GOD DWELLING AMONG HIS PEOPLE
[p. 28] GOD DWELLING AMONG HIS PEOPLE
There are two things which it is well to note before passing on to the thought of God dwelling among His people. The first is that He covered them in the presence of all the power of the enemy, and the second is that He carried them through the difficulties and necessities of the wilderness. In chapter 14, when Pharaoh and the Egyptians were pressing upon the people — the cloud removed and went behind them. We read in 1 Corinthians 10 that they were “under the cloud”. God, as it were, put His wing over His people to shield them from the power of the enemy. “How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings” (Psalm 36: 7).
In Romans 8 God’s saints are seen as under the shadow of His wings, and thus secure from all the power of the enemy. “If God be for us, who against us? ... Who shall lay anything to the charge of God’s elect?” The whole universe is challenged. No hostile power can touch the saints, for God is for them; every accusing voice is silenced if God has justified His saints. In His sovereign love and mercy He has overshadowed us with His wings. He has blessed, and no power of the enemy can reverse it.
Then in the verses we have read from Exodus 19 God says, “I bare you on eagles’ wings”. This seems to apply to the path through the wilderness. In presence of the power of the enemy they were covered by His wings, but in the wilderness they were carried upon His wings. There was not a necessity or a difficulty in the wilderness but served to prove the care and sustaining power of Jehovah. He did not intend His [p. 29] people to carry the burden of wilderness difficulties; He intended them to prove how blessedly He could carry them through everything. What answers to it for us is “Casting all your care upon him, for he careth for you” (1 Peter 5: 7). God’s care is the answer to all the difficulties of the wilderness. Were the people hungry? God gave them bread from heaven. Were they thirsty? He gave them water from the rock. Were they treading the sands of the desert? He took care that their feet did not swell nor their raiment wax old. At the end of the wilderness “garments fresh and foot unweary” told how God had brought them through. “In his love and in his pity he redeemed them: and he bare them, and carried them all the days of old” (Isaiah 63: 9).
Most of us here have, I trust, the joy of knowing that God has covered us in the presence of all the power of the enemy. Now we have to prove how He can carry us through the wilderness.
Then He adds, “And brought you unto myself”. This is the secret that lies behind the grace and the ways of God. He wants His people for Himself. Nothing can be more wonderful than that the blessed God should want us for Himself. How could we understand it, if we left out the thought of His love? “I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31: 3). And all is in view of our being brought under His control. “Now therefore, if you will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people”. God reveals Himself by the gospel in supreme grace and love in order to break down all our self-willed distrust of Him so that we may come under His blessed control.
That was God’s thought in reference to Israel, and I have no doubt that it will be accomplished in a coming day. Israel with God’s law written in their hearts will become His peculiar treasure — “a kingdom of priests and a holy nation”
— [p. 30] and they will be in this world for His glory and praise, setting forth His excellencies before the nations. But in the meantime we come into this wonderful place of favour and testimony. Christ has “once suffered for sins, the just for the unjust, that he might bring us to God” (1 Peter 3: 18). That gives the idea of being brought into priesthood; the Jews’ idea of a _priest would be that he was a man who drew near to God.
It is very interesting to see that in God’s mind all the people were to be “a kingdom of priests”. The thought of a special priestly family came in subsequently after the failure of the people, but God’s mind was to have “a kingdom of priests”. And it seems to me that it was from that point of view that God regarded the people when He said, “Let them make me a sanctuary; that I may dwell among them” (Exodus 25: 8). It was His mind to dwell among a kingdom of priests.
The first thing that strikes one in connection with the tabernacle is that all the material was given by the people, and all was directly connected with their affections. “Of every man that giveth it willingly with his heart ye shall take my offering” (Exodus 25: 2). All the precious things which they were to bring represented, I suppose, the preciousness of Christ as known in the hearts of the saints by God’s blessed work in them. This becomes the material for the house, if we may so speak. It is said in 1 Peter 2: 7, “To you therefore who believe is the preciousness”. God puts the preciousness of Christ and the knowledge of Himself in the hearts of His saints, and it is thus really that they become living stones for His spiritual house. As Christ is built up in the souls of God’s children there is divine material for the House of God. (Compare as to this 1 Corinthians 3: 10 - 17).
If God has given us gold, silver, or precious stones — if He has given our hearts the knowledge and appreciation of the preciousness of Christ, and of Himself as revealed in Christ [p. 31] it is not only for our individual enjoyment but to qualify us to be contributors to His house. Of course we have to take up the thought now in a spiritual way. Every saint is intended to be a contributor to the House of God. Each saint contributes according to the measure of His knowledge and appreciation of the preciousness of Christ. This is a very simple yet divinely beautiful thought.
