priest and High Priest for the salvation of the lost world after His death, resurrection and ascension.

Through the ages the LORD has worked to bring to completion every part of the "real" Sanctuary in heaven (Heb 8:1, 2. 5), erected on the "place" of His choosing (Jer 17:12; cf. Dan 8:11). His design for the salvation of this lost planet was drawn up from eternity, and slowly moved towards its consummation. It was clearly illustrated by the Tabernacle. In "the fullness of the time" (Gal 4:4) this plan reached an important stage which marked the end of one era and the beginning of another. The Father chose this moment to "call" the High Priest-designate, "from among men" (Heb 5:1; 2:14), to commence His fuller ministry as Victim. Ellen White eloquently noted that for this task "God has adopted human nature in the person of His Son, and has carried the same into the highest heaven. It is the `Son of Man' Who shares the throne of the universe. . . .
Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite Love" (DA 25-26).

But before Christ could begin to function in His capacity as priest and high priest within the celestial Tabernacle "which the Lord pitched, and not man," the Holy Spirit, Who had faithfully assisted Him at every stage of His earthly ministry (Heb 9:14), now carried out the consecration of the heavenly building. The Father joined Him in this task, and the Two made sure that every part functioned perfectly. This act fulfilled Daniel's prediction of the anointing of "the most holy place" (Dan 9:24) of the celestial Sanctuary. The prophet's expression "most holy" (qodesh quodeshim), is used in Scripture solely to describe a place. With these tasks completed, the heavenly Sanctuary was ready for its Priest.

The Anointing of the Priests
The Lord commanded Moses: "Take Aaron and his sons with him" (Lev 8:1, 2; Ex 28:1-3). Paul declared that Jesus also was "taken," and argued from this that humanity, or the incarnation of Christ, was the prerequisite to His priesthood (Heb 5:1-5, 8; cf. 2:16-18; cf. Isa 7:14; 49:1). To the Hebrew ear the word "taken" spoke volumes.

The apostle Paul rightly averred that Jesus could not function as a priest until after He had become a man. And since the sacrificial blood of animals was needed for the dedication of the earthly Tabernacle and the consecration of the Aaron’s priesthood, a "better Sacrifice than these" (Heb 9:23) was essential for the inauguration of the heavenly Sanctuary, as well as for the ordination as priest of the risen and ascended Christ. Neither of these ceremonies could be carried out until the Saviour had spilled His blood on Calvary, and taken it to heaven after His resurrection and ascension.

Moses then "brought" Aaron and his sons to "the door of the tabernacle" (Ex 29:4; 40:12; Lev 8:6). As captives of the Divine will they meekly cooperated. This looked forward to the Garden of Surrender in which God's Priest declared, "Not My will, but Thine be done" (Matt 26:39; Mark 14:36; Luke 22:42).

Self Must be Stripped from Would-be Priests
In a screened shelter set up in the court, Aaron and his sons stripped off their clothes. This "putting off" suggests casting aside their previous way of life (cf. Col 3:8-14), their filthy rags.

In Eden, Adam and Eve chose to rebel against heaven, and stripped themselves of the glory with which their Creator had invested them. "This robe of light was a symbol of their spiritual garments of heavenly innocence" (COL311). When they "lost the garments of holiness, they lost the light that had illuminated nature. No longer could they read it aright" (8T 324). They then tried to make garments of fig leaves, but these soon withered and became valueless. Their act, however, revealed a profound and perennial truth: man's attempts to clothe his nakedness represent his own works done to camouflage his sins. They will always prove to be useless cloaks (Matt 21:19. 20). "The fig-leaves represent the arguments used to cover disobedience" (1BC 1084). These futile attempts of our first parents to dress themselves were the prelude to God's covering them with the skins of sacrificed victims (Gen 3:21).

In Gethsemane this self-surrender reached its climax with His declaration which led on to Calvary's "Not My will, but Thine be done." Paul recommends to Christ's "royal priests" that they should seek to "let this mind be in you, which also was in Christ Jesus" (Phil 2:5).

Thorough Washing is Necessary for Priestly Candidates
Moses next "washed them with water" (Ex 29:4; Lev 8:6) by completely immersing Aaron and his sons. The Hebrew term indicates a thorough bath (Ex 30:18-20; 40:28, 29)). Another Hebrew word to rinse the hands and feet and is rendered by the Septuagint by the term used by Jesus in the Upper Room. "He that comes from the bath needs only to wash [rinse] feet and is perfectly clean" (John 13:10). This rite of immersion led to the institution of baptism among some Jewish sects, and was accepted by Jesus as a Christian ordinance. As grown men Aaron and his sons had often bathed themselves, but this cleansing they were incapable of doing. It must be done for them by Moses as the representative of the LORD (Ex 4:16; 7:1; 18:19). The Scriptures call this cleansing the Spirit's "regeneration" (Tit 3:5). Through this baptism the priests signaled their death to the things of this earth, and the burial of their old lives. It also announced that they were now free from all defilement, ready to assume new responsibilities.

Jesus once asked two of His ambitious disciples whether they thought themselves able to drink His "cup" and "be baptized with the baptism with which He was being baptized" (Luke 12:50; cf. Matt 20:22, 23; Mark 10:38, 39). He began to sip His "cup" long before the Upper room, and, when it was fully presented to Him in Gethsemane, begged that "if it be possible" it might be removed. And when this was not in accord with His Father's will, He drained its bitter dregs on Calvary.
Throughout His life Jesus displayed that He was "dead" to all His own plans, and "buried" in His Father's will. He crowned His surrender by submitting to His "baptism" in blood. Thus by His sacrificial death He opened the fountain "for sin and for uncleanness" (Zech 13:1) for every one in all ages who decides to become a member of His "royal priesthood." Today those who follow His example and choose to serve Him must be cleansed by the Spirit's baptismal washing accomplished through God's written word, and prepared by Him for their ministry. But let us get back to Israel's priests, as naked, baptized and clean, they stood ready for their robing.

