Author: Art Davison

Gleanings In Exodus

By E. L. Bynum

The Accompaniments of the Passover

Exodus 12, 13

Though we have entitled this paper “the Accompaniments of the Passover”, other things will come before us. The instructions which Jehovah gave to Israel concerning the observance of the Feast of Unleavened Bread are found part in Exodus 12 and part in Exodus 13. Therefore as these two chapters are to be the portion for our study, we must not pass by other incidents recorded in them. First, then, a brief word upon the carrying out of the death-sentence upon the Egyptians.

“And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn, of Pharaoh that sat on his throne unto the firstborn of the captives that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead” (12:29, 30). The very first message which the Lord commanded Moses to deliver to Egypt’s ruler was, “Thus saith the Lord, Israel is My son, even my firstborn; And I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn” (4:22, 23). It is evident from the sequel that Pharaoh did not believe this message. In this he accurately represented the men of this world. All through this Christian dispensation the solemn word has been going forth, “Except ye repent ye shall all likewise perish” (Luke 13:3): “He that believeth not shall be damned” (Mark 16:16). But, for the most part, the Divine warning has fallen on deaf ears. The vast majority do not believe that God means what He says. Nevertheless, though oftentimes men’s threats are mere idle words and empty bombast, not so is it with the threatenings of Him who cannot lie. It is true that God is “slow to anger” and long does He leave open the door of mercy, but even His long-sufferance has its limits. It was thus with Pharaoh and his people. Pharaoh received plain and faithful warning and this was followed by many appeals and preliminary judgments. But the haughty king and his no less defiant subjects only hardened their hearts. And now the threatened judgment from heaven fell upon them, and neither wealth nor poverty provided any exemption—”there was not a house where there was not one dead”. A most solemn proof is this unto rebels against God to-day, that in a short while at most, unless they truly repent, Divine wrath shall smite them.

“Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt” (12:40, 41). It is very striking to observe the accuracy of the type here. It was not until the day following the Passover-night that Israel was delivered from Egypt. As we have gone over the first twelve chapters of Exodus we have witnessed the tender compassion of God (2:23-25); we have seen the appointment of a leader (3:10); we have listened to the Divine promises (6:6-8); and we have beheld remarkable displays of Divine power (in the plagues), and yet not a single Israelite was delivered from the house of bondage. It was not until the blood of the “lamb” was shed that redemption was effected, and as soon as it was shed, even the very next morning, Israel marched forth a free people—remarkable is the expression here used: “All the hosts of the Lord (not “of Israel”) went out from the land of Egypt” (12:41). They were the Lord’s by purchase—”bought with a price”, and that price “not corruptible things as silver and gold, but with the precious blood of a Lamb”!

The same thing is to be seen in the Gospels. Notwithstanding all the blessed display of grace and power in the life and ministry of the Lord Jesus, at the close of His wonderful works of mercy among men, had there been nothing more, He must have remained alone. Listen to His own words; “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit (John 12:24). As another has well said, “Blessed as was that ministry, great as were His miracles, heavenly as was His teaching, holy as was His life, yet had He not died, the Just for the unjust, not one of all the sons of Adam could possibly have been saved. What a place this gives to redemption!” (Mr. C. Stanley). How sadly true. Though Christ “spake as never man spake” (John 7:46), and though men confessed “He hath done all things well; He maketh both the deaf to hear and the dumb to speak (Mark 7:37), yet at the close we read, even of His apostles, “they all forsook Him and fled”. But how different after His precious blood had been shed! Then He is no longer “alone”. Then, for the first time, He speaks of the disciples as His “brethren” (John 20:17).

The order of truth in Exodus 12, like every other chapter in the Bible, is according to Divine wisdom, yet the writer has to confess dimness of vision in perceiving the purpose and beauty of the arrangements of its contents. One thing is very clear, it evidences plainly that it was not of Moses’ own design. Here, as ever, God’s thought and ways are different from ours. A trained mind, accustomed to think in logical sequence, would certainly have reversed the order found here. Yet we have not the slightest doubt that God’s order is infinitely superior to that of the most brilliant human intellect. These remarks are occasioned by what is found in verses 43-50. After telling us in verse 45 that “The self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt”, verses 43 to 50 give us the “ordinance of the Passover”, and then in verse 51 it is repeated that “The Lord did bring the children of Israel out of the land of Egypt”. The strange thing is that this ordinance was for Israel’s guidance in the future, hence one would naturally have expected to find these instructions given at a later date, as a part of the ceremonial law. But though, at present, we can offer no satisfactory explanation of this, several points of interest in the “ordinance” itself are clear, and these we will briefly consider.

“And the Lord said unto Moses and Aaron, This is the ordinance of the Passover; There shall no stranger eat thereof; but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. A foreigner and an hired servant shall not eat thereof” (vv. 43-45). Here we learn that three classes of people were debarred from eating the Passover. First, no stranger was to eat thereof. This Feast was for Israel alone, and therefore no foreigner must participate. The reason is obvious. It was only the children of Abraham, the family of faith, who had participated in God’s gracious deliverance, and they alone could commemorate it. Second, no hired servant should eat the Passover. This too is easily interpreted. An “hired” servant is an outsider; he is actuated by self-interest. He works for pay. But no such principle can find a place in that which speaks of redemption: “To him that worketh not but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). Third, no uncircumcised person should eat thereof. (v. 48). This applies to Israel equally as much as to Gentiles. “Circumcision’ was the sign of the Covenant, and only these who belonged to the Covenant of Grace can feed upon Christ. Circumcision was God’s sentence of death written upon nature. Circumcision has its antitype in the Cross. (Col. 2:11, 12).

“But every man’s servant that is bought for money when thou hast circumcised him, then shall he eat thereof . . . and when a stranger shall sojourn with thee, and will keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof” (vv. 44, 48). A wall was erected to shut out enemies, but the door was open to receive friends. No hired servant could participate in the Feast, but a bondservant who had been purchased and circumcised, and who was now one of the household, could. So, too, the foreigner who sojourned with Israel, provided he would submit to the rite of circumcision. In this we have a blessed foreshadowing of Grace reaching out to the Gentiles, who though by nature were “aliens from the commonwealth of Israel and strangers to the covenants of promise”, are now, by grace “no more strangers and foreigners, but fellow-citizens with the saints and of the household of God” (Eph. 2:12, 19). —a statement which manifestly looks back to Exodus 12.

“In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof (v. 46). “The lamb was to be eaten under the shelter of the atoning blood, and there alone. Men may admire Christ, as it is the fashion very much to do, while denying the whole reality of His atoning work, but the Lamb can only be eaten really where its virtue is owned I Apart from this, He cannot be understood or appreciated. Thus the denial of His work leads to the denial of His person. Universalists and Annihilationists slip naturally into some kind of Unitarian doctrines as is evidenced on every hand.

“Thus this unites naturally with the commandment ‘Neither shall ye break a bone thereof’. God will not have the perfection of Christ disfigured as it would be in type by a broken bone. With the bones perfect a naturalist can show the construction of the whole animal. Upon the perfection of the bones depends the symmetry of form. God will have this preserved with regard to Christ. Reverent, not rash handling, becomes us as we seek to apprehend the wondrous Christ of God. And looking back to what is in connection with this, how suited a place to preserve reverence, the place ‘in the house’ under the shelter which the precious blood has provided for us! With such a one, so sheltered, how could rationalism or irreverence, we might ask, be found? And yet, alas, the injunction, we know too well is not unneedful” (Mr. Grant).

