Message 101
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Scripture Reading: Exo. 26:36-37; 36:37-38; 40:5, 28
In this message we shall consider 26:36 and 37. We may think that these verses are easy to understand. Verse 36 says, “And you shall make a curtain for the door of the tent of blue, and purple, and scarlet, and fine twined linen, the work of an embroiderer.” This verse speaks of a curtain for the door of the tent. Verse 37, however, speaks of the screen: “And you shall make for the screen five pillars of acacia wood, and overlay them with gold; and their hooks shall be of gold; and you shall cast five sockets of bronze for them.”
The curtain for the door of the tent was made of the same material as the first layer of the covering and the veil separating the Holy of Holies from the Holy Place. Thus, the ceiling, the inner veil, and the curtain for the door were made of the same material and of the same colors, design, and workmanship. Whenever a priest came into the tabernacle, he could see above, at the front, and at the rear curtains or a veil of blue, purple, scarlet, and fine twined linen. The inner curtain is called the veil, whereas the curtain for the door is called the screen.
In his translation of verse 36 J. N. Darby says, “And thou shalt make for the entrance of the tent a curtain.” Darby uses the word entrance instead of door. You may think that there is no difference between an entrance and a door. Although these words are similar in meaning, nevertheless an entrance denotes something more specific than a door. A door may be used both as an entrance and an exit, but an entrance is not an exit. It is for going in, but not for going out. The door in verse 36 serves both as an entrance and an exit. However, its primary purpose is to serve as an entrance, not an exit.
I agree with Darby’s rendering of verse 36. Actually the front of the tabernacle did not have the appearance of a door. There were no doorposts, and there was no lintel. Instead, there was a curtain supported by five pillars to serve as an opening for an entrance. For this reason, I prefer to speak of a curtain for the entrance, instead of a curtain for the door.
We have pointed out that the veil separating the Holy of Holies from the Holy Place was the same in material and workmanship as the curtain, or screen, at the entrance of the tabernacle. But although they were the same in design and appearance, the one is called the veil and the other is called the screen.
It is significant that the matters related to the tabernacle are described not from the outside in, but from the inside out. For example, the four layers of the covering are described from the innermost layer, that of the fine twined linen, to the outermost layer, that of the porpoise skins. Likewise, concerning the two curtains, the inner veil and the screen, the divine record first describes the inner veil and then the screen at the entrance of the tabernacle. It is important to understand the significance of both the veil and the screen.
A veil hides something from our sight and keeps that thing away from our presence. Often a veil is used to conceal things that are very precious. When something is covered by a veil, we are separated from that thing. The precious things are not invisible, but we cannot see them because of the veil. In the tabernacle, certain precious things were covered with a veil, and fallen people could not see them. The ark in the Holy of Holies was the first of the precious things hidden from God’s people. We have seen that the ark signifies Christ as the embodiment of God. This ark is related to God’s history. God’s history includes all that He is and all that He has accomplished, obtained, and attained. All this is embodied in Christ as the ark. Furthermore, upon Christ as the ark there is a place called the propitiatory cover, where God can meet with us and speak to us. This is where God’s glory is expressed, as signified by the cherubim. In addition, the redeeming blood was sprinkled on this propitiatory cover, the lid of the ark. Therefore, with the ark we have God with His history, His embodiment, His expressed glory, and Christ’s redemption. How precious is the ark and all the things related to it!
In the Holy Place we have the table of the bread of the presence, the lampstand, and the incense altar. At the table we receive the life supply for our nourishment, at the lampstand we are enlightened, and at the incense altar we have Christ as the frankincense, which signifies Him as the sweet fragrance for God’s acceptance of us. Thus, in the Holy Place we have supply, enlightenment, and acceptance. Now we must go on to see that the contents of the ark — the tablets of the law, the hidden manna, and the budding rod — correspond to the three items in the Holy Place. In the Holy Place we have the bread, but in the Holy of Holies, the manna. This indicates that the bread in the Holy Place becomes the hidden manna in the Holy of Holies. Also, in the Holy Place we have the lampstand with its light, and in the Holy of Holies we have the law as God’s testimony. Thus, at one end, in the Holy Place, we are enlightened by the lampstand, but at the other end, in the Holy of Holies, we are enlightened by the law as God’s testimony. Furthermore, in the Holy Place we have the frankincense at the incense altar for our acceptance. But within the Holy of Holies we have the budding rod signifying the resurrection life becoming our acceptance. Thus, the incense in the Holy Place becomes the budding rod in the Holy of Holies. The budding rod and the frankincense both signify the resurrected Christ.