OntheDL · May 12, 2007

PRIESTLY GARMENTS

All My Righteousness Is Christ's

The priestly wardrobe was now flung open, and garments of "glory and beauty" (Ex 28:2, 40; cf. Ps 96:6), made of rich materials according to God's designs, were freely provided to Aaron and his sons. As we think of these different kinds of robes, we should keep in mind that they represent the "clothing" which Heaven provides for Christian "royal priests."

"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 Used
The substances used for these clothes were planned to turn pensive hearts to look at the nature of Mary's Son. They were linen or cotton, gold, silver, precious stones and wool.

Linen (Heb. bad; LXX lina; Vulgate linia: Josephus, Antiquities, III:7:2), probably Egyptian cotton was garnered from the fields of earth. It was nourished by the dust and dew before man's relentless sickle cut it down, and his unremitting maul thrashed its fibers, and the hot sun bleached them to snowy purity. The spinner tortured them into threads, and the weaver's beam beat upon them, as a woman's hands fashioned the whitest lawn. These "cruel" acts 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.

Garments are 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. Eternal Spirit, give us humility to read these signs aright.

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.

The angel Gabriel explained the significance of the "fine linen clean and white" to the Revelator: it pictured "the righteousness of Christ" (Rev 19:8), His matchless character. The "shame of the nakedness" of man's sinful nature was to be transformed by the power of grace.

His resulting character was represented by this garment of snowy purity which Jesus casts about his roving thoughts and errant plans (Cf. COL311; Ezek 16:10, 14; 2 Cor 10:5). "Thighs" signal man's physical force. What is decided upon and planned "within," and what develops into activity "without" must alike be covered by His character of perfect holiness. Born a "holy thing," in a wicked world our Saviour-Priest did not consent to sin even by a thought. He set the example and provided the means by which His "royal priests" may also have the qualities of His mind (Phil 2:5; 2 Pet 1:4). Eternal Spirit, clothe me with the precious robe of my Saviour's character.

Righteousness Must Spring 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" (BDB kutonet) 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).

"Thou shalt embroider the coat of fine linen," the Lord decreed (Ex 28:4, 39). Art and skill made this snowy robe a thing of quiet loveliness. The details of the all-white embroidery on this all-white robe would elude the careless eye, but might be seen on close scrutiny. This snowy cloak symbolized the perfect righteousness of Christ which He gives to the believer at the moment of justification. By the clean white breeches our Lord covers secret, private nakedness, and then surrounds every outward activity of our lives with His robe of whitest lawn. The sinless Jesus thus displays His desire to share the qualities of His impeccable life with His royal priestly representatives, and these may be ours as His gift.

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 entry veils, and remind the student of other qualities of Christ's human nature (Heb 10:20). The sash thus speaks of the righteousness, compassion and understanding of the Son of Man which disciplined His conduct as a "girdle." 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).

The Girdle of Love
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). This type is fulfilled by the inner constraints which Jesus imposed upon Himself in His daily life. 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). In the Upper Room the Saviour "took a towel and girded Himself" as the Servant of servants. This attitude of service was also represented by the ephod or apron of the High Priest. And now the belted Servant ever ministers for us in His celestial Sanctuary.

Christ's life was one of perfect love. At all times He hastened to obey His Father's will, and His obedience overflowed this earth with cataracts of service for the needy. He satisfied the claims of God's broken law, and appeased outraged justice with a life of perfect righteousness. And now He gives us His perfect character through grace. "We owe everything to grace, free grace, sovereign grace. Grace in the covenant ordained our adoption. Grace in the Saviour affected our redemption, our regeneration and our adoption to heirship with Christ. Let this grace be revealed to others" (6T 268). It is the sinner's guarantee of favor with the Judge. Faith, stretch up your arms and take this free gift of snowy raiment from God's loving Son, the skillful Heavenly Weaver.

Finally a white cap or "bonnet," which resembled the calyx 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.

OntheDL · May 12, 2007

Priestly Robes Represent Christ's Character
The stuff of these four priestly robes, as well as their design, looked to the divine loveliness of Jesus Christ. He is the reality of which the priest's linen robes were a type. And now as God's priests elect, we, too, may be robed in His righteousness and purity, for as our High Priest, "it behooved 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). The choice rests with each one of us whether to accept the gift of the robes of character He presents to us, or to ignore or brush it aside. For the likes of us the Psalmist prayed, "Let Thy priests be clothed with righteousness" (Ps 132:9), and God's voice answered, "I will also clothe her priests with salvation" (Ps 132:16).

Eternal Spirit, help us to claim these promises with gratitude, "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).

The linen robes sing still a further song of the nuptial banquet in the skies. The Victor High Priest today stands by the throne of God. One day soon He will come as the celestial Bridegroom to take His long-loved Bride up to His Father's home. To array her for her joyous destiny He has prepared her a wedding gown (Rev 19:8). "Woven in the loom of heaven there is in it not one thread of human devising" (COL311; cf. John 19:23).

The snowy linen sings also of the bride's longing-song for her wedding gown. It whispers of nuptial joy when the Groom carries His white-robed bride into His Father's home forever. Today she plays a further role, for she is a princess priest, and can testify, He "hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself as a priest with ornaments, and as bride adorneth herself with her jewels" (Isa 61:10). In another vision John saw her with myriads of companions, all snow-clad, singing an anthem of redemption to their Lord (Rev 7:9-17).

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 (Rev 19:8). They are described as white and shining because they reflected this purity of disposition (Rev 15:6). They taught that His righteousness must form the foundation of the entire ministry of the priests, and that their Saviour's life must cover their nakedness and infuse their thinking. Together these garments symbolized what should be the quality of the inner "being" of every priest. 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 Yahweh" 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.

Let us consider these pieces of the high priest's regalia in some detail.

