Message 93
(2)
Scripture Reading: Exo. 25:31-40; 40:4, 24-25
Before we consider more detailed points concerning the lampstand, it will be helpful to have a general view of the lampstand. Exodus 25:31 says, “And you shall make a lampstand of pure gold; of beaten work shall the lampstand be made: its base and its shaft; its cups, its knobs, and its blossoming buds shall be from it. And there shall be six branches going out from its sides, three branches of the lampstand from its one side, and three branches of the lampstand from its other side.” The lampstand consists of a base, a stalk, and three pairs of branches. There were three branches on each side of the lampstand. Underneath each pair of branches there was a knob holding the two branches at the stalk. Then on each branch there were three cups shaped like almond blossoms with knobs and blossoming buds. We have seen that each cup was composed of two layers: a bottom layer, called the knob, or the calyx, the leafy green bottom of the blossom, and a top layer of petals, which actually made up the blossom, the flower. The bottom layer is called the knob, and the top layer is called the blossoming bud. The whole flower, including calyx and blossom, is a cup shaped like an almond blossom.
As we consider the lampstand as a whole, we shall see that on it there are twenty-five knobs. There are three on each branch, three holding one pair of branches each, and four on the shaft of the lampstand, making a total of twenty-five. Since the three knobs which each hold one pair of branches do not have blossoms, the lampstand has a total of twenty-two blossoms. The divine thought here is that the lampstand is actually a tree with calyxes and blossoms.
If we have a general view of the entire lampstand, we shall realize that it does in fact look like a tree. Furthermore, the lampstand is described in such a way as to give the idea of growth. These verses speak of branches, buds, and almond blossoms. Blossoming indicates growth. Thus, we must be impressed that the lampstand is a growing tree.
As a tree, the lampstand has certain outstanding features. First, it is a golden tree. Gold signifies the nature of God. As we pointed out in the previous message, the golden lampstand is the expression of the Triune God. The Triune God is a living tree, growing, budding, and blossoming.
We have seen that this golden tree has many almond blossoms. In typology almonds signify resurrection life. Aaron’s rod budding with almonds signifies resurrection life. Hence, the almonds on the lampstand indicate that it is a tree in resurrection. Resurrection is life that overcomes death without being damaged or injured by death. Death is powerless to do anything with resurrection life. Death can inflict all kinds of damage on other forms of life, plant life, animal life, and human life. Only one kind of life cannot be hurt by death, and this is resurrection life. Resurrection is life which passes through death and can never be held by it. According to the full revelation of the Scriptures, God Himself is this resurrection life.
The lampstand, of course, gives light. However, the first significance of the lampstand is not light, but life. The light is at the top of the lampstand and underneath this shining light are the blossoms. The lampstand is something that grows. The calyx under each pair of branches indicates the growth of life. These branches are produced by the growing of life. Thus, with the lampstand we see the branching out of life which takes place under the shining of the light. Life grows out light and blossoms with light. This means that the light is actually the blossoming of life. When we grow and blossom, the light shines. Our blossoming is our shining. We grow with life, but we blossom out light.
Thus far, we have seen that with the lampstand we have the divine nature, resurrection, life, and light. The seven lamps on the lampstand (v. 37) signify the Spirit. Therefore, with the lampstand there are five crucial matters: the divine nature, resurrection, life, the Spirit, and light. The revelation in the Bible, especially in the New Testament, corresponds to the lampstand in these five matters — the divine nature, resurrection, life, the Spirit, and light.
Now we must see that as those who believe in Christ, we are a part of this wonderful tree. Realizing that I am part of this golden tree causes me to be beside myself with joy. Praise the Lord that we are parts of this tree in resurrection and with the divine nature, life, the Spirit, and the shining light!
The lampstand in Exodus 25 signifies the Triune God embodied in Christ. The lampstand in Zechariah 4 signifies the Triune God expressed in the Spirit. Finally, in Revelation we have the lampstand reproduced and multiplied. In both Exodus 25 and Zechariah 4 we have just one lampstand, but in Revelation 1 we have seven. The one lampstand has been reproduced to become seven lampstands. These seven lampstands are the church. Because the lampstand has become the church and because we are all parts of the church, we have the ground to say that we are parts of the lampstand. I have the boldness to testify that I am a part of the lampstand. I hope that all the saints can declare this marvelous fact. Do you not have the divine nature? Do you not also have resurrection, life, the Spirit, and the shining light? As true believers in Christ, we have all these things.