Looking at it in this way how appropriate to our lips are the words of David when he and the people presented their offerings for the temple! “Now therefore, our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee” (1 Chronicles 29: 13, 14). If God had not manifested Himself to us in grace, and made Christ to live in our affections by His Spirit, we could bring nothing to His house; it is of His own that we give Him. And every true saint is qualified, in measure, to contribute to the House of God. The youngest and the feeblest believer ought to entertain the thought of this. We must not think of the House of God in a material way but as a spiritual structure.
Now I pass on to say a few words about the tabernacle, and in venturing to do so I may say that I have no thought of going into the types in detail, nor of speaking dogmatically on any point, for I feel that I have almost everything to learn on this subject. But I should like to suggest one or two thoughts which seem to have a place in connection with these interesting types.
There are two things which I should like to remark upon. (1) The house itself; and (2) what it contained.
As to the house itself, it was composed of boards covered with gold and standing upon sockets of silver. (See Exodus 26: 15 - 30). This seems to intimate clearly that God’s house stands on the basis of redemption, and that it is composed of those who are in Christ. No one can really understand [p. 32] his place in the House of God until he knows what it is to be set up on the ground of redemption and to be in Christ. The very basis of everything for our souls is that God has been glorified in the death of Christ about sin and sins; all that we were as in the flesh has been removed from before Him in holy judgment. Then, on the other hand, we are in Christ; our souls have come into the apprehension of Christ as our righteousness and our life; we can be near to God in the blessed consciousness of what Christ is made to us. The saint in all his relations with God realises that he is on a new footing altogether; he is on the footing of redemption and he is consciously in Christ. He is conscious that his righteousness, satisfaction, sanctification, and strength are not in himself but in another Man — even in Christ. And “if any man be in Christ there is a new creation”. God “made him to be sin for us, who knew no sin, that we might become the righteousness of God in him” (2 Corinthians 5: 17 - 21). This gives us in New Testament language the thought of the silver sockets and the covering of gold.
It is thus that the saints are qualified to be builded together for a habitation of God through the Spirit (Ephesians 2: 22). Note the words, “builded together!” The saints were never intended to be separate units, nor was it ever in the mind of God that they should be divided into great or small church systems. No natural dividing influence could be stronger than the difference between Jew and Gentile. But the great point in Ephesians 2 is that the Jew and the Gentile were “builded together for a habitation of God through the Spirit”. Sectarianism is built up on the recognition of man in the flesh — not on the silver sockets which speak of a holy work in which that man has been entirely set aside by God.
Then in Peter we read, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ” (1 Peter 2: 4, 5). We may not see much of it, but that is the great work of God in this world; He is building His saints together and building them up as a spiritual house that He may dwell in them by His Spirit. It is a great thing for us to see what God is doing and the end that He has in view.
When we come to what the house contained, we find three prominent things which formed what may be called the furniture of the house — the ark, the table, and the candlestick. The golden altar was more connected with approach; hence we do not get it mentioned until after the consecration of the priests. I do not suppose that the children of Israel were capable of entering very much into the signification of these things, but they are full of instruction for us.
It has often been remarked that the things which were in the holy place are rather typical of things which will be taken up in Israel in connection with Christ. I do not doubt the truth of this, but it is also true that these things have a signification which is applicable to the present time. What is set forth in connection with the table and the candlestick is made good in principle in the House of God today.
As to the ark of the covenant, it seems to speak of the setting forth of the glory of God in Christ. The shittim wood suggests the thought of humanity, but it was all covered over with gold.
“God’s righteousness with glory bright,
Which with its radiance fills that sphere,
E’en Christ, of God the power and light”. (88:4)
God has set forth all His glory in Christ. Psalm 40 naturally occurs to one in connection with the ark of the covenant. Read verses 7 - 10. We get in these verses seven things which to a large extent constitute the glory of God — His will, His law, His righteousness, His faithfulness, His salvation, His lovingkindness, and His truth. All came out in Christ — the [p. 34] ark of the covenant — and all find their expression in Him as the risen and glorified One. It is most wonderful and blessed to see that God has been pleased to make known the glory of His nature and of His attributes in Christ. He has come out in the Person of the Son as Man in this world, and now the fulness of the Godhead dwells in Christ as the risen and glorified Man. The whole revelation of God is in Christ; the glory of God shines in His face. If God’s will, nature, righteousness, faithfulness, salvation, lovingkindness, and truth are brought to light there is certainly the shining forth of His glory, and our hearts find it all in Christ. “No man hath seen God at any time; the only begotten Son who is in the bosom of the Father, he hath declared him”.
