THE TRUE TABERNACLE by M. H. Brown

Pacific Press Publishing Company · Oakland, California · Dec 10, 1894

FromSigns of the Times, Vol. 20, No. 57.

THE TRUE TABERNACLE.

By M. H. Brown

THE tabernacle of the old dispensation had two apartments and a ministration in each. The first apartment had its seven golden candlesticks, table of showbread, and altar of incense. The second apartment had the ark of the covenant, or testimony, over which was the mercy-seat, and in which were the tables of the covenant, or the tables of the testimony, upon which were written the ten commandments by the finger of God.

Why was the Lord so particular in requiring Moses to make the sanctuary according to the pattern shown him in the mount, and in having the worldly sanctuary and its furniture so carefully described in his word?—Evidently it was that we may learn concerning the tabernacle in heaven and its furniture. This must be so, because it is expressly stated that the worldly sanctuary was a "pattern of things in the heavens" (Heb. 9:23), and that its holy places or apartments "are figures of the true" (verse 24.)

The Tabernacle in Heaven as Seen by John.

The true tabernacle was seen by John while in holy vision on the Isle of Patmos. In the Revelation it is called the tabernacle of the testimony (Rev. 15:5); therefore it must contain the tables of the testimony, upon which God engraved his testimony, the ten commandments (Ex. 31:18; 32:15; Deut. 4:12, 13), the great original of those placed in the tabernacle built by Moses. He saw the throne of God and seven lamps of fire burning before the throne (Rev. 4:1, 2, 5), evidently the antitype of the seven golden candlesticks which were placed in the first apartment of the ancient tabernacle. John also saw the altar of incense and the golden censer. Rev. 8:3-5. These were both articles of furniture in the tabernacle of the old dispensation.

Another important statement which John makes is that "the temple of God was open in heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. The original word for "testament" in this and every other passage in the New Testament is identical in meaning with "covenant," being always translated from the same Greek word, diathēkē. This ark we recognize at once as the antitype of the ark of the covenant, which contained the tables of the covenant upon which God's covenant, the ten commandments, were written. It will be remembered that those tables were placed in the most holy place of the earthly sanctuary. See Deut. 4:12, 13; 9:9, 10; 10:5, 8; Ex. 40:17-21; Heb. 9:2-4.

The Use of the Words "Tabernacle," "Sanctuary," and "Temple."

These words are sometimes applied in the Scriptures to other things, but this in no way nullifies or weakens the positive testimony of the scriptures which have been cited. We will refer to a few texts where these words are used in a secondary sense, or are applied to other objects to illustrate the truth of the above statement. On the mount of transfiguration Peter said to his Master, "Let us make here three tabernacles; one for thee, and one for Moses, and one for Elias" (Matt. 17:4); that is, a dwelling place for them. In Isa. 8:13, 14 it is said that the Lord of hosts "shall be for a sanctuary," that is, a dwelling place for his people, who are said to dwell or abide in him. See John 15:4-7. Again

God's people are spoken of collectively and individually as a house or temple of God, because God dwells in and among his people by his Spirit. See 1 Peter 4:17; 2:5; 1 Cor. 3:16, 17; 6:19; 2 Cor. 6:16; Eph. 2:19-22. Because God's people are built up a spiritual house and a holy temple, in which he dwells by his Spirit, is no argument against his having a real literal dwelling place, where his throne is located, for we have the positive declaration that his sanctuary or dwelling place is in heaven (Ps. 102:19), that he has a glorious high throne (Jer. 17:12), and that it is in the heavens (Heb. 8:1, 2).

The Two Thrones.

The throne of the Majesty in the heavens is the throne of God the Father. Christ occupies that throne with his Father at the present time (Rev. 3:21), and as Christ rules upon his Father's throne, and is a priest upon his Father's throne (Zech. 6:12, 13), we know that Christ's present office and work is that of a priest-king. The "counsel of peace is between them both," the Father and the Son. While Christ occupies this position as priest-king on the throne of his Father, that throne is called "the throne of grace" (Heb. 4:14-16), but when Christ comes again, "then cometh the end, when he [Christ] shall have delivered up the kingdom to God, even the Father" (1 Cor. 15:23-25). Then Christ's reign as a priest-king on his Father's throne comes to a close, and Christ is crowned King of kings and Lord of lords, and takes his own throne, the throne of his father David, on which he will reign forever, for "of his kingdom there shall be no end." Luke 1:31-33.