The correspondence between the manna, the law, and the budding rod and the bread, the lampstand, and the incense altar can be illustrated by the correspondence between grace and truth in the Gospel of John and love and light in the First Epistle of John. On our side we have grace, but on God’s side grace is love. Likewise, on our side we have truth. But when we trace this truth to its source on God’s side truth is light. Therefore, at our end we have grace and truth; at God’s end there are love and light. In like manner, the bread corresponds to the manna; the lampstand, to the tablets of the law; and the incense, to the budding rod. In the Holy Place we have the life supply of Christ, the light of Christ, and the incense, the acceptance, of Christ. But in the Holy of Holies, we have Christ Himself as our life supply, enlightenment, and acceptance. However, as long as we remain in our fallen nature, the ark with its precious contents is veiled from our sight and kept away from our presence.
It is significant that the outer veil, the curtain at the door of the tabernacle, is called in verse 37 a screen. The function of a screen is, on the one hand, to allow air to come in, but, on the other hand, to keep out insects and other pests. If we did not have screens on our windows, the way would be open for flies and mosquitoes to come in. As we shall see, the screen at the entrance to the tabernacle serves to keep all negative things out of God’s dwelling place.
We have seen that the first layer of the covering, the veil, and the screen were all made of the same material with the same colors, design, and workmanship. However, this material is called by three different terms: the covering, the veil, and the screen. Material of the same color and with the same embroidery has three functions. First, it covers the standing boards; second, it veils the preciousness of the processed Triune God; and third, it keeps away negative things from God’s dwelling. We have seen that both the covering and the veil are Christ. With this understanding of the covering and the veil as a basis, we may rightly conclude that the screen also refers to Christ.
The first layer of the covering of the tabernacle has nothing to do with our entering into God’s dwelling place. But both the veil and the screen are related to entering into the tabernacle. If there were no way for us to come into God’s dwelling place, we could not have any experience of God’s dwelling place. This means that the tabernacle would have nothing to do with us in our experience; it would simply exist objectively apart from us. But if we enter the tabernacle, the tabernacle will become experiential and subjective to us. We shall not only come into God’s dwelling place, but we shall even become identified with it. Therefore, when we enter into the tabernacle, we become one with it. The crucial problem we face is how it is possible for us to enter God’s dwelling place.
How can we enter the dwelling place of the holy and righteous God, the God who is love and light? If we examine ourselves, we shall realize that we are not holy or righteous. Along with Isaiah, we shall declare, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isa. 6:5). Because we are of unclean lips, we are not qualified to be in God’s dwelling place. God is holy, but we are unclean. God is righteous, but we are altogether unrighteous. God is love, but we are full of hatred. God is light, but we are darkness. How then can we enter into the dwelling place of the holy and righteous God? How can we come into the dwelling place of the God who is love and light? It is impossible for us as fallen people to enter into God’s dwelling place.
Christ is a twofold barrier keeping us out of God’s dwelling place. If we would come into the tabernacle, we must match the curtain at the entrance. Within the tabernacle dwells the holy and righteous God, the God of love and light, as signified by the fine twined linen, the heavenly blue, the royal purple, and the gold typifying the expression of God. If we do not correspond to this curtain, we do not match God. The curtain is actually a marvelous description of God and of what He is. But this curtain becomes the barrier which keeps us away from God’s dwelling place. Furthermore, there is a twofold barrier, for both the veil and the screen keep us away from God’s presence.