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 hem, 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). We have previously noted that in order to keep the ministry of law vividly in mind, 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 (me'il, Isa 59:17; 61:10). In contrast the wicked are me'il-ed with shame!

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 (Kinnim 3:6; 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 luxuriant fertility and of life." C. F. Keil added that "the pomegranates, with their pleasant odor, their sweet and refreshing juice, and the richness of their delicious kernels, were symbols of the word and testimony of God as a sweet and pleasant spiritual food, that enlivens the soul and refreshes the heart" (compare Ps 19:8-11; 99:25, 43, 50, with Deut 8:3; Prov 9:8; Ecclesiasticus 15:3).

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 spermatic 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 Have Golden Tongues
Each golden bell had a separate golden tongue. Did they peal out the testimony that Christ's precious golden gift of faith works by love and purifies the soul? 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 carillonned 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!" Eternal Spirit, tune our ears to listen.

But only those who chose to cluster near heard "his sound." From Olivet our Lord ascended to His Father with multitudes of blood-bought captive "first-fruits." And then at His inauguration as High Priest the golden bells of Pentecost rang out on the wings of rushing, mighty wings, to announce that He was ministering in His celestial Temple. Thus through this cluster of symbols these precious truths were proclaimed: as the outgrowth of our High Priest's righteousness, pictured by His white garments, and His perfect obedience, typified by His blue robe, spring precious fruit and sweetest witness.

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.

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 humanness and compassionate understanding of His fellow human beings, 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 Jehovah, and their's. "Christ took the form of a servant, and offered sacrifice, Himself the priest, Himself the Sacrifice" (DA 25).

But this piece of livery, the unique mark of servitude, might only be worn over his blue robe, and pointed forward to Jesus as the Servant of the Lord. Solely because of His life of perfect obedience to His Father's will [symbolized by the blue robe] is our High Priest able to render acceptable service to God and man. Genuine ministry can spring only from compliance with God's call, and receives its power from the grace of Christ's righteous life.

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 by the lapidary's skill 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 shoulders are upheld the least of His children. Take courage, then, my heart!
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 and lambs (Luke 15:5). As our High Priest, He bears them before His Father's throne, named one by one. No mortal man or woman or even demon can pluck them from their base (Rom 8:38, 30). What stories these gold-clasped rosters tell, of comfort, encouragement, power and strength! The name of every covenant son and daughter of God is chiseled there. Is yours?

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 (chesheb, to weave damask, 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 celestial 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. Our heavenly High Priest's "paps" (the Greek mastos indicates this; Luke 11:27) croon of a mother's warm and loving breasts. Nestled safe in El Shaddai's arms the infant Christian finds comfort in danger and sorrow, and sustenance in hunger and famine. Child of God, your High Priest is prepared, "girded" with this sign of human love and support, ever ready to help in every time of need.
The last two pieces of the high priest's regalia, the breastplate and the crown, we shall consider next.