Christ a Priest after the Order of Melchizedek.

Christ's reign as a priest-king, that is, performing the twofold office of priest and king, was illustrated and set forth in the priesthood of Melchizedek. See Heb. 6:20. Melchizedek was king of Salem, which signifies king of righteousness, and king of peace. Heb. 7:1, 2. Salem, or Jerusalem, often includes God's people as well as the city. See Matt. 23:37; Luke 19:41, 42; Ps. 147:12; Isa. 52:1; 62:1. So Christ reigns as king of Jerusalem, his people, ministering righteousness and peace to them, and as our Advocate he pleads the merits of his shed blood as a propitiation for their sins; and thus God can "be just, and the justifier of him which believeth in Jesus." Rom. 3:24-26. As King he exercises his own power in behalf of his people, giving them life, righteousness, peace, strength to resist temptation, and power to overcome all inward and outward foes. As our Advocate, he exercises his love and mercy in pleading the cause of his people, for "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous." 1 John 2:1.

We would again call attention to the statement found in 1 Corinthians 15, in regard to Christ's present reign as priest-king. We read that when Christ comes again "then cometh the end," that is, the end of Christ's reign with the Father as priest-king on the throne of grace. Then the kingdom and throne are delivered up to the Father. "For he [Christ] must reign [with the Father on his throne], till he [the Father] hath put all enemies under his [Christ's] feet." Verses 23-25. When Christ is crowned King at the close of his priestly work, he is given the throne of his father David. Luke 1:32, 33. This is the time when the Father puts all Christ's enemies under his feet, that is, he

gives Christ power and authority to rule the world. In other words, he is set as king, and the heathen are given him as an inheritance, and the uttermost parts of the earth as a possession. Ps. 2:6-8. This kingdom is an everlasting kingdom, and will include the whole earth. Dan. 2:34, 35, 44; 7:13, 14, 27.

His power, as the King or Prince of Peace, to convert and save his enemies while he reigns as a priest-king will be exerted to the uttermost, but some will not yield to his mild scepter; so he lays off the priestly robes, is clothed with kingly attire, and he leads forth the armies of heaven to execute judgments by delivering his people (Dan. 12:1), and destroying his enemies (Rev. 19:11-21). It is at this time that he smites the nations, and rules them with a rod of iron (Rev. 19:15; 12:5; Ps. 2:9), and they are swept away as the chaff (Dan. 2:34, 35, 44), and his enemies are devoured as stubble fully dry (Nahum 1:2-10). Then the saints will inherit the kingdom (Matt. 25:34), and sit down with Christ in his throne, as Christ now sits with his Father in his throne (Rev. 3:21).

His Mercy Endureth Forever.

We are not to conclude that after Christ completes his work as our Advocate, and leaves the throne of his Father, and his enemies are placed under his feet, God's throne is no longer a throne of grace, and that God is no longer merciful and gracious, for his mercy endureth forever. His character and his attitude toward all his creatures remain the same. The attitude and character of those who have refused his mercy, slighted his love, trodden underfoot the Son of God, and done despite to the spirit of grace, will have changed.

God will still minister his grace, and pardon the sinner, but his offers of mercy have been rejected. His gracious invitations have been refused, and the gentle pleadings of his Holy Spirit have been resisted and silenced. Thus the finally impenitent are lost and go to perdition simply because they neglect and refuse the great salvation. "Ye will not come to me," says Jesus, "that ye might have life." Hence it is evident that those who will not accept Christ and receive life in him, take the responsibility of deciding their own fate. As they refuse Christ's righteousness and life, they choose sin and death, and God permits them to have their choice.