How can we pass through this twofold barrier so that we can come into God’s dwelling place? Compare yourself with the screen at the entrance, a screen which is the description of God. This screen indicates that God is fine, heavenly, royal, divine, and glorious. Actually, this screen signifies Christ in His humanity as God’s description. But because we are sinful, this screen, this description, is a barrier between us and God, a separation between us and Him. If you compare yourself with the screen, you will realize that you cannot match it in any way. Far from being heavenly and royal, you are a pitiful, unclean, unjust sinner. How then can you pass through this barrier and come into the dwelling place of the holy and righteous God?
God definitely wants us to come into the tabernacle. This is indicated by the fact that His dwelling place has walls made of boards only on three sides. One side has no standing boards, but is instead covered by a curtain, a screen. This indicates that God’s expectation is that His people would be able to come into His dwelling place. Nevertheless, as we have seen, if we would come into the tabernacle, we must match God’s description. We must match what He is.
Because we are sinful, we need to be judged by the holy and righteous God. Because we are full of hatred and darkness, we need to be judged by the God of love and light. This judgment took place when Christ died for our sins. In 1 Corinthians 15:3 Paul tells us that Christ died for our sins. This is the first aspect of the basic truth of the gospel. We have stolen, we have hated others, we have told many lies, and we have done many evil things. Nevertheless, Christ was judged by God on our behalf; He died for our sins.
That Christ was judged for us is indicated by the five sockets of bronze under the five pillars which support the curtain. Brass signifies God’s righteous judgment exercised upon rebels (Num. 16:38-39). The two hundred fifty who rebelled against God were judged by Him. God told Moses to take the brass censers belonging to those rebellious ones and make them plates to cover the altar upon which sacrifices were offered to God for His judgment upon redeemed sinners. Another case showing that brass signifies God’s judgment is the lifting up of a brass serpent on a pole (Num. 21:9). Because the children of Israel were sinning against God, they were sentenced to die. But God told Moses to make a serpent of brass and put it on a pole to indicate that it would be judged by God for them. The five sockets of brass indicate that Christ was judged for our sins.
The Christ who died for our sins, being judged for us, has become the screen at the door of the tabernacle. On the one hand, this Christ is a screen keeping us away; on the other hand, He is an entry allowing redeemed sinners to come into God’s dwelling place. Once we were kept away from the tabernacle. We were altogether screened out. But because Christ has died for our sins and has been judged by God for us, we can now enter into God’s dwelling place. How wonderful!
When we come into the tabernacle, we find ourselves in the Holy Place, which is far better than the outer court. Many Christians today are still in the outer court; they have not yet come into the Holy Place. Praise the Lord that through the death of Christ we have come into the Holy Place where we enjoy the supply of Christ, the enlightenment of Christ, and the acceptance of Christ! However, even though we enjoy all this, this does not mean that we enjoy Christ Himself. Rather, it means that we enjoy something of Christ, for example, the nourishment of Christ. But to enjoy something of Christ is different from enjoying Christ Himself as that thing. For instance, to enjoy the nourishment of Christ is not the same as enjoying Christ as nourishment. Yes, the Holy Place is a good place, and we should praise the Lord that we are able to be here. Nevertheless, the Holy Place is not the best place. There is an inner chamber, the Holy of Holies, which is much better than the Holy Place.
Have you entered into the Holy of Holies? Along with most Christians, you will probably have to admit that you have not yet come into the inner chamber. The reason you have not yet entered the Holy of Holies is that although your sins have been forgiven, your flesh remains untouched. It is still the same. Therefore, you need the death of Christ not only for your sins, but also for your self. According to 1 Corinthians 15:3, Christ died for our sins. But according to 2 Corinthians 5:14, Christ died for all, not merely for the sins of all. This verse says clearly that Christ died for us. Christ died for our sins so that we may be forgiven, and He died for us so that we may live to Him. There is a great difference between being forgiven of our sins and living to the Lord.
Second Corinthians 5:21 says that Christ became sin for us. From Romans 8:3 we learn that sin is in our flesh. This verse declares, “God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” Furthermore, according to 2 Corinthians 5:21, Christ became sin so that we may become the righteousness of God.