It is indeed blessed to mark how God guarded the fulfillment of this particular aspect of the type. That there might be no uncertainty that Christ Himself, the Lamb of God, was in view here, the Spirit of prophecy also caused it to be written (in one of the Messianic Psalms), “He keepeth all His bones; not one of them is broken” (34:20). And in John 19 we behold the antitype of Exodus 12 and the fulfillment of Psalm 34. “The Jews therefore, because it was the preparation that the bodies should not remain upon the Cross on the Sabbath day (for that Sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away” (v. 31). Here was Satan, in his malignant enmity attempting to falsify and nullify the written Word. Vain effort was it. “Then came the soldiers and brake the legs of the first, and of the other which was crucified with Him” (v. 32). Thus far might the agents of the Roman empire go, but no farther—”But when they came to Jesus and saw that He was dead already, they brake not His legs,” (John 19:33). Here we are given to see the Father “keeping” (preserving) all the bones of His blessed Son. Pierce His side with a spear a soldier might, and this, only that prophecy might be fulfilled, for it was written, “They shall look on Him whom they pierced, (Zech. 12:10). But brake His legs they could not, for “a bone of Him shall not be broken”, and it was not!

“And the Lord spake unto Moses saying, Sanctify unto Me all the firstborn, whatsoever openeth the womb among the children of Israel both of man and of beast it is Mine” (13:1, 2). “The narrative of the Exodus from Egypt is suspended to bring in certain consequences,—responsible consequences for the’ children of Israel—consequences which flowed from their redemption out of the land of bondage. For, although, they are still in the land, the teaching of the chapter is founded upon their having been brought out, and it is indeed anticipative of their being in Canaan. If God acts in grace toward His people, He thereby establishes claims upon them, and it is these claims that are here unfolded” (Ed. Dennett).

A redeemed people become the property of the Redeemer. To His New Testament saints God says, “Ye are not your own; for ye are bought with a price”(1 Cor. 6:19, 20). It is on this same principle that Jehovah here says unto Moses, “Sanctify unto Me all the firstborn”. The reference to the “firstborn” here should be carefully noted. It was the firstborn of Israel who had been redeemed from the death-judgment which fell upon the Egyptians, and now the Lord claims these for Himself. Typically this speaks of practical holiness, setting apart unto God. Thus the first exhortation in Romans which follows the doctrinal exposition in chapters 1 to 11 is, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (12:1). Personal devotedness is the first thing which God has a right to look for from His blood-bought people.

“Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the Lord. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters” (13:6, 7). Typically this shows the nature of sanctification. Throughout Scripture “leaven” is the symbol of evil, evil which spreads and corrupts everything with which it comes into contact, for “a little leaven leaveneth the whole lump” (1 Cor. 5:6). To eat “unleavened bread” signifies separation from all evil, in order that we may feed upon Christ. That this Feast lasted “seven days”, which is a complete period, tells us that this is to last throughout our whole sojourn on earth. It is to this that 1 Corinthians 5:7, 8 refers. “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us; Therefore let us keep the feast not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” Because we are saved by grace, through the sprinkled blood of Christ, it is not that we may now indulge in sin without fear of its consequences, or that grace may abound. Not so. Redemption by the precious blood of Christ imposes an additional responsibility to separate ourselves from all evil, that we may now show forth the praises of Him who has called us out of darkness into His marvelous light. Carelessness of walk, evil associations, worldliness, fleshly indulgences are the things which hinder us from keeping this Feast of unleavened Bread.

But much more is included by this figure of “leaven” than the grosser things of the flesh. We read in the N. T. of “the leaven of the Pharisees, (Matthew 16:6). This is superstition, the making void of the Word of God by the traditions of men. Formalism and legality are included too. Sectarianism and ritualism as well are the very essence of Phariseeism. Then we read of “the leaven of the Sadducees” (Matthew 16:6). The Sadducees were materialists, denying a spirit within man, and rejecting the truth of resurrection, (Acts 23:8). In its present-day form, Higher Criticism, Rationalism, Modernism answers to Sadduceeism. We also read of “the leaven of Herod (Mark 8:15). This is worldliness, or more specifically, the friendship of the world, as the various statements made about Herod in the Gospels will bear out. All of these things must be rigidly excluded. The allowance of any of them makes it impossible to feed upon Christ. Is it not because of our failure to “purge out the old leaven” that so few of the Lord’s people enter upon “the feast of unleavened bread”!

“And thou shall show thy son in that day, saying, this is done because of that which the Lord did unto me when I came forth out of Egypt” (13:8). Striking indeed is this. The basis of this Feast was what the Lord had done for Israel in delivering them from the land of bondage. In other words, its foundation was redemption accomplished, entered into, known, enjoyed. No soul can really feast upon Christ while he is in doubt about his own salvation. “Fear hath torment” (1 John 4:18) and this is the opposite of joy and salvation, of which “feasting” speaks. Little wonder then that there are so many joyless professing Christians. How could it be otherwise? “Rejoice” said Christ to the disciples, “that your names are written in heaven” (Luke 10:20). Until this joy of assurance is ours there cannot be, we say again, any feasting upon Christ.

“And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth; for with a strong hand hath the Lord brought thee out of Egypt” (13:9). The Feast was a “sign” upon the hand, that is, it signified that their service was consecrated to God. It was also a “memorial between the eyes”, that is, upon the forehead, where all could see; which being interpreted, signifies, an open manifestation of separation unto God. Finally, it was to be accompanied with “the Lord’s law in their mouth”. The correlative of “law” is obedience. God’s redeemed are not a lawless people. Said the Lord Jesus, “If ye love Me, keep My commandments” (John 14:15); and as John tells us, “His commandments are not grievous” (1 John 5:3). Those who insist so urgently that in no sense are Christians under Law evidence a sad spirit of insubordination; it shows how much they are affected and infected, with the spirit of lawlessness which now, alas, is so prevalent on every side and in every realm.

“And it shall be when the Lord shall bring thee into the land of the Canaanites, as He sware unto thee and to thy fathers, and shall give it thee, That thou shalt set apart unto the Lord all that openeth the matrix and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck; and all the firstborn of man among thy children shalt thou redeem”. (13:11-13). The deep significance of this cannot be missed if we observe the connection—that which precedes. In Exodus 12 we have had the redemption of the “firstborn” of Israel, here it is the redemption of the “firstling” of an ass. In the second verse of chapter 13 the two are definitely joined together—”Sanctify unto Me all the firstborn, whatsoever openeth the womb of the children of Israel, both of man and of beast; it is Mine”. That there may be no mistaking what is in view here, the Lord gave orders that the firstling of the ass was to be redeemed with a lamb, just as the firstborn of Israel were redeemed with a lamb on the passover night. Furthermore, the ass was to have its neck broken, that is it was to be destroyed, unless redeemed; just as the Israelites would most certainly have been smitten by the avenging Angel unless they had slain the lamb and sprinkled its blood. The conclusion is therefore irresistible: God here compares the natural man with the ass! Deeply humbling is this!

The “ass” is an unclean animal. Such is man by nature; shapen in iniquity conceived in sin. The “ass” is a most stupid and senseless creature. So also is the natural man. Proudly as he may boast of his powers of reason, conceited as he may be over his intellectual achievements, the truth is, that he is utterly devoid of any spiritual intelligence. What saith the Scriptures? This: “Walk not as other Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them” (Eph. 4:17, 18). Again; “If our Gospel be hid, it is hid to them that are lost; in whom the god of this world (Satan) has blinded the minds of them which believe not” (2 Cor. 4:3, 4). How accurately, then, does the “ass” picture the natural man! Again; the “ass” is stubborn and intractable, often as hard to move as a mule. So also is the natural man. The sinner is rebellious and defiant. He will not come to Christ that he might have life (John 5:40). It is in view of these things that Scripture declares, “For vain man would be wise, though man be born like a wild ass’s colt” (Job 11:12).

