Each of these contained a talent of silver, and was therefore more than eighty pounds weight; and they were probably to some extent sunk into the ground for a foundation (x.x.xviii. 27). There were twenty boards on each side; and as they were a cubit and a half broad, the length of the tabernacle was about forty-five feet (1618). At the west end there were six boards (22), which, with the breadth of the two posts or boards for the corners (234) just gives ten cubits, or fifteen feet, for the width of it. Thus the length of the tabernacle was three times its breadth; and we know that in the Temple (where all the proportions were the same, the figures being doubled throughout) the subdividing veil was so hung as to make the inner shrine a perfect square, leaving the holy place twice as long as it was broad.
The posts were held in their places by wooden bars, which were overlaid with gold (as the boards also were, ver. 29) and fitted into golden rings. Four such bars, or bolts, ran along a portion of each side, and there was a fifth great bar which stretched along the whole forty-five feet from end to end. Thus the edifice was firmly held together; and the wealth of the material makes it likely that they were fixed on the inside, and formed a part of the ornament of the edifice (269).
When the two curtains were fastened together with clasps, they gave a length of sixty feet. But we have seen that the length of the boards when jointed together was only forty-five feet. This gives a projection of seven feet and a half (five cubits) for the front and rear of the tent beyond the tabernacle of boards; and when the great curtains were drawn tight, sloping from the ridge-pole fourteen cubits on each side, it has been shown (a.s.suming a right-angle at the top) that they reached within five cubits of the ground, and extended five cubits beyond the sides, the same distance as at the front and rear. The next instructions concern the veil which divided the two chambers of the sanctuary. This was in all respects like "the curtain of the tabernacle," and similarly woven with cherubim. It was hung upon four pillars; and the even number seems to prove that there was no higher one in the centre, reaching to the roof-which seems to imply that there was a triangular opening above the veil, between the Holy and the Most Holy Place (31, 32).
But here a difficult question arises. There is no specific measurement of the point at which this subdividing veil was to stretch across the tent. The a.n.a.logy of the Temple inclines us to believe that the Most Holy Place was a perfect cube, and the Holy Place twice as long as it was broad and high. There is evident allusion to this final shape of the Most Holy Place in the description of the New Jerusalem, of which the length and breadth and height were equal. And yet there is strong reason to suspect that this arrangement was not the primitive one. For Moses was ordered to stretch the veil underneath the golden clasps which bound together the two great curtains of the tabernacle (ver. 33). But these were certainly in the middle. How, then, could the veil make an unequal division below? Possibly fifteen feet square would have been too mean a s.p.a.ce for the dimensions of the Most Holy Place, although the perfect cube became desirable, when the size was doubled.
A screen of the same rich material, but apparently not embroidered with cherubim, was to stretch across the door of the tent; but this was supported on five pillars instead of four, clearly that the central one might support the ridge-bar of the roof. And their sockets were of bra.s.s (vers. 36, 37).
The tabernacle, like the Temple, had its entrance on the east (ver. 22); and in the case of the Temple this was the more remarkable, because the city lay at the other side, and the worshippers had to pa.s.s round the shrine before they reached the front of it. The object was apparently to catch the warmth of the sun. For a somewhat similar reason, every pagan temple in the ancient world, with a few well-defined exceptions which are easily explained, also faced the east; and the worshippers, with their backs to the dawn, saw the first beams of the sun kindling their idol"s face. The orientation of Christian churches is due to the custom which made the neophyte, standing at first in his familiar position westward, renounce the devil and all his works, and then, turning his back upon his idols, recite the creed with his face eastward.
What ideas would be suggested by this edifice to the worshipper will better be examined when we have examined also the external court.
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 bra.s.s (vers. 1, 2). Of the same material were the vessels necessary for the treatment of the fire and blood (ver. 3). A network of bra.s.s 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 (x.x.x. 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 bra.s.s; 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 (x.x.xviii. 17).
The pillars were connected by rods (fillets) of silver, and a hanging of fine-twined linen was stretched by means of silver hooks (913). 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 (1417). 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 these arrangements would inspire in the mind of the simple and somewhat superst.i.tious 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 G.o.d 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. 423). 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 pa.s.sport 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 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 inst.i.tutions of the tabernacle a.s.suredly 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 G.o.d 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. Encompa.s.sed 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 G.o.d 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 G.o.d had promised to meet with him.