If we would understand this matter, we must realize that there are two aspects to Christ’s death. On the one hand, He died for our sins so that we may be forgiven; on the other hand, He died for us so that we may be terminated. God’s judgment upon us is signified by the brass sockets under the five pillars supporting the screen. The veil which was rent at the time of Christ’s death indicates that Christ died for us so that our flesh might be torn and that we might live Him. On the one hand, Christ died for our sins under God’s judgment. On the other hand, He died for us so that we may be terminated.
We have pointed out that the revelation of the tabernacle is not merely according to doctrine, but also according to spiritual experience. First we experience Christ as the One who died for our sins. Realizing this aspect of Christ’s death, we may come into the Holy Place, where we can be nourished and enlightened and where we can pray with Christ as our incense. For a long period of time, perhaps years, we may be satisfied. But eventually we shall realize that we should not be content simply to be in the Holy Place. There is an inner chamber into which we must enter. However, because we are still in the flesh, we cannot come into the Holy of Holies. When we realize that we are still in the flesh, we need to see that Christ died not only for our sins, but also for us. When He died for all, we died with Him. When He was terminated on the cross, we were terminated also.
Now we can see why there were two veils in the tabernacle. Both veils signify the unique Christ, the Christ who died for our sins and also for us. He was judged by God for us, and He was terminated with us. Therefore, through Him we have been judged. God forgives those whom He judges. God forgives us so that we may enter into the Holy Place of His dwelling. Furthermore, God looks upon us as terminated persons, as those who have been put to death so that they may live another life in the Holy of Holies of His dwelling.
Suppose a sinner hears the gospel and comes to the altar in the outer court. At the altar he receives Christ as his Redeemer, as the One who died for his sins. Immediately he passes through the curtain supported by the pillars in the brass sockets. This means that he passes through the Christ who is supported by the judgment of God. Now this redeemed sinner can come into the Holy Place and enjoy the supply of Christ, the life of Christ, and the sweetness of Christ as His acceptance. Eventually, after a certain time, he comes to realize that Christ died not only for his sins, but died also for him. Now he understands that on the cross Christ not only was judged by God for him, but also was killed and terminated with him. This means that when Christ died, the redeemed one died with Him. Moreover, as a terminated person he should experience the rending of his flesh. This means that, according to Galatians 5:24, he should crucify the flesh. This is to have the veil torn and thereby experience Christ’s subjective death in dealing with the flesh.
The outer veil signifies Christ’s objective death. Christ died for our sins in an objective way. But the inner veil signifies Christ’s subjective death. When Christ died, He died with us, and we died with Him. Now we need to realize that we are terminated persons. As such, we should no longer live to ourselves, but instead should live to Christ. Then immediately, we shall no longer remain in the Holy Place; we shall enter into the Holy of Holies. In the Holy of Holies we not only enjoy certain things that are of Christ; we enjoy Christ Himself as everything. We experience Christ as God Himself embodied in humanity shining forth the divine nature.
Let us now consider the matter of the entrances. There were five pillars supporting the screen. There must have been one pillar next to a board on the north side and another pillar next to a board on the south side. The remaining three pillars must have been spaced evenly along the screen. This would give four entrances. In the same principle, the four pillars supporting the veil must have been placed two at the edges near the standing boards and two spaced along the veil, providing a total of three entrances. Thus, with the screen there were four entrances, and with the veil there were three entrances. This corresponds to the twelve gates in the New Jerusalem. There are three gates on each of the four sides of the city, indicating that the Triune God Himself is the entrance for His redeemed people to enter not only His dwelling place, but also Himself. As mentioned in the preceding message, this is illustrated by the three parables in Luke 15. According to these parables, the Son seeks the lost sheep, the Spirit enlightens, and the Father receives the returned prodigal. Furthermore, Ephesians 2:18 says that through the Son we have access in the Spirit unto the Father. Once again we see that the Triune God is the entrance.