It is instructive to trace the various references to the “ass” in Scripture. The first mention of the “ass” is in Genesis 22; from it we learn two things. “Abraham rose up early in the morning and saddled his “ass” (v. 3). The “ass” is not a free animal. It is a beast of burden, saddled. So, too, is the sinner—”serving divers lusts”. Second, “And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship”(Gen. 22:5). The “ass” did not accompany Abraham and Isaac to the place of worship. Nor can the sinner worship God. Third, in Genesis 49:14 we read, “Issachar is a strong ass, couching down between two burdens”. So, too, is the sinner—heavily “laden” (Matthew 11:28). Fourth, God forbade His people to plow with an ox and ass together (Deut. 22:10). The sinner is shut out from the service of God. Fifth, in 1 Samuel 9:3 we are told, “And the asses of Kish Saul’s father were lost”, and though Saul and his servant sought long for them they recovered them not. The sinner, too, is lost, away from God, and no human power can restore him. Sixth, In Jeremiah 22:19 we read, “He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem”. Fearfully solemn is this. The carcass of the ass was cast forth outside the gates of the holy city. So shall it be with every sinner who dies outside of Christ; he shall not enter the New Jerusalem, but be “cast into the Lake of Fire”. The final reference to the “ass” is found in Zechariah 9:9 “Rejoice greatly O daughter of Zion; shout, O daughter of Jerusalem, behold, thy King cometh unto thee, He is just, and having salvation; lowly, and riding upon an ass”. Most blessed contrast is this. Here we see the “ass” entering Jerusalem, but only so as it was beneath the controlling hand of the Lord Jesus! Here is the sinner’s only hope—to submit to Christ!

In Genesis 16:12 we have a statement which is very pertinent in this connection, though its particular force is lost in the A. V. rendering; we quote therefore from the R. V., “And he shall be a wild-ass man among men; his hand shall be against every man, and every man’s hand against him”. Those were the words of the Lord to Sarah. They were a prophecy concerning Ishmael. From Galatians 4 we learn that Ishmael stands for the natural man, as Isaac for the believer, the seed of promise. In full accord, then, with all that we have said above is this striking description of Sarah’s “firstborn”; he was a wild-ass man. The Bedouin Arabs are his descendants, and fully do they witness to the truth of this ancient prophecy. But solemn is it to find that here we have God’s description of the natural man. And more solemn still is what we read of Ishmael in Galatians 4; he “persecuted him that was born after the Spirit” (v. 29), and in consequence had to be “cast out” (v. 30).

In view of what has been said above, how marvelous the grace which provided redemption for “the firstling of an ass”! “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8).

Ah, dear reader, have you taken this place before God? Do you own that the “ass” is an accurate portrayal of all that you are in yourself—unclean, senseless, intractable, fit only to have your neck broken? Do the words of the apostle suitably express the real sentiments of your heart—”Christ Jesus came into the world to save sinners; of whom I am chief” (1 Tim. 1:15)? Or, are you like the self- righteous Pharisee, who said, “God, I thank Thee, that I am not as other men are, extortioners, unjust, adulterers” (Luke 18:11)? Christ came not to call the righteous but sinners to repentance, (Luke 5:32). He came “To seek and to save that which was lost” (Luke 19:10). Again, we ask, Have you taken this place before God? Have you come to Him with all your wretchedness—undone, corrupt, guilty, lost? Have you abandoned all pretentions of worthiness and merit, and cast yourself upon His undeserved mercy? Have you seen your own need of the sinner’s Savior, and thankfully received Him? If you have, then will you gladly “set to your seal that God is true”, and acknowledge that the “ass” is a suitable figure to express what you were and still are by nature. And, then, too, will you praise God for the matchless grace which redeemed you, not with corruptible things as silver and gold, “but with the precious blood of Christ, as of a Lamb without blemish and without spot” (1 Pet. 1:19). Thank God for the Lamb provided for the ass. The more fully we realize the accuracy of this figure, the more completely we are given to see how ass-like we are in ourselves, the deeper will be our gratitude and the more fervent our praise for the redemptive and perfect Lamb.

Gleanings in Exodus

By E.L. Bynum

Outside the Camp

Exodus 33:4-10

In order to enter into the significance of what is to be before us on this present occasion, and especially to discern its typical application to Christendom today, careful attention must be paid to the context. Moses’ pitching of the tent “outside the camp,” and the seeking unto it of “every one which sought the Lord” can only be interpreted aright by noting carefully the imperative necessity for such a drastic action, and that, in the light of all which occasioned it. The section of Exodus in which our present portion is found begins with 32:1. In that chapter, as we have already seen, Israel is shown committing the awful sin of making and worshipping the golden calf. That, in turn, was the consequence of their throwing off allegiance to Jehovah. Having, in their hearts, cast off the God they loved not, they now set up an idol patterned after their own evil lusts—a beast, graven in gold.

That the Lord did not there and then let loose the thunderbolts of His wrath and completely exterminate Israel is something which should bow our hearts before Him in wonder and worship, the more so when we observe what it was and who it was that averted His righteous anger against them, namely, the earnest and effectual supplications of the typical mediator. Blessed foreshadowment was this of Him who has entered into heaven itself, “now to appear in the presence of God for us” (Hebrews 9:24), and who is “able also to save them unto the uttermost (to the last extremity) that come unto God by Him, seeing that He ever liveth to make intercession for them” (Hebrews 7:25). Had there been no Moses to plead their cause, Israel had perished. And had we no High Priest to plead before God the merits of His atoning sacrifice on our behalf, we too would perish in this wilderness scene. It is the ministry of Christ on High, which succors and sustains us while we journey to the promised inheritance.

How Moses must have loved his people! Do we not have more than a hint of this in the words of the Spirit in Hebrews 11:24, 25, “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter: Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” His love for them is brought out again in Acts 7:23, “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.” Blessed adumbrations were these of a greater than Moses, who refused not to lay aside His heavenly glory and come down to this sin-cursed earth, where His “brethren” (Hebrews 2:11) were in cruel bondage to sin and Satan. More blessed still is it to follow out the love of Moses for his people under the severest trials and testings. Though they appreciated him not, though they repeatedly murmured and rebelled against him, though they manifested their utter unworthiness of his unselfish devotion to them, yet nothing quenched his love for them. So too we read of Him to whom Moses pointed, “having loved His own which were in the world, He loved them unto the end” (John 13:1). Nor could the awful sin of His people kill the affections of Moses: when unsparing judgment at the hands of a holy God was their only due, he stepped into the breech, and stood between them and His wrath. But, as we saw in our last article, though the intercession of Moses averted the consuming wrath of God, yet it did not preclude the manifestations of His displeasure in a governmental way. The nation was not “consumed” (32:10), but it was “plagued” (32:35). This was due to no failure in the prayer of Moses, but to the lack of repentance on the part of the people. Most solemnly does this speak to us, and timely is its warning. How readily neglected is this truth today! if there be little or no preaching of “repentance” to the unsaved, there is still less to those who are saved. Yet, concerning the one we read “But, except ye repent, ye shall all likewise perish” (Luke 13:3); and of the other, it is to be noted, that the very first admonitory word of Christ to the seven churches in Revelation 2, 3 is, “Remember therefore from whence thou are fallen, and repent.” (2:5)! It is because there is so little repentance among God’s people today that His chastening hand is laid so heavily on many of them.

“And the Lord said unto Moses. Depart, go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it” (33:1). In these words Jehovah presses upon Moses the solemn position which Israel occupied. Having broken the covenant which they had made only a few weeks before (Exodus 19:5, 8; 24:7), they had thus forfeited their relationship to God as His people. Having rejected Him, He speaks, to them according to their transgression, saying to Moses, “The people which thou hast brought up out of the land of Egypt.” Nevertheless, He promised them the land, according to His absolute and unconditional promises to the patriarchs—to which Moses had appealed in his intercession (32:13). “And I will send an angel before thee: and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: unto a land flowing with milk and honey” (vv. 2, 3).

Next, the Lord added. “For I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way” (v. 3). Solemn word was this; a real test of Israel’s heart. “At the beginning of this book, when the people were in the furnace of Egypt, the Lord could say, ‘I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows.’ But now he has to say, ‘I have seen this people, and, behold. it is a stiffnecked people’, An afflicted people is an object of grace; but a stiff- necked people must be humbled. The cry of the oppressed Israel had been answered by the exhibition of grace; but the song of idolatrous Israel must be answered by the voice of stern rebuke” —- (C.H.M.).