We have seen that the lampstand is a tree. It is not an entity without light, and neither is it inanimate. It is living, organic, and full of life. It is a tree-stand, a stand that grows like a tree. This living tree is growing, branching, budding, and blossoming.
As we have pointed out, the blossoming is the shining of the light. Thus, the light is the life blossoming. Actually the light is the life. John 1:1 and 4 say, “In the beginning was the Word...and the Word was God....In Him was life, and the life was the light of men.” This is the shining of Christ, the embodiment of the Triune God, as the light of life.
The fact that the lampstand is golden signifies that, as the embodiment of God, Christ is altogether divine. But two aspects of the lampstand point to the humanity of Christ. First, the central stalk of the lampstand has four blossoms, whereas each branch has just three blossoms. In the Bible the number four is not composed of two plus two; rather, it is composed of three plus one or one plus three. The number three signifies both the Triune God and resurrection. Actually, as we have mentioned, the Triune God is resurrection. Therefore, according to the Bible, the number three signifies the Triune God in resurrection. The number four in the Bible signifies creatures. For example, we have the four living creatures and the four winds. Thus, the number four signifies creation.
As God, Christ is the Creator. But as a man, He is a creature. Some Christians may protest when they are told that Christ is both the Creator and a creature. But the Bible definitely says that Christ put on human nature, that He had a body with flesh, blood, and bones. Are these not the elements of a creature? Furthermore, Colossians 1:15 says that Christ is the Firstborn of all creation. In the lampstand we have not only the Triune God, but also the creature, as signified by the number four. This is the first aspect of the lampstand which points to Christ’s humanity.
The second aspect of the lampstand related to the humanity of Christ is the wick. The wick was made of fibers, primarily of cotton. When the lamps on the stand were lighted, the wick burned with the oil. Every morning it was necessary for the priests to trim the lamps, that is, to snuff the charred, burnt wick. The charred portion of the wick is called snuff. The word snuff is also a verb meaning to cut off the burnt part of the wick. Exodus 25:38 speaks of the snuffers and the snuff dishes. The snuffers were used to cut the wick, and the snuff dishes were used to contain the burnt part of the wick. When the priest trimmed the lamps every morning, he cut off the charred wick and also added fresh oil. This was the priests’ work in caring for the lampstand.
The wick was the only part of the lampstand that was not made of gold. Thus, the wick signifies not divinity but humanity. Furthermore, the fact that the wick could become charred indicates that the lampstand not only signifies Christ Himself, but also us. Christ’s humanity could never produce a charred wick. Only our humanity is capable of becoming burnt and charred. Surely Christ had no need of a snuffer to trim Him, to deal with Him. As we read the four Gospels, we realize that it was never necessary for Christ to be snuffed, for there was never a charred wick in His human living. However, we easily become charred and need to be snuffed every day.
Morning watch is an excellent time to experience the Lord’s trimming, His snuffing. I can testify that this trimming takes place as I make confession to the Lord and ask Him to forgive me of all my defects, failures, weaknesses, and wrongdoings. If we consider our situation each day, we shall see that there is always some charred wick that needs to be snuffed. Our humanity is very low compared to Christ’s humanity. His humanity never produces any snuff, but ours produces snuff every day and requires a daily trimming. Thus, in our experience we need the snuffers and the snuff dishes.
Perhaps you are wondering who performs this work of trimming, or snuffing. Often Christ Himself will snuff us during times of fellowship with Him in the morning. At other times He may use an elder or one of the saints to do this. Furthermore, the ministers of the Word also snuff the saints and trim them. If you are a Christian who is growing and maturing in the Lord, you will unconsciously snuff others as you have fellowship with them. Some have told me that, during the course of fellowship, they have been snuffed by me. Of course, I had no intention of trimming anyone. This happened unconsciously and unintentionally. For example, one brother told me that something I said in fellowship helped him with respect to a problem he had with his wife. He told me that this cutting, this snuffing, was very helpful to him.
Many Christians today are not shining because they have a long, charred wick. Their charred wick is smoking rather than shining. In some cases, the wick may be more than twelve inches long! In order to shine properly and adequately, we need the snuffing.
