THE CANDLESTICK
THE CANDLESTICK
The “lamp-stand of pure gold” comes next, and its use was to sustain light in the holy place through the night. It thus typifies the maintenance of light within during the time when darkness overspreads the scene around. No lamp-stand will be needed in the day when the Sun of righteousness has arisen; hence we read of none in Ezekiel’s temple. It is during the night of Christ’s rejection that the lamp-stand and its seven lamps fulfil their purpose.
Aaron had to light the lamps “between the two evenings” (Exodus 30: 8), and they burned “from evening to morning” (Leviticus 24: 3). I take it that the lamp-stand and its lamps speak of Christ as sustaining light for His saints “continually” by the ministry of Himself in the power of the Holy Ghost. For it is to be noted that the lamps were to shine out before the lamp-stand (Exodus 25: 37), and “the seven lamps shall give light over against the lamp-stand” (Numbers 8: 2). This seems to intimate that the primary object of the lamps was to throw light on the lamp-stand itself. Then we read further in chapter 26: 35 that the lamp-stand was to be “opposite to the table”; this would seem to suggest that the saints as represented by the shew-bread on the table — are to be continually in the shining of the lamps.
The ministry of Christ by the Spirit is not sustained without much exercise. It is not as if Christ and the Spirit were acting directly without vessels; they act through human vessels, whether it be primarily the apostles and prophets, or other gifts and vessels of ministry. This brings in an element of exercise connected with what is divinely wrought, so that there may be spiritual competency to minister Christ through the way in which God has made Him known in the affections and spiritual intelligence of His servants. I think the “beaten work” speaks of this, and we may also note what is said in chapter 27: 20, “And thou shalt command the children of Israel, that they bring thee olive oil, pure, beaten, for the light, to light the lamp continually”. The same character attaches to the oil as to the lamp-stand. While the oil clearly [p. 177] typifies the Spirit, it is the Spirit viewed as acting through human vessels, and therefore there must always be the element of exercise and diligence, so that what is of Christ and the Spirit may be known and preserved in purity, and the candlestick may truly answer to its description as “the pure candlestick”.
The “beaten work” was the result of patient and skilful labour — a striking contrast to the golden calf which was cast in a mould. What is idolatrous, or according to man’s mind, can be quickly and easily cast into shape, but for the shining forth of what is of [p. 178] Christ in the power of the Spirit there must be “beaten work” and “beaten oil”. It suggests spiritual exercises leading to apprehensions of the preciousness of Christ which become available in ministry as light. It is only as “the unsearchable riches of the Christ” are known that they can become available as light in the holy place. We see in the apostles men who were divinely wrought, and had apprehensions and appreciations of Christ which they ministered as light amongst the saints, and this ministry of Christ is to be maintained “continually”. It was the first service and care of Aaron and his sons — the priestly family — “to light the lamp continually” (27: 20, 21).
The children of Israel had to furnish the lamp-oil. A people giving place to the Spirit, and walking in self-judgment, are spiritual, and support the light. Praying in the Holy Ghost is a good way to supply oil for the light. Many prayers are just the expression of personal needs, but it is a blessed thing to get into the line of desires which are formed in the Holy Ghost so that one prays in the Spirit for Christ’s interests, and for the ministry of Himself. That the ministry of Christ in the power of the Spirit should be maintained is the first care of the holy priesthood. The state of a carnal people, instead of ministering to the light, really hinders the light from shining. “And I, brethren, have not been able to speak to you as to spiritual, but as to fleshly; as to babes in Christ” (1 Corinthians 3: 1).