Then we read, “And when the people heard these evil tidings, they mourned” (v. 4). Here was the first hopeful sign that the people gave. The Hebrew word for “mourn” in this passage means to sorrow or lament. The threat that Jehovah Himself would not accompany them moved Israel to deep contrition. How sad is the contrast presented in Revelation 3! There too the Lord is viewed as not being “in the midst” of His people, but outside (v. 20). Yet Laodicea is indifferent, content without Him (v. 17). When the Lord is no longer “in the midst” of His people, it is high time for them to “mourn.”

“And no man did put on his ornaments. For the Lord had said unto Moses, Say unto the children of Israel, ye, are a stiff necked people: I will come up in the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee” (vv. 4, 5). The removal of their ornaments was for the purpose of evidencing the genuineness of their contrition. Outward adornment was out of keeping with the taking of a low place before God. Contrariwise, external attractions and displays show up the absence of that lowliness of spirit and brokenness of heart which are of great price in the sight of God. The more true spirituality declines, the more an elaborate ritual comes to the fore. All around us Christendom is putting on as many “ornaments” as possible.

“And the children of Israel stripped themselves of their ornaments by the mount Horeb” (v. 6). This was a still more hopeful sign. Here we see Israel obeying God’s command to humble themselves. This is ever the ground of further blessing. The promise is, “he that humbleth himself shall be exalted.” A New Testament parallel to what we have before us here, is found in the case of the Corinthians. To them the apostle wrote, “Now ye are full, now ye are rich, ye have reigned as kings” (1 Corinthians 4:8). There we see them with all their “ornaments” on. Later he was able to write, “For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath you sorry, though but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner” (2 Corinthians 7:8-9). They had “stripped themselves” of their “ornaments”!

“And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the tabernacle of the congregation” (v. 7). This movement of Moses denoted three things: it was an act of submission, it was an act of faith, it was an act of grace. Let us enlarge a little upon these things. The going forth of Moses outside the camp was an act of submission, it was a bowing to God’s righteous verdict. While Israel was a stiffnecked people, Jehovah could not remain in their “midst” (v. 3). While they continued in a state of impenitence life could not own them as His people (v. 1). Accordingly, Moses is here seen acquiescing in the Lord’s holy judgment, and therefore leaves the place where He no longer was. Well would it be—both for God’s glory and for their own good—if His people would act on this same principle today.

But more: the going forth of Moses outside the camp was an act of faith. This comes out plainly and most blessedly in what Israel’s leader did on this occasion: he “took” the tabernacle and “pitched it without the camp.” It should be pointed out that this was not the Tabernacle proper, with its three apartments, for this had not yet been erected. If the reader will refer back to Exodus 21:18 and 32:1 it will be found that Israel committed their great sin of worshipping the golden calf while Moses was up in the mount, during which time Jehovah had said to him, “Let them make Me a sanctuary: that I may dwell among them” (25:8)—details concerning which are found in the chapters that follow to the end of 31.

In the opening paragraphs of article 41 of this series (May 1927) on “The Coverings,” we called attention to the distinction which is to be drawn between “the Tabernacle” (Heb. “mishkan”) and “the Tent” (Heb. “Ohel”): the former signifies “dwelling-place”; the latter, simply “tent.” The one refers to the abode of Jehovah, the other to the meeting-place for His people. The two are clearly distinguished in several scriptures, for example in Numbers 3:25 we read of “the tabernacle and the tent.” In the majority of passages where the A.V. has “tabernacle of the congregation,” the Hebrews reads “tent of the congregation.” This holy building was Jehovah’s place of abode, but Israel’s place of assembly; they visited it, He remained there.

Now it was the “tent” and not the “tabernacle” which Moses here “took” and “pitched it outside the camp,” for, as we have said, the tabernacle proper had not yet been built. In this action of Israel’s leader we may discern the exercise of real faith. “Faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Moses had been hearing the word of God yonder in the mount, and now that he is down in the camp again his heart lays hold of, and anticipates, the actual erection of Jehovah’s dwelling place. It was a temporary, provision to meet a pressing emergency. “It does not appear that Moses, in pitching the tabernacle outside the camp, was acting under any direct commandment from the Lord. It was rather spiritual discernment, entering into both the character of God and the state of the people. Taught of God, he feels that Jehovah could no longer dwell in the midst of a camp which had been defiled by the presence of the golden calf. He therefore made a place outside, afar off from the camp, and called it the ‘tabernacle of the congregation’” —-(Ed. Dennett).

Again; the pitching of the tent outside the camp was an act of grace. This will be seen the more clearly if we revert once more to the context; “The Lord had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up in the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.” God was here speaking after the manner of men—just as He does when He is said to “repent.” It was as though He was weighing the condition of His wicked people, waiting to see whether or not their “mourning” was genuine. Before He smote, He would furnish opportunity for repentance. The people availed themselves of His forbearance: humbled by their sin, awed by the solemn tidings of imminent destruction, they stripped themselves of their ornaments. Then, as another has said, “He who pronounced judgment upon the people for their sins, provided a way for their escape.” Those who “sought the Lord” were not only spared but permitted to go forth unto the tent. Thus, “where sin abounded, grace did much more abound.”

“And it came to pass, that every one which sought the Lord went unto the tent of the congregation, which was without the camp” (v. 7). Once more we have a striking illustration of the word “even so might grace reign through righteousness” (Romans 5:21). God is “the God of all grace,” yet it ever needs to be remembered that He never exercises grace at the expense of righteousness. God forgives sins, but it is because they were atoned for by Christ. Israel was delivered from the avenging angel in Egypt, but only because they were sheltered beneath the blood. So here: God maintained His righteousness. Holiness forbade Him entering the defiled camp, but grace made it possible for the people to meet Him outside.

“And it came to pass, that every one which sought the Lord went out unto the tent of the congregation, which was without the camp” (v. 7). Let us now consider the typical significance of this. We think at once of Hebrews 13:13, “Let us go forth therefore unto Him, without the camp, bearing His reproach.” Obviously, the Holy Spirit here had Exodus 33:7 before Him and it is in the light of what is there recorded that we must interpret this New Testament exhortation. What we have there is a call to separation, but unless we pay close attention to the type we shall err in our application of the antitype. The all-important thing is to bear steadily in mind the circumstances under which Moses pitched the Tent “outside the camp.” It was not when Israel murmured (Exodus 16:2), when they desecrated the Sabbath (16:27, 28), when the Amalekites fought against them (17:8); it was after Israel had disowned Jehovah and set up the golden calf. General and open idolatry in the camp constitutes the call to go forth” outside it!

The same principle holds good in the interpretation of Hebrews 13:13. This exhortation was not given to the Corinthians, where a sectarian spirit prevailed, where immorality had been condoned, and where the Lord’s supper had been turned into a carnal feast. Nor was the call given to the Galatians, among whom false doctrine, of a serious character, had come in. Instead, it was addressed to “Hebrews.” The believing Jews were enjoined to forsake the unbelieving Nation who had despised and rejected Christ. The “camp” was guilty of the murder of God’s Son, hence the call to forsake it. What we would here press upon the Christian reader is that neither Exodus 33:7 nor Hebrews 13:13 supplies any warrant for Christians forsaking “churches” or companies of God’s professing people where Christ is owned, honored, worshipped. There are those claiming to “gather unto the Lord,” who insist they are the only people that are on true scriptural ground. They have separated themselves not only from false systems, but from the great majority of God’s own people. Little wonder that today they are more sectarian than any of the denominations, and that God has blown upon their proud and pharisaical claims. To “go forth unto Him without the camp” is a vastly different thing than separating from God’s own people. All who are dear to Christ should be dear to the Christian.

