THE TYPE.--THE GOLDEN CANDLESTICK.

THE Holy Place of the Tabernacle (a room about 35 feet long, 17 wide, and 17 high) was closed and covered in by curtains, like the Holy of Holies, though possibly those at the entrance were occasionally drawn back. Like that inner Sanctuary, therefore, it needed a light; and the light was supplied by a golden candlestick (of nearly £8000 in value), having seven lamps—a central one, and three parallel branches on each side, Ex. xxv. 32. These were supplied separately with pure beaten oil, and lit every evening, Ex. xxvii. 20, 21.

In treating this subject there is danger of confusion between the Candlestick and the Light,—the former being only the vehicle, the latter the essential. It is with the latter we have most to do. But we may notice

I.—THE PRECIOUSNESS OF THE CANDLESTICK, as already noted: it was also BEATEN gold, the result of long and patient labour, Ex. xxv. 31.

II.—THE NUMBER OF THE LAMPS; seven, a number constantly recurring in Scripture with reference to divinely appointed times or quantities.

Then, turning to the light, we note

III.—IT WAS THE ONLY LIGHT OF THE HOLY PLACE, as already noticed, and therefore absolutely necessary. And

IV. IT WAS CONSTANTLY SUPPLIED AFRESH. Ex. xxvii. 20, 21.

THE CONNECTION.

We meet with notices of these seven lamps in other parts of Scripture, each giving additional instruction on the subject. St. John speaks of the seven Candlesticks, Rev. i. 12, 13, which typified Churches, believers on Earth, v. 10. Zechariah, in chap. iv. 2, also mentions them (with however, an alteration in the manner in which the oil was supplied), but his attention was chiefly turned to the oil, and St. John's second allusion in Rev. iv. 5, agrees with that of Zechariah in explaining the LIGHT as typical of the Spirit of God: Zech. iv. 5, 6. Thus we are led to suggest two Anti-types in one,—

THE CANDLESTICK REPRESENTING BELIEVERS.

THE LIGHT REPRESENTING GOD'S SPIRIT.

How

I.-The Candlestick was precious, so ARE GOD'S PEOPLE IN HIS SIGHT. can they be otherwise for whom He gave such a price as his own Son? Ps. lxxii. 14; cxvi. 15; Isaiah xliii. 4. He sees in them a beauty (not their own, but their Redeemer's), and He will keep them. Zech. ii. 8. II.—As the lamps were many, though the light was alike in all, so GOD'S PEOPLE ARE MANY,—varied in character, in rank, and in attainments. The Gospel does not reduce all characters to one uniform level. Peter, converted, differed from Paul, converted. See this also carried out as to the gifts and graces of the Spirit; but at the same time the ONE-NESS of the Divine Light most strongly asserted in 1 Cor. xii. 4-13.

III. THERE IS BUT ONE LIGHT FOR THE SOUL OF MAN. God's people all acknowledge that only by the Spirit can they truly know the Father and the Son: John xvi. 13; xv. 26; 1 Cor. xii. 3. Where He shines not, all fancied light is delusion, and utter darkness, Matt. vi. 23.

IV. HIS GRACE IS CONSTANTLY RENEWED to those that seek Him. The heart of the Believer needs fresh supplies, for sin still struggles hard, and too often the first love is lost (Rev. ii. 4), and then his cry is, "RENEW and RESTORE,” Ps. li. 10, 12. That cry is not in vain. See the gracious words in Isa. lvii. 18.

Nor will this subject be complete without the ADAPTATION of it to individual believers. Our light (the work of the Spirit) is to shine before men, to God's glory: Matt. v. 16. SHALL WE NOT ALWAYS BE SEEKING FRESH GRACE?

THE TYPE. THE ALTAR OF INCENSE.

THIS Altar, sometimes called the Golden Altar, Rev. viii. 3; ix. 13, was small, only 21 inches square, and 3 feet high; made of Acacia (Shittim) wood, and overlaid with gold. It stood in the centre of the holy place, in a line with the Ark (separated by the Veil) Ex. xl. 5, and thus lay directly in the way of the High Priest when he entered the Holy of Holies. It served as a stand for the GOLDEN CENSER, which was moved for several purposes, viz., to be relit at the sacred fire of the Brazen Altar, and once a year to be carried by the High Priest into the Holy of Holies, Lev. xvi. 12. This latter circumstance explains St. Paul's speaking of the Golden CENSER as within the Veil, Heb. ix. 3, 4, and not mentioning the Altar, which, without the Censer, possessed no significance. Our business is not with the Altar, but with the INCENSE offered on it, which alone made it valuable. I. IT WAS A SACRED PREPARATION. See the directions and warning in Ex.xxx. xxx. 34-38; and the fearful results of disobedience, in Lev. x. 1, 2.