Exodus 25:34 says, “And on the lampstand four cups shaped like almond blossoms with its knobs and its blossoming buds.” The four cups shaped like almond blossoms on the central stalk of the lampstand with its knobs and its blossoming buds signify Christ’s humanity in His shining with the resurrection life.
Verse 35 says, “And a knob under two branches of it, and a knob under two branches of it, and a knob under two branches of it, for the six branches going out from the lampstand.” These three knobs do not hold blossoms but branches. This indicates that the branches are growing in order to branch out. The knob, or calyx, holding the branches signifies life growing. The branches are branching out through the growth of life. Thus, we have the life, the growth, and the branching out. This signifies the resurrection life’s branching out for the shining. Life is branching out by growing in order to produce the shining.
Although there is mention of blossoms, nothing is said of the fruit. Actually, the fruit is simply the shining light. This can be applied in our daily life with the Lord. As we grow in resurrection life, we shall bud, blossom, and bring forth fruit. If we compare Galatians 5 with Ephesians 5, we shall see that this fruit is the light. In Galatians 5:22 Paul speaks of the fruit of the Spirit, but in Ephesians 5:9 he speaks of the fruit of the light. Actually, the light is the fruit. As a result of growing, budding, and blossoming, we bring forth fruit. This fruit is the shining of the light. How is it possible for our relatives, friends, neighbors, colleagues, and schoolmates to see the light shining from us? They can see it only when fruit is brought forth in our Christian life, for this fruit will be the light.
Let us consider as an example the case of two sisters, one called Mary and the other, Martha. Mary is growing in the Lord and is budding, blossoming, and bringing forth fruit. Martha, however, does not grow, but remains in the flesh. When Martha comes in contact with Mary, she sees fruit in Mary’s life. This fruit is the light. With Mary herself, it is fruit, but in relation to Martha this fruit becomes the shining light. Martha sees this light and is enlightened by it. Then she realizes that she is fleshly, worldly, and far away from the Lord. In this way she is enlightened by the fruit of the light which is growing, budding, and blossoming in Mary.
Often the saints are enlightened in the meetings of the church. Even when no message is given, we may experience this shining. For example, certain young ladies may attend the meetings dressed in a way which is somewhat immodest or inappropriate. Spontaneously, they become conscious of the way they are dressed and desire to be fully covered. This consciousness comes from the shining of light in the church. These young ladies would not have the same realization if they were sitting in a place of worldly entertainment. This indicates that there is light in the church meetings. We are enlightened in the meetings because here we see the fruit, the shining. Therefore, with the lampstand we have the budding, the blossoming, and the shining of the light as the fruit.
Verse 36 says, “Their knobs and their branches shall be from it — all of it one beaten work of pure gold.” The fact that the lampstand and its knobs and branches are all of one beaten work of pure gold signifies that the entire entity is all purely of Christ’s divinity without anything added to it. The knobs and the branches were not added to the lampstand; they were part of the lampstand, part of one beaten work of pure gold. This indicates that in the lampstand there is no mixture. Mixture in our Christian life brings in darkness. But when our Christian life is purified through the divine nature, we have light.
Exodus 25:37 says, “And you shall make its lamps, seven.” The seven lamps signify the seven Spirits of God and the seven eyes of the Lamb (Zech. 4:2, 10; Rev. 4:5; 5:6) as the full expression of the Triune God.
The latter part of verse 37 says, “And one shall light its lamps, and it shall give light in front of it.” The lampstand gives light in front of itself through the three lamps on each of its two sides. The two sides of the lampstand shine toward each other. The shining is in front of the lampstand. In Hebrew the words “in front of it” mean “facing it.” Through the branches on each side, the lampstand gives light facing itself. The three lamps on each side of the lampstand face the central stalk and also face each other. This signifies Christ’s shining in His resurrection life, bearing testimony for itself and giving confirmation to itself. The divine light which shines within us bears testimony to itself and gives confirmation to itself. Of the seven lamps on the lampstand, only one, the lamp on the central stalk, shines upward. The other six shine facing the central stalk. Eventually, the seven lamps shine together as one light. They do not give seven lights, but just one light.
The shining of the six branches in three pairs, taking the central stalk of the lampstand as the object, signifies that Christ is the central object of the shining of all the churches and saints by the Spirit with the resurrection life. The churches and the saints all take Christ as the object of their shining.