OntheDL · May 16, 2007

BREASTPLATE OF JUDGMENT

All My Security Is Christ's

The seven vestments so far considered formed the backdrop for the high priest's most important and complex piece of regalia, his "breastplate of judgment" (Ex 28:15). It was "the most sacred of the priestly vestments" (PP 351), and authorized him to act as Israel's chief justice. It enabled him to adjudicate in matters of life and death, a function which looked to Jesus, the anointed Judge, in His work in the heavenly Sanctuary.
Bezaleel began to make the breastplate with fabric similar to that used for the veil. It needs to be often stressed that wherever this cloth is found in the Sanctuary it symbolizes the human nature of Jesus (Heb 10:20). The compassion flowing from His humanity is the very ground of God's justice. Then upon this platform of "His flesh" the artificer developed the rest of this glittering representation of the judicial government of God.
As we shall see, the names of each of the twelve tribes was recorded upon precious jeweled foundations fixed to the breastplate. This, in turn, rested upon the high priest's heart to display his warm relationship with his organized people. The love flowing from his heart must affect the justice of his decisions. These ideas looked ahead to Him Who was both High Priest and eternal Judge, "touched with the feelings of our infirmities" (Heb 4:15; Matt 8:17). Eternal Spirit, help us to appreciate His love.
Measured by the High Priest's Hands
The dimensions of this fabric were one span wide and two long, folded to form a square. Because "the breastplate of judgment" was encompassed by the high priest's hand, trust and assurance should fill the hearts of all Israel. Their judge was in control! Christ's creative and redemptive fingers encircle the justice of God. Never forget, He holds the universe, and you, in the hollow of His nail-pierced hands, and neither demons nor men can pluck you from your High Priest's grasp. Take courage in this sign! Our compassionate Judge embraces the loving government of the kingdom of heaven.
The four edges of this doubled piece of material were reinforced by golden braids which formed a rich border for the fragile cloth (PP 351). This wall of solid gold enclosed the names of all God's people within a bulwark of faith and love. A golden ring was fixed at each of its four corners, and by them the breastplate was carefully bound to the ephod.
Located on the High Priest's Heart
The breastplate was precisely positioned above the sash around the high priest's chest, where it was suspended by two golden chains hanging from his shoulder pieces. The upper links of these chains were bound by ribbons of blue to the golden clasps which held the onyx epaulets on his shoulders. Their lower ends were tied, also with blue ribbons, to rings in the upper corners of the breastplate. Blue ribbons also attached the gold rings at each of its lower corners to golden rings affixed to the ephod. The breastplate thus became an integral part of the ephod to indicate that justice and judgment were vital elements of the high priest's service. And as four parts of this composite symbol, the strength of His shoulders, the tenderness of his heart, the blue ribbons representing the law and his obedience, with the gold chains of His faith and love, all together evoked appreciation in the perceptive beholder for the power of their great High Priest and Judge.
Upon the breastplate, and just within the golden barricade forming its perimeter, twelve precious stones were held in place by clasps of gold (PP 351). They were arranged so that three jewels were to a side, and represented the tribes encamped around the Tabernacle, each stationed by the standard of its father's house (Num 2:1-34).
John noted that this arrangement was replicated by the portals on each side of the foursquare New Jerusalem. On each gate around its perimeter a tribal name was inscribed. Similar gems formed the foundations of the celestial city (PP 351). This capitol of the remade earth, like Israel's desert encampment, and the high priest's breastplate, was planned foursquare. The Lord displayed through these precious rocks a picture of the concept stated by the Baptist centuries later: "God is able of these stones to raise up children unto Abraham" (Matt 3:9).
These twelve representative tribal chieftains who encamped around the Tabernacle, three to the side, and whose names were inscribed on the pearly gates, three to the side, are character types of "Abraham's seed." This inspired expression embraces saved souls everywhere and through all the ages (Gal 3:16).
God selected these twelve sons of Jacob because their hereditary dispositions and personality development together formed a microcosm of all humanity. They represent every kind of person who has ever lived. And since they are invitingly depicted on the portals of the heavenly city as having reached the divine goals set for their characters, every man and woman and child with similar traits and problems has the assurance of an entrance into God's presence.
Twelve Foundations of Precious Stones
Within the breastplate's golden fringe and jeweled frame, twelve further stones, clasped by golden fingers, were arranged in rows of three, one above the other. Each of these rocks was inscribed with a tribal name, this time, in the order of their march to the Promised Land. The four tribal leaders, Judah, Reuben, Ephraim and Dan were lined up as a column on the right of the breastplate, from the high priest's point of view. Each prince was placed so that his two neighboring tribes were ranged by his side (cf. Num 2:1-31). This plan displays the twelve septs, who represent all Christ's "heirs according to His promise," organized with companions best suited to helping them to develop positive traits of character, while supporting them on their march to Paradise. God Selects the Environment for Character Development
God chose the jewel foundation for each tribe. "In the breastplate of the high priest there were many stones, but each stone had its special light, adding to the beauty of the whole. Every stone had its special significance, bearing its important message from God. There were many stones, but one breastplate. So there are many minds, but one Mind. In the church there are many members, each having his peculiar characteristics, but they form one family" (Ev 379-380).
These stones thus speak in twelve tribal dialects the thrilling message of God's accepting gospel. Differences of personality and varying individuality and independence of thought are valued by God. But unity of purpose must be developed by the members of His community living side by side upon their High Priest's heart. Let us now try to decipher the cryptic stories these precious rocks tell. Eternal Spirit, grant us Thy light to help us to discern that purpose aright.
Each stone shines with its peculiar light which differs in color and intensity from the rest. "Well organized work must be done in the church, that its members may understand how to impart light to others and thus strengthen their own faith and increase their knowledge. As they impart that which they have received from God they will be confirmed in the faith. A working church is a living church. We are built up as living stones, and every stone is to emit light. Every Christian is compared to a precious stone that catches the glory of God and reflects it" (6T 435).
Each of these precious stones "had its special significance, bearing its important message from God" (Ev 379). Together they represent Christ, our Rock of ages, our only Foundation. As these rainbow gems glowed in the glory of the Shekinah when the high priest ministered in the holy place, their substance reflected the light of the Sun of Righteousness. His splendor also passed through their hearts and enabled them to let their light "so shine."
The color of each of these stones was unique, and helped to proclaim these "special messages" from God. The blue of the sapphire and agate testified to the tablets of the law (Num 15:37-41), while the gold of the topaz glowed with His "faith that works by love and purifies the soul" (Ev 167; 3T 254). The azure and gold mingled into green sang of the verdant hope (EW 81) shining through the emerald, peridot and jasper, while the crimson ruby and the flesh-hued carnelian sobbed in anguish because of the sins for which Christ's bloody death alone can make atonement. And when His carmine flesh was married to the blue of His heavenly obedience, men were able to see through the purple amethyst, the royal robe of their King-Priest. The onyx and the zircon were alight with snowy purity, while in the sardonyx the white and scarlet remained separate, side by side, yet formed a single stone.
As all the colors of the rainbow are needed to embrace the light of the sun, it requires these dozen rocks, pigmented with every hue and tint, to radiate the light from the Light of the world. As the Shekinah flowed through and from them, it silently flashed its luminous message from the breastplate. All together they anticipated the splendor of the light of the ministry of the celestial High Priest as He carries out His work of judgment.
The Colors Invite Contemplation
These colors invite our quiet contemplation with the question which we considered in our study of the colors in the veils: "Why did not our heavenly Father carpet the earth with brown or gray? He chose the color that was most restful, the most acceptable to the senses. How it cheers the heart and refreshes the spirit to look upon the earth, clad in its garments of living green! Without this covering the air would be filled with dust, and the earth would appear like a desert. Every spire of grass, every opening bud and blooming flower is a token of God's love, and should teach us a lesson of faith and trust in Him" (SD 75).
Besides conveying precious ideas through their colors, the substance or materials of these jewels also had a "special significance." Seven of them traced their lineage to silica, common sand, which, it is said constitutes 60 percent of the earth's crust, while three were gendered by alumina, the clay around us. As we wonder how homely sand and common clay can be transformed into beautiful jewels, we ask, Why is it that only a small amount of gem material is found in millions of tons of alumina and silica? Alumina and silica still, these metamorphosed rocks, radiant with refracted and reflected light, are parables of Christ's transforming grace. The Scots poet-sage Robert Burns long observed,
Ask why God made the gem so small,
And why so huge the granite?
Because God meant mankind should set
The higher value on it.
The power of their Creator changed the earthiness of these crystals to stardust. How, we cannot really tell. And their word to us is that in some such mysterious manner the sinful soul may become a child of light, and a bastard be adopted into the family of God (cf. Rom 8:14-24). Made lower than angels, redeemed souls will one day sit with their Saviour on God's eternal and exalted throne, as brothers and sisters of the King! Let us consider what is known about the formation of these-gem stones.