II.-IT COULD BE OFFERED ACCEPTABLY BY THE PRIEST ALONE, Num. xvi. 40. Korah, a Levite but not a Priest (8-10), aspired to the office, and perished. Uzziah the King repeated the offence, and also suffered: 2 Chron. xxvi. 16, 21. III. IT WAS CONTINUALLY BEING OFFERED, morning and evening, Ex. xxX. 7, 8. See also 1 Sam. ii. 28; 1 Chron. xxiii. 13; Luke i. 9.

IV. THE INCENSE WAS FRAGRANT, and ASCENDED. See above for the composition of it. The sweet spices, or herbs, thrown on the sacred fire, dissolved in a cloud that as it rose up filled the place with perfume. (Comp. John xii. 3).

V. But THIS ALTAR ALSO NEEDED AN ATONEMENT. Ex. xxx. 10. The burnt sacrifices were never offered on it, v. 9, but on the Brazen Altar outside. But once a year the High Priest brought in the blood of a sin-offering, and poured it on. See Lev. xvi. 18, which describes the Atonement as made FOR the Altar. THE CONNECTION.

The emblematical meaning of incense is settled by the Word of God. David besought God that his PRAYER might be such, Ps. cxli. 2, and Cornelius is told that his were such, Acts x. 1-4; whilst there is also the clear testimony of Rev. v. 8. THE ANTITYPE.-PRAYER.

"Lord teach us to pray," is

1.-TRUE PRAYER IS DIVINE IN ITS ORIGIN. the feeling of all God's people; see also Rom. viii. 26, and the significant warnings of Eccles. v. 1, 2. The Lord Jesus saw fit to give us a Prayer, both as a FORM to use, and a MODEL to copy; Matt. vi. 9; Luke xi. 2. Let us learn that lesson.

II. IT MUST BE OFFERED THROUGH OUR GREAT HIGH PRIEST. John xiv. 6. He who promises all things to believing prayer offered in Christ's name, listens to none who reject that way: Acts iv. 12. And HOW READY HE IS to offer our poor prayers! The faintest cry from a penitent heart is heard and answered at once.

III. PRAYER MUST BE CONSTANT, because our need, our dangers, our temptations are such. The more we learn of our own helplessness, the more shall we pray for, and lean on Christ's prayers for us: Heb. vii. 25. David, Daniel, and Cornelius, were bright examples of this: Ps. lv. 17; Daniel vi. 10; Acts x. 2. And our Lord Himself set his seal on the practice; as for instance Luke vi. 12. IV.-PRAYER GOES UP TO GOD'S PRESENCE, AND IS PLEASANT TO HIM. We may well wonder that such prayers as ours can please Him,—but it is his own Word that tells us so: See the history of Cornelius: and Prov. i. 28.

V.-EVEN PRAYER IS IMPERFECT, AND NEEDS PARDON. Let us examine our selves on this point, and learn to be humbled for the "iniquities of our holy things." But Christ forgives and accepts.

THE TYPE. THE SHEW-BREAD.

On the right hand of the Gold en Candlestick, in the Holy Place, stood a small table of the Acacia (Shittim) wood, overlaid with gold, 3 feet long by 21 inches wide, and about 2 feet high, It's only use was to bear the Shew-bread (or bread "of the face or presence), see Ex. xxv. 23-30., Lev. xxiv. 5-9. This bread consisted of twelve large loaves, which were thus placed before "the face" of the Lord, or shown unto him.

In dealing with this topic we have no express warrant of Scripture to guide us, but the words of the Apostle in Heb. ix. 9, 24, x. 1., seem to include everything in the Tabernacle as a "shadow or "figure" (i.e. type) of some Truth, so that we do well to enquire, humbly and reverently, into the meaning of each part.

The question then arises, Was the Shew-bread man's offering to God, or God's provision for man? The former is most in accordance with the significance of the Altar of Incense-the latter with the Golden Candlestick-i.c. the first setting forth Man's Prayers offered, the second God's Spirit given.

We prefer taking both views, as each yields its own precious Lesson. I.—THE BREAD WAS GOD'S GIFT, in that He sends the harvest: Psalm lxv. 9, 13; civ. 27-28; cxlv. 15–16; Acts xiv. 17. We live upon his bounty, as much as the fowls of the air; Luke xii. 24. The ungodly who know Him not, yet live by his goodness: Matt. v. 45. The pious Jewish Priest, as he placed those loaves on the Altar, would feel that he only gave to God of HIS OWN: comp. Ps. 1. 8-12.