We have pointed out that it was the responsibility of the priests to light the lamps. A priest lighting the lamps signifies that Christ, or anyone who serves as a priest with Christ, keeps the resurrection life shining (Rev. 1:20; Phil. 2:15).
Verse 38 says, “And its snuffers and snuff dishes shall be of pure gold.” The snuffers and snuff dishes for trimming the charred wicks signify the dealing with the old and charred natural life so that the shining of the resurrection life may be bright and pure. In our experience the snuffers are not only things and matters but also the persons involved in the snuffing. Our charred natural life needs to be snuffed so that the shining of the resurrection life in us may be bright and pure.
According to verse 38, both the snuffers and the snuff dishes were of pure gold. This signifies that the trimming, the purifying, must be altogether of the divine nature. Suppose a sister named Carol visits a sister called Catherine. Realizing that Catherine’s charred wick is very long, Carol becomes offended and rebukes Catherine. This rebuke will not trim Catherine’s charred wick, but instead will lengthen it, for this trimming of the wick is not by the divine nature. However, if Carol exercises her spirit and looks to the Lord for His leading as she fellowships with Catherine, Catherine’s wick will be snuffed unconsciously and unintentionally. In such a case Carol will conduct herself according to the divine nature, and the divine nature does the cutting, the cleansing, and the purifying. This is the significance of the snuffers and the snuff dishes being made of pure gold.
Verse 39 says, “Of a talent of pure gold it shall be made with all these utensils.” The lampstand with all its utensils was one talent of pure gold. The talent was the weightiest measure used by the Hebrews. A talent equals approximately one hundred pounds. Such a heavy unit, a whole and complete unit of weight, signifies that Christ as the lampstand shining the divine light in resurrection is perfectly and completely weighty.
The lampstand was in the Holy Place, over against the table of the bread of the Presence and close to the ark. With the table we have the supply of life, and with the lampstand we have the shining of the life. The placement of the lampstand with respect to the table and the ark indicates that in the church the light of the truth and the supply of life must match and balance each other for the carrying on of Christ as the testimony of God.
In the making and display of the furniture of the tabernacle, the lampstand was followed by the incense altar (Exo. 37:23-25; 40:24-27). According to chapter thirty-seven, the incense altar was made after the lampstand. According to chapter forty, the incense altar was displayed following the lampstand. This signifies that the shining of Christ in resurrection as the divine light leads us into contact with God in the sweet fragrance of prayer. In experience we go from the table to the lampstand, and from the lampstand to the incense altar. Spontaneously, the shining of Christ as the divine light in resurrection leads us to prayer. Whenever we are enlightened by Christ, we are spontaneously led into prayer to contact God.
There were three layers of different lights with the tabernacle. First, there was the natural light in the outer court. The outer court did not have any covering. The light there came from the sun by day and from the moon and the stars by night. Hence, this light is a natural light. Because many Christians today are in the outer court, the light they have is natural.
The light in the Holy Place came from the light of the lampstand. This light signifies the shining of Christ in resurrection and in the Spirit. This light excludes all human thoughts, concepts, and perspectives. We should not do things according to natural light. Many Christians still look at matters according to their natural philosophy, culture, background, education, and perspectives. We in the Lord’s recovery must view things differently. We need to experience the shining of the lampstand in the Holy Place. Only when we have been enlightened by Christ are we able to drop our natural thoughts, concepts, and perspectives.
The light in the Holy of Holies is the light of God’s shekinah glory. Thus, the light in the Holy of Holies is the inmost light. The natural light in the outer court is the outer light, the light of the lampstand in the Holy Place is the inner light, and God’s shekinah glory in the Holy of Holies is the inmost light, God’s glory appearing on Christ as the propitiatory cover. Thus, the glory of God is our inmost light.
According to Revelation 1:20; 4:5; and 5:6, eventually the lampstand becomes the church to bear the testimony of Jesus, and the seven lamps become the seven Spirits of God to express the Triune God. The one lampstand in Exodus 25 has been reproduced as the seven lampstands in Revelation 1. Today the churches are the lampstands bearing the testimony of Jesus, and the seven Spirits of God are the seven lamps expressing the Triune God. In the Lord’s recovery we hope that every saint will live a shining life and that every local church will be a lampstand bearing the testimony of Jesus. Then we shall have the Holy Spirit as the seven Spirits, the sevenfold intensified Spirit, expressing the Triune God among all the churches in the Lord’s recovery.