OntheDL · May 16, 2007

How Precious Crystals Form
At one time the substance of these precious crystals was in watery solution. In Scriptural sign language "great waters" represent restless humanity in which all peoples are tossed to and fro (Rev 17:15; cf. Dan 10:6 and Rev 1:15 where "multitude" is equated with "many waters"). When conditions are just right, and the water of crystallization has evaporated sufficiently, crystals form and gem stones are born. In some such way, while still indistinguishable in the floods of mankind surrounding them, sinners are touched by the grace of the Alchemist of Heaven and are transformed by His Spirit into born-again saints. Let us ponder some ideas which grow out of the formation of crystals.
Each type of crystal grows into its unique form, shape and configuration, according to the set laws of its nature. Its faces and edges always maintain precisely the same geometrical relationships to each other. Although differing in size, their characteristics and abilities to reflect and refract light are identical.
A crystal will grow only in the presence of liquids. It will develop a symmetrical form and large size only when its nucleus is unattached and suspended in the mother solution. Should crystals group together during formation or encounter a foreign body, this interference will inhibit growth, and irregular, or halted, and distorted crystals will result. This process is an excellent illustration of the progress of the disciple.
Christian growth occurs when the person is suspended in the solution of great waters,--people and multitudes and nations (Rev 17:15). Symmetrical development occurs only when the believer is free from pressure from others in his milieu, and flourishes in grace according to God's laws for his being. Contact with over-bearing persons, idols and other "foreign bodies" will distort his outlook, and even too close a relationships with Christians will inhibit free and stalwart living. Space to grow is the secret of a crystal's perfection, as well as a Christian's maturity. Huddled too closely together in denominational enclaves believers fail to develop their talents as they should. Living things grow, and so do crystals. Living things eat food in order to grow. Crystals grow by the addition of atomic layers.
Each variety of crystal has its own physical properties,--hardness, luster and specific gravity. Each has its own optical properties,--index of refraction and the ability to absorb certain light frequencies. Some are transparent, others translucent, while still others are opaque. They differ in color and their ability to refract or bend light waves. They are also different in their chemical properties. All the qualities of stones hinge on their chemical composition. Hidden in the darkness of the earth and covered with dirt, these rock formations await the miner's pick and the lapidary's cleaver and grind-stone.
Gem Stones Must be Cut and Polished
But before these flowers of the rocks can reflect the light, they must be cut and polished. "By the mighty cleaver of truth God has brought His people, as rough stones, from the quarry of the world. These stones must be squared and polished. The rough edges must be removed. This is a painful process; but it is a necessary one. Without it, we could not be prepared for a place in God's temple. By trial, by warnings, by admonitions, God seeks to prepare us to fulfill His purpose. If we cooperate with Him, our characters will be fashioned `after the similitude of a palace.' It is the specified work of the Comforter to transform us. At times it is hard for us to submit to the purifying, refining process. But this we must do if we would be saved at last" (3BC 1154).
These valuable rocks represent God's peculiar treasure, His jewels (Mal 3:17, margin). "The company of believers may be few in number, but in God's sight they are very precious. By the cleaver of truth they have been taken as rough stones from the quarry of the world and have been brought into the workshop of God to be hewed and shaped. But even in the rough they are precious in the sight of God. The ax, the hammer, and the chisel of trial are in the hands of One Who is skillful; they are used, not to destroy, but to work out the perfection of every soul. As precious stones, polished after the similitude of a palace, God designs us to find a place in the heavenly temple" (6T 363).
A Greater than Bezaleel personally cuts, grinds and polishes the gems, shaping them to His needs. But "the divine Worker spends little time on worthless material. Only the precious jewels does He polish after the similitude of a palace, cutting away the rough edges. The process is severe and trying; Christ cuts way the surplus surface, and putting the stone to the polishing wheel, presses it close, that all roughness may be worn off. Then, holding the jewel up to the light, the Master sees in it a reflection of Himself, and He pronounces it worthy of a place in His casket. Blessed be the experience, however severe, that gives new value to the stone, causing it to shine with living brightness" (3BC 1154).
"The church . . . is the casket which contains His jewels" (6T 261). "The disciples of Christ are called His jewels, His peculiar treasure" (MB 134). And because the Lapidary cares He asks for the cooperation of each gem stone. "Every soul must not only submit to this work of the divine hand, but must put to the tax every spiritual sinew and muscle, that the character may become more pure, the words more helpful, the actions such as God can approve" (3BC 1154). Eternal Spirit, give us grace and patience to endure Thy cutting and polishing.
To illustrate our High Priest's dual concern, God's chosen tribes were remembered by name, inscribed both upon the jewels in the breastplate resting on His heart of love, and carried in triumph on the onyx shoulder pieces of His strength.
Character is Developed Upon Jewel Foundations
Each tribe reflected the light of the color of the jewel foundation on which its name was engraved. As individual rays shining out from these twelve precious stones combined with the glow and flash of the others, the fullness of purest light shone forth with a glory far beyond the radiance of each single rock. It is by this cooperative effort that the church is to diffuse the light from the Light of the world. And, wonder of wonders, God has not left us alone in the dark parts of the earth to do this.
"Like Aaron, who symbolized Christ, our Saviour bears the names of all His people on His heart in the holy place. Our great High Priest remembers all the words by which He has encouraged us to trust. He is ever mindful of His covenant" (COL148). The gorgeous robes were never worn in the most holy place. This representation of the high priest nurturing each tribe of Israel on his heart looked forward to the ministry of Jesus. "What a beautiful and expressive figure this is of the unchanging love of Christ for His church! Our great High Priest, of whom Aaron was a type, bears His people upon His heart. And should not His earthly ministers share His love and sympathy?" (GW 34). Today our High Priest tenderly carries His lambs on His bosom, the name of each etched upon His heart, so that the glory of His church may flash into the darkness of this world. And soon He plans to return to complete His collection of jewels (Mal 3:17). Is your name now written on His list? Is your light now shining to glorify your heavenly Father?
Each Stone Must Shine
"A stone that does not shine is worthless. That which constitutes the value of our churches is not dead, lusterless stones, but living stones, stones that catch the bright beams from the Chief Cornerstone, even the Sun of Righteousness--the bright glory in which are combined the beams of mercy and truth that have met together, of righteousness and peace that have kissed each other" (6BC 1116). "Through the ages that have passed since the days of the apostles, the building of God's temple has never ceased. We may look back through the centuries, and see the living stones of which it is composed gleaming like jets of light through the darkness of error and superstition. Throughout eternity these precious jewels will shine with increasing luster, testifying to the power of the truth of God. The flashing light of these polished stones reveals the strong contrast between light and darkness, between the gold of truth and the dross of error" (AA 598).
God Selected the Unique Foundation Stone for Each Tribe
God placed each tribe upon the stone which might suggest ideas most appropriate for its growth, and thus stimulate development. As the special light of the gem, carrying the peculiar message symbolized by its color, flashed into the tribal mind it conveyed the encouragement and warning specifically needed for character growth. Its substance and crystallization added to this advice. The lesson that these jeweled foundations of the breastplate teach is that God always places His children just where they can best grow and glow to His glory, their own satisfaction and the blessing of those lives they touch.
Each of these gems was held with its own set of firm golden fingers upon the breastplate. This nubile cloth foundation moved with the pulsing of the high priest's heart. In imagination, catch the affection of its sweet cadence. Each heart-beat of our heavenly Mediator is felt beneath each gem foundation. What moves His loving breast immediately touches us, what touches us rouses a response in His heart. How intimately were these two joined in one! The breastplate was always to be bound on the high priest's heart when he ministered in the holy place.
Guidance and Judgment Through the Urim and Thummim
The most conspicuous, and at the same time perhaps the most vital part of the breastplate of judgment consisted of the twin gems called the Urim and the Thummim. After every part of this piece of the sacred regalia had been completed, the Lord directed Moses, "Thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord: And Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually" (Ex 28:30). Luther translated these words as "Light and Right" (Licht und Recht), while the LXX used the Greek terms delosis kai aletheia meaning "Manifestation and Truth."
This is the first mention of these stones in Scripture. The language used, "the Urim and the Thummim," with the identifying definite articles (Ex 28:30; Lev 8:8 in both the Hebrew and LXX), suggests that they were well known to the Israelites. This idea is emphasized by the fact that while the Lord gave careful descriptions of the various items which formed the breastplate, He simply mentioned "the Urim and the Thummim" as if they were familiar to Bezaleel.
Moses reminded the high priest of his personal involvement in guiding Israel by means of "thy Thummim and thy Urim" (Deut 33:8, notice that the order is reversed). The Urim and Thummim are mentioned twice without articles to call attention to the quality of their functions (Ezra 2:63; Neh 7:65), and in these almost identical statements the wistful longing is expressed that only a high priest with the Urim and the Thummim would be able to solve the problems in identifying eligible members of the priesthood. Since the breastplate with its jewels, including the Urim and Thummim, disappeared in the destruction of the temple by Nebuchadnezzar in 586 B. C., and has never been found, the problem remains insoluble.
Twice "the Urim" is used alone (Num 27:21; 1 Sam 28:6) to point to the confirming wisdom of God. Is it significant that these stones are named precisely seven times in Scripture? The fact that their Hebrew names have not been translated should further alert the student to delve into the meanings of these terms.