II.-IT WAS RETURNED AS MAN'S SERVICE AND Offering. Each Tribe had a -share in it, the Loaves being twelve: so we may look on it as a national thankoffering. God fed them, they lived in a fertile land; and thus they acknowledged their obligation by a gift which, after being duly exhibited went to increase the required provision for the Priests: Lev. xxiv. 9. Of some sacrifices, the offerer might partake, but this became all hallowed.

In addition, contrast the two views of the shew-bread in this point,—how full, rich and abundant is God's provision for man,-how insignificant in proportion is man's return to God, like the twelve loaves contrasted with the produce of an abundant harvest.

THE CONNECTION.

This, as we have already stated, is not revealed: we are led to trace what links we can find: and in accordance with the previous remarks we will take two

I.—The subject naturally leads our thoughts to our Lord's discourse in John vi., where He sets himself forth as the Life of all Believers. And most truly was He GOD'S GIFT TO MAN: John iii. 16; xvii. 18. Given only once in his suffering (Heb. ix. 26), but given daily in the sense of fresh strength and grace. Happy they who daily feel their daily need, and take the spiritual nourishment God provides, RECEIVING CHRIST INTO THEIR HEARTS BY FAITH, John vi. 57.

II.-CHRISTIANS RETURN TO GOD THEIR OWN LIFE; no longer their own they daily acknowledge what they owe to Him who gives both bodily and spiritual life, and strive to "show" the service of their life. Comp. in this sense also Rom. Cor. vi. 20.

xii. 1;

But here again CONTRAST the gift of God with man's return. The former in· conceivably rich (who can tell the fulness of Christ ?); the latter in comparison so poor! But our Gracious God who gave the former freely, accepts our poor service even with joy.

THE TYPE. THE MERCY-SEAT.

THIS Type is closely connected with the preceding subject: for it seems as if intended by its very name and use to prevent any fear as to the purpose of God's presence manifested by the Shechinah. There is a fear which even pure angels feel in God's presence, Isaiah vi. 2, but there is a fear that Love casts out, 1 John iv. 18, and that fear was dispelled by the MERCY-SEAT. The High Priest, as he entered the Holy of Holies was bidden to come to the very emblem of God's Presence to COMMUNE with Jehovah, Ex. xxv. 17–22.

The Mercy-Seat was a second covering or lid to the Ark, made of pure Gold,. with two Cherubim made in one piece with it, and bending over it with out-stretched wings, as though gazing on it, whilst the Shechinah rested between them on the Mercy Seat. (So Jehovah is said to dwell between the Cherubim ; Psalm lxxxv.1) On the Great day of Atonement it was sprinkled with blood, whilst incense also was burnt so as to cover it; Lev. xvi. 13, 14.

The word Mercy-Seat is properly translated "Propitiation" in Rom. iii. 25, and seems to owe its being called a Seat (or Throne) to the idea of God's Glory resting on it.

I.—IT SHOWED THE NEED OF A PROPITIATION, for God would provide no useless or unmeaning elements in the Temple Service. Beneath it, in the Ark, lay the perfect law of a holy God, who hates iniquity (Jer. xliv. 4); and Conscience for ever bore testimony that it was A BROKEN LAW. Men might try hard to deceive themselves, and might succeed too, for a time; but Conscience at last revived to appal the perishing sinner. Happy for him if it was not too late. Then, convicted of guilt he sought for pardon and reconciliation, and could not find in typical Sacrifices the REALITY he sought: see Psalm li. 16; Hosea vi. 6. II.-But the Type taught him that THERE WAS A PROPITIATION. The original Hebrew word means "to cover," and the Mercy-Seat hiding the Law showed that (to the penitent believer) SIN WAS COVERED: See Psalms xxxii. 1; lxxxv. 2; so covered as to be seen no more. And that, not because Jehovah ceased to hate it, but because something came between. For Manoah's wife reasoned well; Judges xiv. 23, and God would not have called the nation (through their head, the High Priest) to meet Him at the Mercy-Seat but for purposes of Love.

THE CONNECTION.

This is clearly supplied by the Text already quoted, Rom. iii. 15, in which the word propitiation might have been translated Mercy-Seat. Thus we are bidden to look on

THE ANTITYPE, THE LORD JESUS. In Him all the Types meet, one setting forth one part of his work and another a different one. The Mercy-Seat showed Him as our PROPITIATION.