Much less might he penetrate the awful chamber within, the true home of deity. There, he knows, is the record of the mind of G.o.d, 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 G.o.d 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 G.o.d. 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.
CHAPTER XXVIII
_"THE HOLY GARMENTS."_
xxviii.
The tabernacle being complete, the priesthood has to be provided for.
Its dignity is intimated by the command to Moses to bring his brother Aaron and his sons near to himself (clearly in rank, because the object is defined, "that he may minister unto Me"), and also by the direction to make "holy garments for glory and for beauty." But just as the furniture is treated before the shrine, and again before the courtyard, so the vestments are provided before the priesthood is itself discussed.
The holiness of the raiment implies that separation to office can be expressed by official robes in the Church as well as in the state; and their glory and beauty show that G.o.d, Who has clothed His creation with splendour and with loveliness, does not dissever religious feeling from artistic expression.
All that are wise-hearted in such work, being inspired by G.o.d as really, though not as profoundly, as if their task were to foretell the advent of Messiah, are to unite their labours upon these garments.
The order in the twenty-eighth chapter is perhaps that of their visible importance. But it will be clearer to describe them in the order in which they were put on.
Next the flesh all the priests were clad from the loins to the thighs in close-fitting linen: the indecency of many pagan rituals must be far from them, and this was a perpetual ordinance, "that they bear not iniquity and die" (xxviii. 423).
Over this was a tight-fitting "coat" (a shirt rather) of fine linen, white, but woven in a chequered pattern, without seam, like the robe of Jesus, and bound together with a girdle (3943).
These garments were common to all the priests; but their "head-tires"
differed from the impressive mitre of the high priest. The rest of the vestments in this chapter belong to him alone.
Over the "coat" he wore the flowing "robe of the ephod," all blue, little seen from the waist up, but uncovered thence to the feet, and surrounded at the hem with golden pomegranates, the emblem of fruitfulness, and with bells to enable the worshippers outside to follow the movements of their representative. He should die if this expression of his vicarious function were neglected (3135).
Above this robe was the ephod itself-a kind of gorgeous jacket, made in two pieces which were joined at the shoulders, and bound together at the waist by a cunningly woven band, which was of the same piece. This ephod, like the curtains of the tabernacle, was of blue and purple and scarlet and fine-twined linen; but added to these were threads of gold, and we read, as if this were a novelty which needed to be explained, that they beat the gold into thin plates and then cut it into threads (x.x.xix. 3, xxviii. 68).
Upon the shoulders were two stones, rightly perhaps called onyx, and set in "ouches"-of filagree work, as the word seems to say. Upon them were engraven the names of the twelve tribes, the burden of whose sins and sorrows he should bear into the presence of his G.o.d, "for a memorial"
(912).
Upon the ephod was the breastplate, fastened to it by rings and chains of twisted gold, made to fold over into a square, a span in measurement, and blazing with twelve gems, upon which were engraved, as upon the onyxes on the shoulders, the names of the twelve tribes. All attempts to derive edification from the nature of these jewels must be governed by the commonplace reflection that we cannot identify them; and many of the present names are incorrect. It is almost certain that neither topaz, sapphire nor diamond could have been engraved, as these stones were, with the name of one of the twelve tribes (1330).
"In the breastplate" (that is, evidently, between the folds as it was doubled), were placed those mysterious means of ascertaining the will of G.o.d, the Urim and the Thummim, the Lights and the Perfections; but of their nature, or of the manner in which they became significant, nothing can be said that is not pure conjecture (30).
Lastly, there was a mitre of white linen, and upon it was laced with blue cords a gold plate bearing the inscription "HOLY TO JEHOVAH" (36, 37).
No mention is made of shoes or sandals; and both from the commandment to Moses at the burning bush, and from history, it is certain that the priests officiated with their feet bare.
The picture thus completed has the clearest ethical significance. There is modesty, reverence, purity, innocence typified by whiteness, the grandeur of the office of intercession displayed in the rich colours and precious jewels by which that whiteness was relieved, sympathy expressed by the names of the people in the breastplate that heaved with every throb of his heart, responsibility confessed by the same names upon the shoulder, where the government was said to press like a load (Isa. ix. 6); and over all, at once the condition and the explanation of the rest, upon the seat of intelligence itself, the golden inscription on the forehead, "Holy to Jehovah."
Such was the import of the raiment of the high priest: let us see how it agrees with the nature of his office.