OntheDL · May 16, 2007

The Meaning of Urim and Thummim
Urim, the plural of the Hebrew word for light, is derived from a root meaning fire (ur). The verb which springs from it suggests the dawning of the day (1 Sam 14:36), to become light (2 Sam 2:32), or to be enlightened (Job 33:30). It often suggests to illuminate (Ps 77:19; 97:4; 105:39), or instruct (Ps 119:130). Light is an emblem of happiness (Job 22:28; Isa 9:1; 30:26), or information (Isa 49:6), and Jehovah Himself is called the Light of Israel (Isa 10:17). From the city called Ur, Light, the light of the everlasting gospel spread around the ancient world. Isaiah urged his readers, "Up, to the light, for thy light is come" (Isa 60:1). The function of the Urim was to instruct with a view to bringing about happiness, or to enlighten in cases of doubt, or to direct in times of uncertainty.
Thummim comes from the verb to complete, end, consummate, or make perfect (tamam, Josh 5:8; Ps 18:31; 101:2), and points to the acceptance of God's will which rounds out and disciplines a person's life. Its meaning is close to "amen," which signifies a happy, accepting, resigned state of mind which acquiesces to God's decisions. Both the Hebrew terms, Urim as well as Thummim, are probably plurals of intensity to stress that they were the very quintessence of the functions they were to fulfill in a superlative and absolute sense.
Some ancient sages aver that upon the stone called Urim the Hebrew letter aleph was engraved, while on the Thummim the letter was tau. Even if this cannot be proved, Urim does commence with aleph, the first letter of the Hebrew alphabet, while Thummim starts with tau, its last. "The Urim and the Thummim" might well be abbreviated to indicate "the aleph and the tau," the first and last letters of the Hebrew alphabet. The Greek equivalents of this would be "the alpha and the omega" (cf Rev 1:8. 10; 21:6; 22:13). To describe Jesus as "the alpha and omega" is to picture Him as the sum of the letters of the divine Alphabet. Lamsa alerts us to the fact that the Eastern text of Revelation has Aleph and Tau in place of Alpha and Omega.
Jesus is the Divine Alphabet