It was corporate idolatry which made Jehovah refuse to continue in Israel’s midst. It was when the Lord Himself had been rejected, and not till then, that Moses pitched the Tent outside the camp. Nothing short of this ever warrants a Christian from breaking away from those who profess the name of Christ. Perfection will be found no where on this earth, and the loftier the pretensions of those claiming to come nearest to perfection, the least grounds for such a profession they will evidence. A drum makes a big noise, but it is very hollow inside! No, ideal conditions, a faithful carrying out of all the revealed will of God, are not to be met with among any company of Christians. Failure is stamped upon everything which. God has committed to man. But that does not justify me in holding aloof from my erring brethren and sisters, and assuming an attitude of “I am holier than thou”; for in the sight of God I am probably a greater failure than they are. We are all of us quick to discover the mote in another’s eye, while complacently impervious to the beam in our own eye.

“Strengthen the things which remain (not “pull down”), that are ready to die,” is God’s word to us (Revelation 3:2.) “Lift up the hands which hang down, and the feeble knees” (Hebrews 12:12): obedience to this will accomplish far more than criticizing and condemning every body and everything. “Forbearing one another in love” (Ephesians 4:2), implies there is that in each of us which is a trial in the other. There will be much to test patience and love in any “church” or gathering, but if the Lord is there, that is the place for me too. He is “long-suffering,” so must I be. But when He is disowned, when a false god is set up in His place, when “another Jesus” (2 Corinthians 11:4) is preached (a “Jesus” who is not the God man, born of a virgin, died for the sins of His people, rose again in bodily triumph over death), it is high time for me to get out. To remain in a place where He is denied would be for me to dishonor my land. It was on this principle that Moses here acted; and not Moses only, but “every one who sought the Lord.”

Thus, the principle which is to guide us to day in our application of Hebrews 13:13 to any local situation, is simple and plain, If I am worshipping with a company of Christians where the Lord Jesus is owned as the Christ of God, as the alone Savior for sinners, as the Exemplar of His people, though the preaching there may not be as edifying as I could desire, though my fellow disciples may come far short of what I wish, that is no reason why I should desert them; rather it is an occasion for me to be much in prayer on their behalf, and by my own walk seek to show them the way of the Lord more perfectly. But, on the other hand, if I am in a place where the Christ of God is denied, the inspiration of the Scriptures repudiated, the Holy Spirit quenched through a false god having been set up, then no matter what my friends may do, no matter what may be the decision of my brethren, I am responsible before God to separate myself from what is so grossly dishonoring to Him.

“And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle” (v. 8). From this it appears that not many responded to the call of separation. “The majority stood at their tent doors, interested in Moses, and looking after him, and seeing the pillar of cloud stand at the entrance of the tent, but not going out! They seem to represent those who have reverence for divine things, and are interested in the truth, but who remain in the camp. God-fearing persons, but not knowing the presence of the Lord in its attractive and satisfying power” —(C. A. Coates).

“And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses” (v. 9). The “cloudy pillar” was the visible symbol of Jehovah’s presence. This is the third time in Exodus we find mention of it. First, in 13:21 we read, “And the lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light.” Second, in 14:19-20 we are told, “And the pillar of the cloud went from before their face, and stood behind them: and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.” Third, “the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses.” Thus it was connected first with guidance, then with protection, now with communion.

“The cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses.” Blessed answer of God was this in the confidence of His servant. How true are His words “them that honor Me I will honor.” Moses was not put in confusion: his submission and faith were amply rewarded. God never disappoints those who seek His glory and count upon His grace. It is the compromisers, the fearers of men, and the unbelieving who are the losers. O for more single-eyed devotion to the Lord. then we shall have Him “talk with” (not “to”) us.

“And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door” (v. 10). Nothing but a gracious manifestation of the Lord will produce real worship, and the more we are conscious of His unmerited favor, the more fervent will our worship be. Nor must we ignore the Spirit’s notice of the position occupied by these prostrate Israelites: they “worshipped every man in his tent door.”’ This has a voice for us if we have hearts to receive it. The “tent” is the symbol of the pilgrim, and it is only as this character is maintained that worship will be sustained. The blessed sequel we must leave for consideration till our next article. May the Lord exercise each of us by what has been before us.

Gleanings In Exodus

By E. L. Bynum

Moses—A Type of Christ

“The life of Moses presents a series of striking antitheses. He was the child of a slave, and the son of a king. He was born in a hut, and lived in a palace. He inherited poverty, and enjoyed unlimited wealth. He was the leader of armies, and the keeper of flocks. He was the mightiest of warriors, and the meekest of men. He was educated in the court, and dwelt in the desert. He had the wisdom of Egypt, and the faith of a child. He was fitted for the city, and wandered in the wilderness. He was tempted with the pleasures of sin, and endured the hardships of virtue. He was backward in speech, and talked with God. He had the rod of a shepherd, and the power of the Infinite. He was a fugitive from Pharaoh, and an ambassador from Heaven. He was the giver of the Law, and the forerunner of Grace. He died alone on mount Moab, and appeared with Christ in Judea. No man assisted at his funeral, yet God buried him. The fire has gone out of mount Sinai, but the lightning is still in his Law. His lips are silent, but his voice yet speaks” (Dr. I. M. Haldeman).

But the most striking thing of all in connection with this most remarkable man, is the wonderful way and the many respects in which he was a type of the Lord Jesus In the Introductory article of this series (Jan. 1924) we stated: “In many respects there is a remarkable correspondency between Moses and Christ, and if the Lord permits us to complete this series of articles, we shall, at the close, summarize those correspondencies, and show them to be as numerous and striking as those which engaged our attention when Joseph was before us”—see the last seven chapters in Vol. 2 of our work “Gleanings in Genesis”. We shall now seek to fulfill that promise.

Ere we attempt to set forth some (for we do not profess to exhaust the subject) of these correspondencies, let us first appeal to the Word itself in proof that Moses was a type of Christ. In Deuteronomy 18:15 we find Moses saying, “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken”. Thus it wilt be seen from these words that we are not trafficking in human imagination when we contemplate Moses as a type of Christ. Such is the plain teaching of Holy Writ.

As we desire to bring to a close these “Gleanings in Exodus” in the current issue, and therefore can devote but one article to our present theme, and as the points to be considered are so numerous, we cannot take up each one separately and comment upon it at length. Rather shall we, with a few exceptions, simply give the references, and ask the reader to look them up for himself.

1. His nationality. Moses was an Israelite (Ex. 2:1, 2). So, according to the flesh, was Christ.

2. His Birth. This occurred when his nation was under the dominion of a hostile power, when they were groaning under the rule of a Gentile king (Ex. 1). So the Jews were in bondage to the Romans when Christ was born (Matthew 2:1 cf. Luke 24: 21).

3. His Person. “In which time Moses was born, and was exceeding fair to God” (Acts 7:20). How blessedly did he, in this, foreshadow the Beloved of the Father! His estimate of the “fairness” of that Child which lay in Bethlehem’s manger, was evidenced by the sending of the angels to say unto the shepherds, “Unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:11).

4. His Infancy. In infancy his life was endangered, imperiled by the reigning king, for Pharaoh had given orders that, “Every son that is born ye shall cast into the river” (Ex. 1:22). How this reminds us of Matthew 2:16: “Then Herod . . . sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof”!

5. His Adoption. Though, previously, he was the child of another, he yet was made the son of Pharaoh’s daughter: “And became her son” (Ex. 2:10). Thus he had a mother, but no father! What anointed eye can fail to see prefigured here the mystery of the Virgin-birth! Christ was the Son of Another, even the Son of God. But, born into this world, He had a mother, but no human father. Yet was He, as it were, adopted by Joseph: see Matthew 1:19-21.

6. His Childhood. This was spent in Egypt. So also was Christ’s: “Behold the angel of the Lord appeareth to Joseph in a dream, saying, “Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word” (Matthew 2:13). Thus was fulfilled God’s ancient oracle, “And called My Son out of Egypt” (Hosea 11:1).

7. His Sympathy for Israel. He was filled with a deep compassion for his suffering kinsmen according to the flesh, and he yearned for their deliverance. Beautifully does this come out in Acts 7:23, 24, “And when he was full forty years old, it came into his heart to visit his brethren of the children of Israel. And seeing one of them suffer wrong, he defended him.” So too Christ was filled with pity toward His enslaved people, and love brought Him here to deliver them.