I connect all this with the familiar verses in 1 Timothy, “These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And, without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (chapter 3: 14 - 16). The mystery of godliness is really the manifestation of God in flesh. And this mystery is enshrined in the House of God. God is known there according to the full glory in which He has manifested Himself in Christ. In another day it could be said, “In Judah is God known; his name is great in Israel. In Salem also is his tabernacle, and his dwelling-place in Zion” (Psalm 76: 1, 2). But all this is true in a spiritual way in the assembly. God is known there; the ark of the covenant is enshrined there.
And this is the mystery of godliness — the true spring of all piety. There is no true piety except what flows from the knowledge of Jesus Christ come in flesh. Hence the apostle says, “Hereby know ye the Spirit of God: every spirit that [p. 35] confesseth that Jesus Christ is come in the flesh, is of God and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (1 John 4: 2, 3). And in his second epistle he warns the elect lady not to receive anyone who did not bring this doctrine of Jesus Christ come in flesh. The spirit of antichrist would take away the ark of the covenant, and destroy all the springs and power of true piety in the souls of men.
Christ is the ark of the covenant; in Him dwells all the fulness of the Godhead bodily (Colossians 2: 9) as the One who has been “received up into glory”. And the knowledge of Christ in this blessed way is found enshrined in the House of God. The most prominent characteristic of the House of God is that He is known there according to the blessed revelation of Himself that shines out in Christ. God dwells in His assembly and is known there; the mystery of piety is enshrined there. It is a great thing for us to apprehend that as saints we are brought into a circle where God is known and where God dwells.
It is in Christ that God puts Himself in communication with men. “There will I meet with thee, and will speak with thee”. God has spoken in the Person of the Son, and all that He has said is treasured in the assembly. The knowledge of God and of His mind is found in the place where He dwells. (See Psalm 27: 4).
When we come to the table of shewbread it seems to me that we get the thought of the saints being brought into association with Christ. It is noticeable that we do not get the number of the cakes in Exodus. As a matter of fact there were twelve cakes, each composed of two tenth deals of fine flour (see Leviticus 24: 5, 6). It has been often said that the number twelve is connected in scripture with administration — twelve tribes, twelve apostles, twelve gates, and twelve [p. 36] foundations in the holy Jerusalem — and no doubt the shewbread speaks of the place which Israel will have in a coming day. I do not dwell upon this. There were “two tenth deals” in each cake, and this gives the number twenty-four in connection with the twelve cakes. When the priesthood was set in order by David (1 Chronicles 24), there were twenty-four courses, and this number is taken up in the twenty-four elders (Revelation 4, Revelation 5) who represent, I suppose, the whole company of heavenly priests.
So that in connection with the table of shewbread we may see a figure of the whole priestly company identified with Christ in the presence of God, and covered with the frankincense of His own blessed perfections. Israel in connection with Christ in a coming day will be a kingdom of priests for God’s glory and praise; they will shew forth His excellencies before the nations. But today the saints have a peculiar and blessed place of association with Christ both before God and in this world.
In Hebrews 1: 9 we read that Christ is anointed with the oil of gladness above His companions. In Hebrews 2: 11, “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren”. And again in chapter 3, “We are made companions of the Christ, if we hold the beginning of our confidence stedfast unto the end”. The wilderness tests everything, but those in whom there is a work of God are companions of the Christ. He sustains them as a sanctified company in the presence of God as those who are in association with Himself. The message He sent to the disciples was, “I ascend unto my Father, and your Father; and to my God, and your God” (John 20: 17).
Then, on the other hand, we have a place of association with Him as God’s children in this world. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons [children] of God: therefore the [p. 37] world knoweth us not, because it knew him not” (1 John 3: 1). He puts His saints in His own place before the Father, and then He puts them in His own place in this world. Wondrous and precious grace! May we be more willing to occupy the place that really belongs to us, through divine love, as priests and children of God!
