The divine services of the first covenant: the rites and bloody sacrifices, 1–10; are far inferior to the dignity and perfection of the blood and sacrifice of Christ, 11–28. (82) “For there was a tabernacle made; the first, wherein was the candlestick, And the table, and the shewbread; which is called the sanctuary” (v. 2). “The tabernacle was ‘made. ‘Ex. 26:1–30; 29:1, 35; 36:8–38; 39:32–34; 40:2, 18–20. There is a distribution of it into two parts in this and the following verse. These parts are described and distinguished by, first, their names; second, their situation with respect unto one another; third, their contents or sacred utensils. The one is described in this verse, by its situation: it was the ‘first,’ that which was first entered into; then by its utensils, which were three; then by its name; it was called the sanctuary” (John Owen). Ex. 25:23–40; 26:35; 37:10–24; 39:36–38; 40:4, 22–24. the table. Ex. 40:4, Lev. 24:5, 6, the shewbread, Ex. 25:23, 30. The “tent” proper was thirty cubits, or forty-five feet in length, ten cubits, or fifteen feet in breadth, and the same in height. In shape it formed an oblong square. It was divided by a veil into two parts of unequal size. This continued to form God’s house of worship until the days of Solomon, when it was replaced by the more permanent and magnificent temple. It is to be noted that no mention is here made of the outer court. Everything connected with the outer court was fulfilled by Christ in the days of His flesh. The very fact that it was the “outer” court, accessible to all the people and unroofed, at once denotes to us Christ here in the world, openly manifested before men. Its brazen altar spoke of the cross, where God publicly dealt with the sins of His people. Its fine linen hangings spoke of Christ meeting the claims of God’s righteousness and holiness. Its sixty pillars tell of the strength and power of Christ, “mighty to save.” Its laver foreshadowed Christ cleansing His Church with the washing of water by the Word Jn. 13. Now as the outer court viewed Christ on earth, so the holy places pointed to Him in heaven. The holy place was entered by none save the priestly family, where those favored servants of Jehovah ministered before Him. It was the place of communion. Each of the vessels that stood therein spoke of fellowship. The lampstand foreshadowed Christ as the power for fellowship, as supplying the light necessary to it. The table with its twelve loaves, prefigured Christ as the substance of our fellowship, the One on whom we feast. The very fact that the lampstand stood in the holy place, at once shows that it is not Christ as “the Light of the world” which is typified. Christ said: “as long as I am in the world, I am the light of the world” Jn. 9:5 and cf. 12:35, 36. But men loved darkness rather than light. They rejected the Light and extinguished it. Since Christ was put to death by wicked hands, the world has never again gazed on the Light. He is now hidden from their eyes. But He who was slain by the world, rose again, and then ascended on high; it is there in the Holy Place in God’s presence, that the Light now dwells. And while there—O marvelous privilege—the saints have access to Him. The lampstand tells of the gracious provision which God has made for His own beloved people during the interval of darkness. Its seven branches and lamps constantly fed by oil, represented the fullness of light that is in Christ Jesus, and which by Him is communicated to His whole Church Rev. 1:20. The “oil” was poured into its lamps and then shed forth light from them. First, Christ was “anointed” with the Spirit “above His fellows” Ps. 45:7, Jn. 3:34, and then He sent forth the Spirit Acts 2:33. Objectively the Spirit conveys light to us through the Word; subjectively, by inward and supernatural illumination.
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