On the one hand, the entrance is three because it is related to the Triune God; on the other hand, it must be four because it is related to the creatures, signified by the number four. The fact that the screen has four entrances indicates that God’s dwelling place is open to all people from the four corners of the earth. Revelation 5:9 tells us that God’s redeemed come out of every nation, tongue, tribe, and people. Here the word every is repeated four times, not five or six times. The reason is that the number four signifies God’s creation in a positive way. We have come from the four corners of the earth as redeemed creatures to enter into God’s dwelling place for the enjoyment of Himself. When we pass through the four entrances of the screen, we come into the Holy Place. Eventually, we must pass through the Triune God, through the Son, the Spirit, and the Father, signified by the three entrances in the veil, and enter into the Holy of Holies.
Now we come to a matter which is difficult to understand — the identification of the five pillars with the outer curtain and the four pillars with the inner veil. We have seen that both the veil and the curtain were attached to pillars. This attachment indicates identification. The veil is identified with the pillars, and the pillars are identified with the veil. We have pointed out that the veil is Christ. However, the pillars supporting the veil cannot be Christ Himself, for they are plural in number, whereas Christ is singular. The same is true of the screen and its five pillars. Both the five pillars and the four pillars refer to believers. This means that Christ is identified with us and that we are identified with Christ. When we become attached to Christ and identified with Him, we become pillars.
We all believe that Christ died for our sins and that He also died for us. However, in our experience we may not yet be thoroughly attached to Christ in this matter. We may say, “Yes, I believe that Christ died for me. Praise the Lord! Hallelujah! Thank You, Lord.” After declaring this, we may go about our daily affairs. But some Christians are beside themselves regarding this. Day and night they desire to preach the gospel and tell others that Christ died for them. Those who are so zealous to preach the gospel that they even seem to be crazy are the pillars attached to the curtain. D. L. Moody was such a person. After he was saved, he became this kind of pillar. He was beside himself for the gospel. D. L. Moody truly was a pillar attached to the redeeming Christ.
The pillars attached to the curtain are evangelists, bold preachers of Christ standing at the front of the church. Other pillars stand inside the church, in the inner chamber. These are those, especially the elders, who experience Christ in a deeper way. They daily attach themselves to the rent veil, the broken veil, to the very Christ who was terminated in His flesh. Because they attach themselves to such a terminated Christ, they bear the testimony that they themselves have also been terminated and that their flesh has been crucified on the cross. Therefore, they become pillars not in front of the church, but inside the church.
In the Lord’s recovery today we need both kinds of pillars. We need the evangelists standing at the front of the church life zealously preaching Christ, declaring to all that Christ died for their sins. We also need the inner pillars, those who realize that Christ died not only for their sins, but also for them and with them, and who bear the testimony that they have been crucified with Christ and that their flesh has been torn, cleft, rent.
It is not easy to gain the increase in the church. But if there are some who are bold evangelists, knowing nothing except to preach Christ and His death for people’s sins, I believe that a good number of sinners will be saved and brought into the church. If we are short of these evangelists, we shall not have the front pillars, and if we are short of those like Paul, Peter, and John, we shall not have the pillars within the church. We need those who are identified with the judged Christ and also those who are identified with the terminated Christ. If we have both the pillars at the front and the pillars in the inner chamber, God’s dwelling place will have entrances. Then there will be a way to enter into the church life.
Do you know why rather few have entered into the church life? It is because we are lacking the pillars attached to and identified with the judged Christ and also the pillars attached to and identified with the crucified, terminated, Christ. We need pillars bearing the testimony that Christ died for our sins and also pillars bearing the testimony that Christ died for us. When we have both kinds of pillars, there will be entrances for sinful people to be saved into God’s dwelling place and then to be terminated so that they may come into God’s Holy of Holies to enjoy God Himself in His fullness. Then we shall have the church life as a tabernacle for God’s testimony.
We all need to attach ourselves to the judged Christ and the crucified Christ. Then we shall be not only boards, but also pillars. Both the boards and the pillars have their function. However, if we are boards, it is not necessary for us to be quite so closely attached to the judged and crucified Christ. But if we would be the pillars, we must be specifically attached either to the judged Christ or the crucified Christ. The church is built up with the boards and with the pillars. But it is the pillars who open the way and form the entrances for others to come into the church life, God’s tabernacle, His dwelling place.