If Christ brings us to the Father’s presence you may be sure that He brings us there without stain or reproach, in perfect suitability to the Father’s holy love, so that we are before Him as objects of delight to His heart. It is a great thing to have this before us and especially when we come together for the exercise of priestly privilege. The Father takes account of Christ in the saints; Christ comes under the Father’s eye in the saints, and thus they are objects of delight to His heart. God would not have His children to come before Him as sinners, nor even as failing believers. Of course if there are unsettled questions in the soul, those questions must be settled before one can take up priestly privilege. But it is God’s mind that we should know and enjoy our place of association with the Son of His love.
Christ has a sanctified company of those whom He can present holy and unblamable and irreproachable before God for the satisfaction of God’s love. God’s house is furnished with such a company for His own good pleasure. It may be said that very few have apprehended these great thoughts of divine love! Alas! this is only too true. We do not eat the fatness of God’s house. We do not enter into His blessed thoughts. God’s house is well furnished; there is no poverty there; it is a wealthy place. May we be more familiar with it!
Now I pass on to the candlestick. It was made of gold and had seven lamps which gave light over against it (Exodus 25: 37). That is, the object of the lamps seems to have been to throw light upon the candlestick itself. The candlestick of pure gold I take to be a figure of Christ as the subject of the Spirit’s testimony in the House of God. “He shall glorify me”, was the Lord’s word with reference to the coming of the Comforter. The candlestick was one thing, the seven lamps another, and, I may add, the light given was a third. For this latter was dependent on the service of the priests; it was their responsibility to maintain the light.
The testimony of Christ is in the House of God by the Spirit, and this is what I connect with the candlestick. It is a wonderful thing to remember that the testimony of Christ is here in spite of all Satan’s efforts to dislodge it. The Apostle Paul writing to the Corinthians says, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched in him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (chapter 1: 4 - 7). No one could say that the testimony of Christ was very bright at Corinth, but the saints there were God’s assembly — God’s house — and the testimony of Christ had been confirmed in them so that they came behind in no gift. The candlestick was there, so to speak, with all its vessels, but the lamps very much needed trimming. Fitness for priestly service was wanting and the lamps were burning very dimly. Paul had to use the golden snuffers in writing his first Epistle to Corinth! When he came to write the second it was more like pouring oil into the lamps! He was pouring into their hearts by the Spirit the blessed ministry of Christ well fitted to brighten all their souls in the testimony of Christ.
There had been a want of priestly care and priestly sensitiveness at Corinth, and the result was that, though the candlestick was there, the light was much obscured. The testimony of Christ remains still in the House of God, and saints get the light and gain of it in proportion as they walk in self-judgment and separation from evil. In Christendom [p. 39] generally the Holy Ghost is so grieved and quenched that the testimony of Christ is very little known. But I do not want to occupy you with failure, but with the furnishing of God’s house in its own proper and blessed character.
The House of God is the place where the Holy Ghost glorifies Christ. The youngest believer ought to have the consciousness that he belongs to a circle where the Holy Ghost makes everything of Christ. We have to see to it that we do not grieve or quench the Spirit. Priestly sensitiveness and priestly exercise are needed.
What is the testimony of the Christ? Well, it is the blessed witness in the power of the Spirit that everything for the pleasure of God and the blessing of men is established in Christ. Saints are in Christ Jesus, who is made wisdom to them from God, and righteousness, and sanctification, and redemption. God has firmly attached His saints to Christ — the One in whom all His promises are yea and Amen. He is bringing those taught of Himself to recognise that man after the flesh has no place with Him, but that Christ is everything, and in all.
To be in the light of all this involves a great deal. If Christ is to be everything the cross must come in on all that I am as in the flesh — it must draw the line between me and the world. If I am not prepared to judge myself and to break with the world the light will burn very dimly so far as I am concerned. There must be the practical acceptance of the cross. The Apostle Paul after speaking to the Colossians about being complete in Christ goes on to speak of circumcision and burial. The Christian to be in the good of the testimony of Christ must put off the body of the flesh and have done with the world. Of course in saying this I am not referring to the Christian’s actual departure from this life but to a great moral reality which he comes to in mind and spirit. If I am complete in Christ I must part company in spirit with what is not Christ. It is not that one gives up the [p. 40] world like a monk or a nun, but Christ comes in and displaces self and the world.
These three things present in figure three great characteristics of the House of God. God is known there as revealed in Christ. The saints are before God for His pleasure in association with Christ. And the testimony of Christ is there by the Spirit. What we need is to be more exercised about these things — not to be content to see them in Scripture, or to hear them talked about — but to be exercised as to the blessed reality of them, and as to how far we have entered into these wondrous things which form the divine furnishing of God’s house. That house is furnished with things well calculated to fill our hearts with divine satisfaction and joy.