In all alphabetic languages words are formed by combining letters. A Greek communicates by using Greek and a Jew by Hebrew words. Jesus is the Word of God; He is God's thought made audible and visible, and is the embodiment of the revelation of His Father's message, and the expression of the Divine will. Jesus is the Logos, the concept, the reality behind the words of God, lived, spoken or written. He is also the Rhema, the separate words, or articulated segments of speech, by means of which the Idea or Logos is expressed. In fact, He is the total Alphabet used by Deity to form all the words which reveal the Word to fallen man concerning all the concepts and teachings necessary for salvation. Jeremiah grasped this notion clearly. Note his use of the plural and singular in his statement of belief: "Thy words were found and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart" (Jer 15:16). In Greek Jesus is "the Alpha and the Omega," in Hebrew "the Aleph and the Tau," or "Urim and Thummim," and in English "the A to the Z." Through Him God's revelation of truth is full and complete. Eternal Spirit, teach us to read Thy word aright.
From earliest times ideas regarding the nature of the Urim and Thummim, and how they were used, have been only confused and contradictory. The conclusion to which a student of the opinions of the rabbis, Josephus, Philo, or the fathers can reach is that none of them knew much about them! For the Seventh-day Adventist the writings of Ellen White throw a flood of light, as the quotations which follow will demonstrate.
Within the breastplate's golden borders, and to the right and left of the four columns of the twelve jeweled rosters on it, the Lord ordered Moses to place the Urim and the Thummim (Ex 28:30; PP 351). The KJV renders the expression as "in" the breastplate, and some students imagine the breastplate to have been a bag in which they were placed. But the Hebrew (el) could just as well be "on" the breastplate. In fact the LXX corroborates this by using the preposition epi, as in epidermis or epicenter. We should, therefore, picture these two gem stones, greater and more brilliant than any of the other twelve jewels (SR 183), standing guard on either side of the marshaled rocks representing the twelve septs. The Urim and Thummim were Probably Diamonds
When the flash and luster of the twelve different stones on the breastplate are compared, the most brilliant is found to be the zircon, sold today as a substitute for the diamond. The only stone with a greater brilliancy is the diamond itself. This would suggest that the Urim and Thummim were probably diamonds. R. C. Trench somewhere pointed out that the Greek word leukos, meaning shining or glistening white, and used to describe the Urim, indicates that it was a diamond because of the clear white light it gave off. The Urim proclaims that the "Light" of heaven should be joyfully followed, while the Thummim whispers "Amen!" when quietly accepting God's denial.
These messengers of stone were designed to guide the nation in time of crisis in the Promised Land, as the "cloud" and "fire" had once led Israel in the trackless desert (cf. Ps 105:39; 1 Cor 10:1, 2). During those decades "the standard of their invisible Leader was ever with them. By day the cloud directed their journeyings, or spread as a canopy above the host. It served as a protection from the burning heat, and by its coolness and moisture afforded grateful refreshment in the parched, thirsty desert. By night it became a pillar of fire, illuminating their encampment, and constantly assuring them of the divine presence. In one of the most beautiful and comforting passages of Isaiah's prophecy, reference is made to the pillar of cloud and of fire to represent God's care for His people in the great final struggle with the powers of evil. [Isa 4:4,5, quoted]." (PP 282-3).
God Guided His People by the Cloud and the Fire

The pillar of cloud by day, and the pillar of fire by night, symbols of the divine Presence, displayed God's leadership. When the cloud moved, Israel followed. When it stood still, they stopped; and where the cloud remained, there they abode in their tents (Num 9:15-22). Thus God's elect were taught to be ready to obey His mandate at a moment's notice. "Whether it was by day or by night that the cloud was taken up, they journeyed" (Num 9:21).
Since the high priest did not wear his golden garments while he was in the most holy place, he was without the help of the Urim and Thummim on his breastplate. God, therefore, used a second method which was an extension of the above technique. "Above the mercy-seat was the Shekinah, the manifestation of the divine presence; and from between the cherubim, God made known His will" (PP 349). "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 the requests were refused, a cloud rested upon the cherubim at the left" (SR 183-4; PP 349).
The third way in which God communicated with Israel was by means of the Urim and the Thummim. This method also had to do with light and cloud. "At the right and left of the breastplate were set two larger stones, which shone with great brilliancy" (SR 183). "These were known as the Urim and the Thummim. By them the will of God was made known through the high priest" (PP 351). "When difficult matters were brought to the judges, which they could not decide, they were referred to the priests, and they inquired of God, Who answered them. If He favored, and if He would grant them success, a halo of light and glory especially rested upon the precious stone at the right. If He disapproved, a vapor or cloud seemed to settle upon the precious stone at the left hand. When they inquired of God in regard to going to battle, the precious stone at the right, when circled with light, said, Go, and prosper. The stone at the left, when shadowed with a cloud, said, Thou shalt not go; thou shalt not prosper" (SR 183-4; PP 351).

