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395

CHAPTER XXVII.

THE OUTER COURT.

xxvii.

Before describing the tabernacle, its furniture was specified. And so, when giving instructions for the court of the tabernacle, the altar has to be described: “Thou shalt make the altar of acacia wood.” The definite article either implies that an altar was taken for granted, a thing of course; or else it points back to chap. xx. 24, which said “An altar of earth shalt thou make.” Nor is the acacia wood of this altar at all inconsistent with that precept, it being really not an altar but an altar-case, and “hollow” (ver. 8)—an arrangement for holding the earth together, and preventing the feet of the priests from desecrating it. At each corner was a horn, of one piece with the framework, typical of the power which was there invoked, and practically useful, both to bind the sacrifice with cords, and also for the grasp of the fugitive, seeking sanctuary (Ps. cxviii. 27; 1 Kings i. 50). This arrangement is said to have been peculiar to Judaism. And as the altar was outside the tabernacle, and both symbolism and art prescribed simpler materials, it was overlaid with brass (vers. 1, 2). Of the same material were the vessels necessary for the treatment of the fire and blood (ver. 3). A network 396 of brass protected the lower part of the altar; and at half the height a ledge projected, supported by this network, and probably wide enough to allow the priests to stand upon it when they ministered (vers. 4, 5). Hence we read that Aaron “came down from offering” (Lev. ix. 22). Lastly, there was the same arrangement of rings and staves to carry it as for the ark and the table (vers. 6, 7).

It will be noticed that the laver in this court, like the altar of incense within, is reserved for mention in a later chapter (xxx. 18) as being a subordinate feature in the arrangements.

The enclosure was a quadrangle of one hundred cubits by fifty; it was five cubits high, and each cubit may be taken as a foot and a half. The linen which enclosed it was upheld by pillars with sockets of brass; and one of the few additional facts to be gleaned from the detailed statement that all these directions were accurately carried out is that the heads of all the pillars were overlaid with silver (xxxviii. 17). The pillars were connected by rods (fillets) of silver, and a hanging of fine-twined linen was stretched by means of silver hooks (9—13). The entrance was twenty cubits wide, corresponding accurately to the width, not of the tabernacle, but of “the tent” as it has been described (reaching out five cubits farther on each side than the tabernacle), and it was closed by an embroidered curtain (14—17). This fence was drawn firmly into position and held there by brazen tent-pins; and we here incidentally learn that so was the tent itself (19).

[For verses 20, 21, see page 423.]

We are now in a position to ask what sentiment all 397 these arrangements would inspire in the mind of the simple and somewhat superstitious worshippers.

Approaching it from outside, the linen enclosure (being seven feet and a half high) would conceal everything but the great roof of the tent, one uniform red, except for the sealskin covering along the summit. A gloomy and menacing prospect, broken possibly by some gleams, if the curtain of the gable were drawn back, from the gold with which every portion of the shrine within was plated.

So does the world outside look askance upon the Church, discerning a mysterious suggestion everywhere of sternness and awe, yet with flashes of strange splendour and affluence underneath the gloom.

In this place God is known to be: it is a tent, not really “of the congregation,” but “of meeting” between Jehovah and His people: “the tent of meeting before the Lord, where I will meet with you, ... and there I will meet with the children of Israel” (xxix. 42—3). And so the Israelite, though troubled by sin and fear, is attracted to the gate, and enters. Right in front stands the altar: this obtrudes itself before all else upon his attention: he must learn its lesson first of all. Especially will he feel that this is so if a sacrifice is now to be offered, since the official must go farther into the court to wash at the laver, and then return; so that a loss of graduated arrangement has been accepted in order to force the altar to the front. And he will soon learn that not only must every approach to the sacred things within be heralded by sacrifice upon this altar, but the blood of the victim must be carried as a passport into the shrine. Surely he remembers how the blood of the lamb saved his own life when the firstborn of Egypt died: he knows that it is 398 written “The life (or soul) of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls (or lives): for it is the blood that maketh atonement by reason of the life (or soul)” (Lev. xvii. 11).

No Hebrew could watch his fellow-sinner lay his hand on a victim’s head, and confess his sin before the blow fell on it, without feeling that sin was being, in some mysterious sense, “borne” for him. The intricacies of our modern theology would not disturb him, but this is the sentiment by which the institutions of the tabernacle assuredly ministered comfort and hope to him. Strong would be his hope as he remembered that the service and its solace were not of human devising, that God had “given it to him upon the altar to make atonement for his soul.”

Taking courage, therefore, the worshipper dares to lift up his eyes. And beyond the altar he sees a vision of dazzling magnificence. The inner roof, most unlike the sullen red of the exterior, is blazing with various colours, and embroidered with emblems of the mysterious creatures of the sky, winged, yet not utterly afar from human in their suggestiveness. Encompassed and looked down into by these is the tabernacle, all of gold. If the curtain is raised he sees a chamber which tells what the earth should be—a place of consecrated energies and resources, and of sacred illumination, the oil of God burning in the sevenfold vessel of the Church. Is this blessed place for him, and may he enter? Ah, no! and surely his heart would grow heavy with consciousness that reconciliation was not yet made perfect, when he learned that he must never approach the place where God had promised to meet with him.

Much less might he penetrate the awful chamber 399 within, the true home of deity. There, he knows, is the record of the mind of God, the concentrated expression of what is comparatively easy to obey in act, but difficult beyond hope to love, to accept and to be conformed to. That record is therefore at once the revelation of God and the condemnation of His creature. Yet over this, he knows well, there is poised no dead image such as were then adored in Babylonian and Egyptian fanes, but a spiritual Presence, the glory of the invisible God. Nor was He to be thought of as in solitude, loveless, or else needing human love: above Him were the woven seraphim of the curtain, and on either side a seraph of beaten gold—types, it may be, of all the created life which He inhabits, or else pictures of His sinless creatures of the upper world. And yet this pure Being, to Whom the companionship of sinful man is so little needed, is there to meet with man; and is pleased not to look upon His violated law, but to command that a slab, inestimably precious, shall interpose between it and its Avenger. By whom, then, shall this most holy floor be trodden? By the official representative of him who gazes, and longs, and is excluded. He enters not without blood, which he is careful to sprinkle upon all the furniture, but chiefly and seven times upon the mercy-seat.

Thus every worshipper carries away a profound consciousness that he is utterly unworthy, and yet that his unworthiness has been expiated; that he is excluded, and yet that his priest, his representative, has been admitted, and therefore that he may hope. The Holy Ghost did not declare by sign that no way into the Holiest existed, but only that it was not yet made manifest. Not yet.

This leads us to think of the priest.

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