I. WE NEED A SAVIOUR, one to reconcile us to an offended God-one to propitiate Him to us. Every man's Conscience at one time or another will testify to this Truth. Some may deny it as a Doctrine, but all admit the fact of human wickedness. The testimony of Psalm xiv. 1-3, and Rom. iii. 23, is confirmed by "What human life in every age and place, and the cry of the aroused heart is ever shall I do to be saved?"

II. Let us thank God WE HAVE A SAVIOUR, one on whom the Father looks well-pleased. One who ever liveth to plead for us, Heb. vii. 25. By his full Atonement, by his perfect obedience, by his spotless righteousness, He propitiates his Heavenly Father, takes away the curse of a broken Law, covers all iniquities with his blood, and is the gracious mediator through whom God meets us, and we HAVE COMMUNION with God: Rom. v. 2; Ephes. ii, 18 ; iii. 12.

THE TYPE. THE SHECHINAH.

We now come to that which was the distinguishing and crowning splendour of the Jewish Tabernacle and Temple-the VISIBLE GLORY of an INVISIBLE GOD. Deep humility and reverential awe must have filled the mind of every pious Jew, who, as he worshipped in God's house, knew that beyond the veil before him there was then shining a ray of that Divine Light that filleth all in all. How reverently should we, too, speak or write of it! For it passes beyond the limits of a Type: it was not like all things else around it, a mere "shadow of good things to come," but the actual token of the presence of Jehovah. The Tabernacle of God was THEN with men, and He dwelt among them; and the glorious promises of Rev. xxi. 3-5 are but the full perfection of privileges which God's ancient people possessed.

The Shechinah or "glory of the Lord" was not confined to the Tabernacle and Temple: it is spoken of in Ex. xvi. 7, 10; xxiv. 16; Lev. ix. 23, and in other passages, as appearing outside the Tabernacle: and Ezekiel speaks of it repeatedly, chaps i. 28; x. 4, 18; xi. 23. But its constant resting place was in the Holy of Holies, over the Mercy-seat of the ark, where, once a year, the High Priest saw it. I.-IT TAUGHT DEEP REVERENCE. To the Jew God's omnipresence was as well known as to the Christian (Ps. cxxxix.); but he, too, knew how God's presence in any particular place could be, and was, more signally manifested And under what emblem? FIERY LIGHT. His perfect glory none can see and live. Ex. xxxiii. 20; 1 Tim. vi. 16; but He thus revealed Himself to fill all thoughtful minds with a godly fear of One who was "a consuming fire," Deut. iv. 24.

One almost wonders how any Jew could fail to experience deep solemnity of heart, were we not divinely taught that even supernatural evidence will not convert (however it might terrify) the unthinking and unloving heart, Luke xvi. 31 11.-But it was also a SIGN OF MERCY. For what other purpose could it have been placed there? It was the seal of God's promises—the pledge of his faithfulness; it proved his PRESENCE in the midst of his people, and THAT PRESENCE WAS SALVATION to every believer. Note especially Is. lxiii. 9; Num. xxiii. 21; Ex. xxix. 45; xxxiii. 14; Lev. xxvi. 11, 12. Well might Moses plead with God, as in Ex. xxxiii. 15, 16. As long as He dwelt among them, they could not perish.

THE CONNECTION.

As the Shechinah was an emblem rather than a type; so we look for the meaning, rather than for an Antitype; and to the Christian, as formerly to the Jew, the

PRESENCE OF GOD

is the source of all his comfort. That the Lord Jesus was the visible image of Divine Glory (John i. 14) was only a passing fulfilment of the emblem; and we who see Him not are to feel BY FAITH (Acts xi. 27) that He is near (Ps. cxxxix.) I.-WHAT HOLY FEAR THIS SHOULD CREATE IN US! To have no thought, look, word, or action escape his notice! To feel that He knows our secret motives, often when we are scarcely conscious of them! Thus Jacob feared, Gen. xxviii. 16, 17; thus Moses, Ex. iii. 6; thus Isaiah, chap. vi. 5; and even the beloved Apostle, Rev. i. 17. But this is not the fear that worketh death; forII.-WHAT PEACE AND JOY THAT PRESENCE GIVES THE TRUE BELIEVER! True, he feels his unworthiness (Gen. xxxii. 10), but by faith he takes God at his own word," Certainly I will be with thee," and Heb. xiii. 5, and RESTS upon the assurance that God will be with him, in joy and sorrow, in trials and temptations, in life and death, and in the judgment-day: and then, WHAT CAN HE HAVE TO FEAR? Rom. viii. 31-39. See also Is. xxvi. 3, and Ps. xci.