OntheDL · May 16, 2007

Instances of Divine Leadership
The Scriptures contain many stories which illustrate the workings of the Urim and Thummim. When questions of national importance were posed to the high priest, he dressed in his regalia and stood before the Lord, with the assembled officials stationed around him. Their questions were to be couched in language that required a direct answer of yes and no. Here are some examples.
When Achan was identified as the culprit, the methodology was simple. The twelve tribal leaders were lined up, and God, in the person of the high priest, was asked, Is it Reuben? No! Simeon? No! Judah? Yes! These responses were conveyed by a cloud placed over the Thummim to indicate the negative, and a flash of light from the Urim to give the affirmative. After Judah had been selected, the families of the tribe were lined up, and the process continued until "Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken" (Josh 7:18) in five steps.
Another example is the identification of Jonathan as the cause of Israel's discomfort. To find out the party in the wrong, Saul placed his soldiers on one side and the royal pair on the other, and asked questions of the high priest. The people were eliminated by the answer to the first query, and Saul and Jonathan taken. Then Jonathan and his father were placed opposite each other, and, in response to the next question, Jonathan was selected (1 Sam 14:37-45).
Today God's church on earth can receive direction from heaven through Christ. In discussing the changes he had felt obliged to make in his plans to visit Corinth, Paul explained that he was not prevaricating, but simply heeding heaven's instructions. "For the Son of God, Jesus Christ, Who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in Him was yea. For all the promises of God in Him are yea, and in us (RV) Amen [when He says no!], unto the glory of God by us" (2 Cor 1:17-22). The apostle said in effect, When God says yes, we go. But when He denies our request, we say, Amen! Eternal Spirit, grant us grace to trust.
Only as each tribe remained fixed upon the breastplate, and on the stone which Christ selected for it, would its character develop, and the complex plans of Heaven for its eternal well-being reach consummation. The design, framed in heaven and perfect in all details, was carried out on earth. Christ is the source and firm foundation of the government of God. Today His people are registered on His heart of love and carried on His shoulders of power. He will enable each of us to carry out every divine scheme. Then doubt not, doubting soul. This complex breastplate of judgment is made to display what our High Priest is doing for the precious ones for whose salvation He died, and for whom He is mediating in the heavenly Sanctuary.
The Gold-crowned Linen Turban
The high priest wore the regular white priestly cap, but to complete his regalia, a "goodly" turban of finely woven linen gauze, about eight yards long, was first wound around his head (Ex 28:26-38; misnepheth, saniph, or seniphah are derived from sanaph, and mean "a wrap wrapped round;" Lev 8:9; 16:4; Ex 28:4, 37, 30; 29:6; 39:28, 30, called a "diadem" once, and "mitre" 11 times). The word means beauty or ornament, and on the Hebrew tongue speaks of a royal crown. Josephus remembered that "upon his head he wears a cap without a peak. . . . It is . . . so fashioned as to resemble a coronet, consisting of a band of woven linen thickly compressed; for it is wound round and round and stitched and stitched repeatedly" (Antiquities III:vii:3, 7; viii:2).
Philo and Josephus both suggest that in the second Temple this turban was dark blue in color, but Moses' description would indicate that it was originally white. "The mitre of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, `Holiness to Jehovah"' (PP 351). This "helmet" of righteousness indicated that his "thoughts had been brought into captivity to" God's will, and were clean and bright (2 Cor 10:5).
In descriptions found in symbolic prophecy Christ's head and hair are pictured as whitest white. The turban's color highlights the purity of him who wore it. This diadem of snowy linen also displayed his age-old wisdom and experience. Only once more in sacred history is this rare word "crown" used, and then it describes how heedless Israel's "diadem" of international rulership was flung into the dust (Lam 5:16). Centuries later, when the Saviour High Priest came to live among men, He took it up as His right.

The High Priest was Crowned a King
On the front of the high priest's turban, and above his forehead, a golden plate called Ziz, shaped like the petal of a flower, was bound by a ribbon of blue to his headdress (Ex 38:36-38). This sign of God's law was there to discipline his mind and guide his life. The kingship of his mind was buttressed with the fine gold of faith and love. Upon this coronet were engraved the words, "Holiness to Jehovah." "Holiness is wholeness for God" (DA 556). Jehovah is the only Being Who can say, "I am what I am,"--absolute, perfect, unchangeable. The high priest would be further crowned with "the anointing oil of his God," to keep before him that the authority of the Holy Spirit must be paramount in his life.
This golden diadem was firmly bound to the turban with ribbons or lace of blue. Notice what the Lord had to say about this coronet: "And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord" (Ex 28:38). Only because the high priest is crowned king in holiness can he bear the iniquity of his people.
Holiness is what the royal High Priest Jesus is in and of Himself. Note well God's assurance to us that since He is crowned with this chaplet marked "Holiness to the Lord" Heaven guarantees the success of His representative ministry, and Jehovah promises His penitent people that they will "be accepted" in the Beloved.
Holiness is also what Jesus is to His Father. The high priest's holiness is full and rich and sufficient enough to off-set the iniquity of all God's people. Then holiness is what Jesus is in the lives of each of His followers. Eternal Spirit, grant us His holiness.
The Cumulative Significance of the High Priest's Regalia
We shall now review the meanings of each of these parts of Aaron's vestments, as they focus upon Christ our King and High Priest.
The four garments of "fine linen clean and white" display both the priests' as well as the high priest's characters of perfect purity and righteousness. They call attention to what these men have been made through the imputed and imparted righteousness of Christ, perfectly acceptable to God.
Because the high priest's character is thus displayed as righteous, he is able to wear His five-fold livery of service. These robes represent what he does for sinners, as the example of God's heavenly Priest and High Priest. As members of Christ's "royal priesthood," we should ask our hearts how closely we have reached His example. This self-inquiry will remind us that we are unable to "do" anything effective for Him until our very beings "are" [made] like Him by grace through faith. To enable us to achieve this ideal Jesus is ready to impute His character to us, symbolized by His dressing us in the clean, white robes of His righteousness. But He will do this only if we are willing to yield our bodies totally to Him, stripped of our past experiences and washed in the waters of baptism.
We should constantly remember that his entire wardrobe, each article a symbol of some aspect of Christ's character and power, was provided to Aaron free of charge. And we, too, may submissively and appreciatively accept the riches of His grace into our lives to make us like Him and to enable us to do what He designs.
"The high priest was designed in an especial manner to represent Christ, Who was to become a high priest forever after the order of Melchisedec. This order of priesthood was not to pass to another, or be superseded by another" (7BC 930). Upon our High Priest's shoulders of His strength He carries the names of all His sons and daughters etched in stone as they are born-again,--"according to their birth." Upon our High Priest's heart of His boundless affections He carries all His sons and daughters,-- "according to their tribes,"--their characteristics and places in His kingdom. Eternal Spirit, help us to lean upon Him.
We shall next consider the twelve gems, and the characters of the tribes recorded on them on the high priest's breastplate.

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