8. His early knowledge of his Mission. Long years before he actually entered upon his great work, Moses discerned, “how that God by his hand would deliver them” (Acts 7:25). So as a Boy of twelve, Christ said to His perplexed mother, “Wist ye not that I must be about My Father’s business?” (Luke 2:49).

9. His condescending Grace. Though legally the “son of Pharaoh’s daughter”, yet he regarded the Hebrew slaves as his brethren: “And it came to pass in those days, when Moses was grown, that he went out unto his brethren” (Ex. 2:11). So it is with Christ: “He is not ashamed to call them brethren” (Heb. 2:11).

10. His great Renunciation. “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt” (Heb. 11:24-26). What a foreshadowing was this of Him “Who, being in the form of God, thought it not robbery to be equal with God; But made Himself of no reputation, and took upon Him the form of a servant” (Phil. 2:6, 7)! Like Moses, Christ too voluntarily relinquished riches, glory, and a kingly palace.

11. His Rejection by his brethren. “And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?” (Acts 7:26, 27). This is very sad; sadder still is it to read of Christ, “He came unto His own, and His own received Him not” (John 1:11). This same line in the typical picture was before us when we considered Joseph. But mark this difference: In the case of Joseph, it was his brethren’s enmity against his person (Gen. 37:4); here with Moses, it was his brethren’s enmity against his mission. Joseph was personally hated; Moses officially refused—”who made thee a ruler and a judge over us”? So it was with Christ. Israel said, “We will not have this Man to reign over us” (Luke 19:14).

12. His Sojourning among the Gentiles. “But Moses fled from the face of Pharaoh, and dwelt in the land of Midian” (Ex. 2:15). Following Christ’s rejection by the Jews, we read, “God at the first did visit the Gentiles, to take out of them a people for His name” (Acts 15:14).

13. His Seat on the well. Away from his own land, we read of Moses, “And he sat down by a well” (Ex. 2:15). So the only time we read of the Lord Jesus seated by the well, was when He was outside Israel’s borders, in Samaria (John 4:4, 6).

14. His Shepherdhood. “Now Moses kept the flock of Jethro his father-in-law” (Ex. 3:1). This is the character which Christ sustains to His elect among the Gentiles: “And other sheep I have, which are not of this fold, them also I must bring, and they shall hear My voice; and there shall be one flock, one Shepherd” (John 10:16).

15. His Season of Seclusion. Before he entered upon his real mission, Moses spent many years in obscurity. Who had supposed that this one, there “at the backside of the desert”, was destined to such an honorable future? So it was with the incarnate Son of God. Before He began His public ministry, He was hidden away in despised Nazareth. Who that saw Him there in the carpenter’s shop, dreamed that He was ordained of God to the work of redemption!

16. His Commission from God. He was called of God to emancipate His people from the house of bondage: “Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt” (Ex. 3:10). So Christ was sent forth into this world to “seek and to save that which was lost” (Luke 19:10).

17. His Apostleship. Thus he was God’s apostle unto Israel, for “apostle” signifies one “sent forth”: “Now therefore go” (Ex. 4:12). So Christ was the Sent One of God (John 9:4 etc); yea, in Hebrews 3:1 He is designated “the Apostle”.

18. His Credentials. His commission from God was confirmed by power to work miracles. So also Christ’s mission was authenticated by wondrous signs (Matthew 11:4, 5). It should be noted that Moses is the first one mentioned in the O. T. that performed miracles; so is Christ in the N. T.—John the Baptist performed none (John 10:41).

19. His first Miracles. Moses wrought many wonders, but it is most striking to observe that his first two miraculous signs were power over the serpent, and power over leprosy (Ex. 4:6-9). So after Christ began His public ministry, we read first of His power over Satan (Matthew 4:10, 11), and then His power over leprosy (Matthew 8:3).

20. His Return to his own land. In Exodus 4:19 we read, “And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life”. The antitype of this is found in Matthew 2:19, “An angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel: for they are dead which sought the young Child’s life”!

21. His Acceptance by his brethren. This is recorded in Exodus 4:29-31. How different was this from his first appearing before and rejection by the Hebrews (Ex. 2)! How beautifully it prefigured Israel’s acceptance of their Messiah at His second appearing!

22. His powerful Rod. Moses now wielded a rod of mighty power: see Exodus 9:23; 10:13; 14:16. So also it is written of Christ, “Thou shalt break them with a rod of iron” (Ps. 2:9).

23. His Announcing solemn Judgments. Again and again he warned Pharaoh and his people of the sore punishment of God if they continued to defy him. So also Christ declared, “Except ye repent, ye shall all likewise perish” (Luke 13:3).

24. His deliverance of Israel. Moses perfectly fulfilled his God-given commission and led Israel out of the house of bondage: “The same did God send to be a ruler and a deliverer” (Acts 7:35). So Christ affirmed, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).

25. His Headship. Remarkably is this brought out in 1 Corinthians 10:1, 2, “All our fathers were under the cloud, and all passed through the sea; and were all baptized unto Morea”. So obedient Christians are “baptized unto Jesus Christ” (Rom. 6:3).

26. His Leadership of Israel’s Praise. “Then sang Moses and the children of Israel” (Ex. 15:1) Of Christ too it is written, “In the midst of the congregation will I praise Thee” (Ps. 22:22).

27. His Authority challenged. This is recorded in Numbers 16:3; the antitype in Matthew 21:23.

28. His person Envied. See Psalm 106:16, and compare Mark 15:10.

29. His person opposed. Though Israel were so deeply indebted to Moses, yet again and again we find them “murmuring” against him: Exodus 15:24, 16:2, etc. For the N. T. parallel see Luke 15:2, John 6:41.

30. His life Threatened. So fiercely did the ungrateful Hebrews oppose Moses that, on one occasion, they were ready to “stone” him (Ex. 17:4). How this brings to mind what we read of in John 8:59, 10:31!

31. His Sorrows. Moses felt keenly the base ingratitude of the people. Mark his plaintive plea as recorded in Numbers 11:11, 14. So too the Lord Jesus suffered from the reproaches of the people: He was “the Man of sorrows and acquainted with grief”.

32. His unwearied Love. Though misunderstood, envied, and opposed, nothing could alienate the affections of Moses from his people. “Many waters cannot quench love, neither can the floods drown it” (Song 8:7). Beautifully is this seen in Exodus 32. After Israel repudiated Jehovah and had worshipped the golden calf, after the Lord has disowned them as His people (Ex. 32:7), Moses supplicates God on their behalf, saying “Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written” (vv. 31:32). How this reminds us of Him who “having loved His own which were in the world, He loved them unto the end” (John 13:1)!

33. His Forgiving spirit. “And Miriam and Aaron spake against Moses… Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us”? (Num. 12:1, 2). But he answered not a word. How this pointed to Him who, ‘when He was reviled, reviled not again” (1 Pet. 2:23). When Miriam was stricken with leprosy because of her revolt against her brother, we are told, “Moses cried unto the Lord, saying, Heal her now, O God, I beseech Thee” (Num. 12:13).

34. His Prayerfulness. An example of this has just been before us, but many other instances are recorded. Moses was, pre-eminently, a man of prayer. At every crisis he sought unto the Lord: see Exodus 5:22, 8:12, 9:33, 14:15, 15:25, 17:4, etc. Note how often in Luke’s Gospel Christ is also presented as a Man of prayer.

35. His Meekness. “Moses was very meek, above all the men which were upon the face of the earth” (Num. 12:3) cf. Matthew 11:29.

36. His Faithfulness. “Moses verily was faithful in all his house” (Heb. 3:5). So Christ is “The faithful and true Witness” (Rev. 3:14).

37. His providing Israel with water. See Numbers 20:11 and compare John 4:14, 7:37.

38. His Prophetic office. Deuteronomy 18:18 and compare John 7:16, 8:28.

39. His Priestly activities. “Moses and Aaron among His priests” (Ps. 99:6). Illustrations are found in Leviticus 8: “And Moses took the blood, and put it upon the horns of the altar… and he took all the fat… and burned it upon the altar” (vv. 15, 16 and see 19:23). So Christ, as Priest, “offered Himself without spot to God” (Heb. 9:14).

40. His Kingly rule. “Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun” (Deut. 33:4, 5). So Christ is King in Zion, and will yet be over the Jews (Luke 1:32, 33).

41. His Judgeship. “Moses sat to judge the people: and they stood by Moses from the morning until the evening” (Ex. 18:13). Compare 2 Corinthians 5:10.

42. His Leadership. Moses was the head and director of God’s people, as He said to him, “Lead the people unto the place of which I have spoken” (Ex. 32:34). So Christ is called, “The Captain of their salvation” (Heb. 2:10).

43. His Mediation. What a remarkable word was that of Moses to Israel, “I stood between the Lord and you” (Deut. 5:5): “There is one God, and one Mediator between God and men, the Man Christ Jesus” (1 Tim. 2:5).

44. His Election. In Psalm 106:23 he is called, “Moses His chosen”. So God says of Christ, “Behold My Servant, whom I uphold, Mine elect” (Isa. 42:1).

45. His Covenant-engagement. “And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel” (Ex. 34:27): so Christ is denominated, “The Mediator of a better covenant” (Heb. 8:6).

46. His sending forth of the Twelve. “These are the names of the men which Moses sent to spy out the land” (Num. 13:16 see previous verses). So Christ sent forth twelve apostles (Matthew 10:5).

47. His Appointing of the Seventy. “And Moses went out and told the people the words of the Lord, and gathered the seventy men of the elders of the people” (Num. 11:24). So Christ selected seventy (Luke 10:1).

48. His Wisdom. “Moses was learned in all the wisdom of the Egyptians” (Acts 7:22). Compare Colossians 2:3.

49. His Might. “And was mighty in words and in deeds” (Acts 7:22). Behold the antitype of this in Matthew 113:34: “They were astonished, and said, Whence hath this Man this wisdom, and these mighty works”?

50. His Intercession. “And Moses brought their cause before the Lord” (Num. 27:5). Compare Hebrews 7:25.

51. His Intimate Communion with God. “And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face” (Ex. 34:10). So, on earth, Christ was “The only-begotten Son, which is in the bosom of the Father” (John 1:18). It is striking to behold in Exodus 31 to 34 how Moses passed and re-passed between Jehovah in the mount and the camp of the congregation: expressive of his equal access to heaven and earth—compare John 3:13.

52. His Knowledge of God. See Psalm 103:7 and cf. John 5:20.

53. His holy Anger. See Exodus 32:19 and cf. Mark 3:5, etc.

54. His Message. He was the mouthpiece of God: “And Moses came and told the people all the words of the Lord” (Ex. 24:3). Compare Hebrews 1:2.

55. His Commandments. See Deuteronomy 4:2 and cf. Matthew 28:20.

56. His Written Revelation. See Exodus 31:13 and cf. Revelation 1:1.

57. His Fasting. See Exodus 34:28 and cf. Matthew 4:2.

58. His Transfiguration on the mount. See Exodus 34:29, 35 and cf. Matthew 17:2.

59. His Place Outside the Camp. See Exodus 33:7 and cf. Hebrews 13:13.

60. His Arraigning of the responsible head. See Exodus 32:21 and cf. Revelation 2:12, 13.

61. His Praying for Israel’s Forgiveness. See Numbers 14:19 and cf. Luke 23:34.

62. His Washing his Brethren with Water. “And Moses brought Aaron and his sons, and washed them with water” (Lev. 8:6). Who can fail to see in that a foreshadowing of what is recorded in John 13:5: “After that He poureth water into a basin and began to wash the disciples’ feet”!

63. His Prophecies. See Deuteronomy 28 and 33 and cf. Matthew 24 and Luke 21.

64. His Rewarding God’s servants. See Numbers 7:6, 32:33, 40 and cf. Revelation 22:12.

65. His perfect Obedience. “Thus did Moses according to all that the Lord commanded, so did he” (Ex. 40:16). What a lovely foreshadowing was this of Him who could say, “I have kept My Father’s commandments” (John 16:10)!

66. His erecting the Tabernacle. See Exodus 40:2, and cf. Zechariah 6:12.

67. His Completing of his Work. “So Moses finished the work” (Ex. 40:33). What a blessed prefiguration was this of Him who declared, “I have finished the work which Thou gavest Me to do” (John 17:4).

68. His Blessing of the People. “And Moses blessed them” (Ex. 39:43). So too we read in Luke 24:50, “And He led them out as far as to Bethany, and He lifted up His hands, and blessed them”.

69. His Anointing of God’s House. “And Moses took the anointing oil (the O. T. emblem of the Holy Spirit), and anointed the tabernacle and all that was therein” (Lev. 8:10). Carefully compare Acts 2:1-3, 33.

70. His Unabated Strength. “His eye was not dim, nor his natural force abated” (Deut. 34:7): compare Matthew 27:50, and note the “loud voice”.

71. His Death was for the benefit of God’s people. “It went ill with Moses for their sakes” (Ps. 106:32); “But the Lord was wroth with me for your sakes” (Deut. 3:26). What marvelous foreshadowings of the Cross were these!

72. His Appointing of another Comforter. Moses did not leave his people comfortless, but gave them a successor: see Deuteronomy 31:23 and cf. John 14:16, 18.

73. His giving an Inheritance. “The land which Moses gave you on this side of Jordan” (Josh. 1:14): in Christ believers “have obtained an inheritance” (Eph. 1:11).

74. His Death necessary before Israel could enter Canaan. “Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to thee” (Josh. 1:2). “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24).

75. His Second Appearing. Moses was one of the two Old Testament characters which returned to this earth in New Testament times (Matthew 17:3)—type of Christ’s second coming to the earth. Our space is already exhausted so we shall leave it with our readers to search the Scriptures for at least twenty-five other points in which Moses foreshadowed our Lord. The subject is well-nigh exhaustless. And a most blessed subject it is, demonstrating anew the Divine authorship of the Bible. May the Lord bless to many this very imperfect attempt to show that “in the volume of the Book” it is written of Christ.

By E.L. Bynum

LESSON 46

THE FINISHED WORK & THE GLORY OF THE LORD

By E. L. Bynum, Pastor

Memory Verse: Ex. 40:38————Lesson: Ex. 40:17-38

“God, will dwell with those who prepare. Him a habitation. Where God has a throne and an altar in the heart, there is a living temple in which the Spirit will be manifested””Keith L. Brooks.

Note also in this lesson that “as the Lord commanded Moses” is repeated seven times; v. 19, 21, 23, 25, 27, 29, 32.

I. THE TABERNACLE ERECTED. v. 17-33

A. Names Applied To The Tabernacle.

1. Sanctuary. Ex. 25:8. From the Hebrew word “miqdash,” a consecrated place.

a. Set apart to the worship of Jehovah.

b. To be regarded as a holy place.

2. Dwelling place. Ex. 25:9; 40:21. From the Hebrew word “mishkan,” a residence; dwelling place, habitation.

3. The tent of meeting. “Tent of congregation.” v.22. Tent in from the Hebrew “ohel,” a tent; dwelling place.

a. A place to meet with others. Ex. 25:22.

b. A sanctified place, a sanctified people. Ex. 29:42-46.

c. A place for all the congregation to gather. Lev. 8:3

4. The tent of witness. Num. 17:7-8

a. A witness to the chosen priesthood. Ex. 28:1-2.

b. A witness to God’s sovereignty in choosing the priest. Deut. 18:1-3

c. A witness to God’s covenant with His people. Ex. 34:27; Deut. 7:6-8

B. Symbolic Lesson On The Erected Tabernacle.

1. God made a covenant with Israel at Sinai. Ex. 24:12-13.

a. Under this covenant Israel had the privilege to come near and worship God.

b. We now have a new covenant and another mount. Heb. 12:18-24, For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

2. The first covenant required a sacrifice.

a. One acceptable to God (a sin offering.) Ex. 29:1,14,18,22.

b. The “one sacrifice for sin forever” acceptable to God. Heb. 10:1-18,

3. The first covenant required a mediator. Ex. 20:18-19.

a. The mediatorial responsibility was later place upon Aaron and his sons after him. Ex. 28:12,29; Lev. 16:1-14.

b. A type of the mediatorial work of Jesus our High Priest. Heb. 8:1-6; 9:13-16; 12:20-27.

II. THE GLORY OF THE LORD APPEARS. v. 34-38

A. Divine Acceptance And Manifestation. v. 34-35

1. The two-fold manifestation.

a. Without the tabernacle as a cloud.

b. Within the tabernacle as a glory.

2. As a cloud to guide and protect.

a. A visible presence. Ex. 14:19,10; II Cor. 5:19, To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

b. A valid promise. Num. 9:15-23; Matt. 28:20, Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Heb. 13:5, Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

3. As a glory to radiate His presence. Lev. 9:23-24

4. Others to whom the Lord revealed Himself in a glorious manner.

a. Abraham-“a smoking furnace and a burning lamp.” Gen. 15:17

b. Israel at Sinai. Ex. 19:18.

c. Isaiah- “the whole earth is full of his glory.” Isa. 6:1-4, In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

B. Divine Administration And Attention. v. 36-38.

1. The cloud to be an administrator for Israel’s actions.

a. It had been on the temporary tabernacle. Ex. 33:9

b. It now was permanently with the tabernacle built according to pattern. v. 38

2. The glory revealed Divine presence.

a. Israel was limited as to how much of God’s glory they could endure. Lev. 9:24

b. This revelation of His glory is only a foretaste of that to come. Rev. 21:22-23, And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

c. Then His glory will no longer be unapproachable. Rev. 22:3-5, And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name [shall be] in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

III. SOME BASIC TRUTHS.

A. God Is Pleased To Dwell Among His Own.

1. In the garden of Eden. Gen. 1:26-28; Gen. 3:9

2. In the ark. Gen. 7:1, And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

3. In the tabernacle. Ex. 25:8; Ex 40:34

4. In the temple. I Kings 8:10-11, And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.

5. In Christ Jesus. Matt. 1:23, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

6. In the church. Col. 1:27, To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Eph. 3:21, Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

7. In eternity. Rev. 21:3, And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

B. Sinful Man Is Unfit To Dwell With God.

1. The promise. Isa. 11:10, And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isa. 9:6-7, For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. Matt. 1:21, And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

2. The provision. Acts. 4:12, Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

3. The product.

a. Present: I John 3:2, Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. Rev. 1:5-6, And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

b. Future: Rev. 20:6, Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev. 21:4-6, And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

—by E. L. Bynum

STUDY QUESTIONS

1. Give the order of the erection of the Tabernacle.

2. What are the symbolic lessons that are seen in the erected Tabernacle?

3. Who are Aaron and his sons a type of in their office as High Priest?

4. In what manner did the Lord manifest Himself in the Tabernacle?

5. How was Israel to know when to move and when to stay?

6. Give some examples of others to whom the Lord revealed Himself.

7. Give seven instances that prove God desires to dwell among His own.

LESSON 45

COMPLETED WORK & THE COMMAND OF GOD

—By E. L. Bynum

Memory Verse: Ex.. 39:43————Lesson: Ex. 39:33-43; 40:1-16

The building of the Tabernacle was accomplished by following God’s instruction (Ex.. 31:6) under Moses’ inspection (Ex. 25:40; 39:43) through the people’s execution of the work Ex. 31:2-6; 39:42).

I. THE WORK BROUGHT TO MOSES. Ex. 39:33-43

A. The Presentation Of The Work. v. 33-41

1. The demonstration of a will to work. Ex.. 35:5, 21, 22, 29. The work flourished. Phil. 2:13, For it is God which worketh in you both to will and to do of his good pleasure.

2. The dedication of a will to work. The work was fulfilled. Ex. 36:5, 6; II Cor. 8:5, And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

3. The determination of a will to work. Ex. 39:32; I Cor. 2:2, For I determined not to know any thing among you, save Jesus Christ, and him crucified. II Tim. 4:7, I have fought a good fight, I have finished my course, I have kept the faith.

B. The Precision Of The Work. v. 42-43

The work was finished in minute detail according as Moses was shown “in the mount.” (Ex. 25,:40; 26:30). It is equally as important for the church today to follow in minute detail the exact command and plan of the Lord Jesus in doing His work. Matt. 28:19-20, Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Acts. 13:1-4, Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

C. The Inspection Of The Work. v. 43

1. According “as the Lord had commanded.”

2. Every man’s work was tried, “even so had they done it.” I Cor. 3:13, Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

D. The Remuneration Of The Work. v. 43b

1. Faithful service brought the blessing of Moses.

2. Faithful service will be rewarded by the Lord. I Cor. 3:14, If any man’s work abide which he hath built thereupon, he shall receive a reward. II Cor 5:10, For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

II. GOD’S COMMAND TO SET UP THE TABERNACLE. Ex. 40:1-16

Note how this portion of Scripture is introduced and then how it closes: “And the Lord spake unto Moses …thus did Moses.” v. 1, 16.

A. The Directions For The Setup. v. 1-8

1. The time. v.2. Approximately six months had passed from the time Moses received God’s complete instructions concerning the construction of the Tabernacle until it was set up. Ex. 19:1; 24:18; 34:28; 40:17.

2. The ark set in place. v.3.

a. The symbol of God’s presence. Ex. 25:22.

b. The statement of God’s precepts. Ex. 25:16, 22.

c. The secrecy of God’s person. “Cover the ark with a vail.” Deut. 29:29, The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. Heb. 6:17-20, Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Heb. 9:3, And after the second veil, the tabernacle which is called the Holiest of all. Heb.10:19-20, Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. II Cor. 5:19, To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

3. The table of shewbread, the candlestick and lamps, and the golden altar of incense. v.4-5.

a. Their position was “before the ark of testimony.”

b. The table of shewbread symbolizes Christ the bread of life. John 6:35. See notes on Ex. 25:23-30; Lesson 26.

c. The candlestick symbolizes Christ the light of life. John 1:4, In him was life; and the life was the light of men. See notes on Ex. 25:31-40, Lesson 26.

d. The altar of incense symbolizes Christ our intercessor ever before the Father in our behalf. Heb. 7:25, Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. See notes on Ex. 30:1-16, Lesson 33.

4. The brazen altar and laver. v.6-7.

a. The brazen altar of judgment symbolizes the offering of Christ for our sins. Heb. 10:10, By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Phil. 2:8, And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Col. 1:20, And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. Cf notes in Lesson 29.

b. The laver of brass symbolizes judgment, sanctification and cleansing by the Word of God. His Word is right. Psa. 33:4, For the word of the LORD is right; and all his works are done in truth. His Word sanctifies and cleanses. John 17:17, Sanctify them through thy truth: thy word is truth. Eph. 5:25-28, Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Cf. Lessons 35.

5. The court and gate. v.8. Christ is the way for a repentant sinner to enter in and the righteousness imputed to that sinner through redemption. John 14:6, Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Rom. 10:4, For Christ is the end of the law for righteousness to every one that believeth. I Cor. 1:30, But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.

B. The Directions For Anointing. v. 9-16

1. Anointing the tabernacle and its furniture. v.9-11. Lev. 8:10-11, And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.

2. Anointing Aaron and his sons and their garments. v.12-16. Cf. Ex. 28:40-41.

3. Remember that oil is a type of the Holy Spirit. Anointing with oil was an act of consecration.

—E. L. Bynum

STUDY QUESTIONS

1. What did the people do with the tabernacle and its furniture upon its completion?

2. Compare the exactness of following the Lord’s command in building the tabernacle to our service today.

3. What verse of Scripture reveals that our works will be tried?

4. What do the following symbolize: Ark, shewbread, candlestick?