Then it is a priestly exercise to dress the lamps, and to use “the snuffers thereof, and the snuff-trays thereof, of pure gold”. The provision of such utensils shows that the lamp-stand and its lamps typify Christ as ministered by the Holy Ghost through human vessels. If it were Christ personally one need hardly say there would be no need for “snuffers”, nor if the Spirit were viewed apart from the vessels in which He dwells. But if it speaks of the ministry of Christ maintained by the Spirit as light through human vessels, one can understand that an element of responsibility comes in, and a constant need for the golden “snuffers” and “snuff-trays”. They speak of the careful removal of everything that would tend to dim the light. In 1 Corinthians Paul was using the golden snuffers to remove that which was causing the light to burn dim, but in 2 Corinthians I think we may say he was rather replenishing the lamps with oil!
The ministry of the apostles was a pure and unadulterated ministry of Christ. They had been called to know Him in a peculiar and blessed way, their knowledge of Christ was divinely wrought, and their own exercises and the way they were instructed and disciplined in view of their service all had the “beaten work” character, and it resulted in their ability to set forth Christ in ministry in the power of the Holy Ghost, so that though Christ was personally absent He was maintained in ministry as light in the holy place. And [p. 179] we see what care they exercised that nothing should dim the light. “Giving no manner of offence in anything, that the ministry be not blamed; but in everything commending ourselves as God’s ministers, in much endurance, in afflictions ... in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God”, etc. (2 Corinthians 6: 3 - 7, etc.).
Christ as known in the ministry of the apostles is the light of the holy place. The Holy Spirit came to bring all things to their remembrance whatsoever He had said to them, and He came also to be the witness of all that He is at the right hand of God. That Divine Person in whose power the apostles presented Christ in ministry is still here to glorify Christ. It should be a great exercise with us that nothing should be allowed which would hinder or grieve Him, and that Christ should be so known in the affections of His own that the ministry of Himself should be maintained in spiritual completeness — seven lamps would speak of this — and in undimmed brightness and purity. The seven lamps would suggest that the ministry of Christ by the Spirit comes out in its perfection through different vessels. We see this very distinctly in the apostles, and in principle it is so still.
The “base” of the lamp-stand (it is, literally, “thigh”) would suggest, I think, the truth as to His Person and work which is the strength and support of everything that is contained in the ministry of Christ. Its “branches” would indicate the widespread scope of all that is presented in that ministry. The “cups” in six series of three, and in one series of four, would perhaps speak in figure of the divine and universal [p. 180] supply which the fulness of Christ affords, and which is made known in the ministry of Himself.
The “knobs” or “chapiters” are closely connected with the “flowers”. I understand that the word signifies the ornamental work at the head of a sculptured column. The only other places where it occurs are Amos 9: 1 and Zephaniah 2: 14. Amos 9: 1 speaks of that which is elevated and conspicuous in Israel being smitten, and in Zephaniah 2: 14 it is the pride and glory of Nineveh which are seen to be given over to the pelican and the bittern. The prophets thus show how the “chapiters” — everything that appeared to be eminent and glorious — both in Israel and among the Gentiles will be laid low. But the Spirit of God shows us in Exodus 25 “chapiters” on the lamp-stand, suggesting the dignity and eminence which attach to Christ as the One who, though cast aside as worthless by men, will yet be “the head of the corner”. Everything that is rightly conspicuous, and that has true beauty and ornament, and is suited for elevation to the supreme place, is seen in Christ, and is ministered by the Spirit in the holy place as attaching to Him.
The “flowers” suggest a corresponding thought. This word is used of the lily-blossoms on the rim of Solomon’s brazen sea, and of the blossom which appeared on Aaron’s rod. (Numbers 17: 8). In each of these cases its reference to Christ is as obvious as it is in the lamp-stand. There are only three other occurrences of the word. “Their blossom shall go up as dust; for they have rejected the law of Jehovah of hosts, and despised the word of the Holy One of Israel” (Isaiah 5: 24). That is Judah and Jerusalem. “For before the harvest, when the blossoming is over and the flower becometh a ripening grape, he shall [p. 181] both cut off the sprigs with pruning-knives, and take away and cut down the branches” (Isaiah 18: 5). That is the end of all that may be done by the “land shadowing with wings” to restore the Jews to their own land. All human attempts to restore them will end in failure and judgment. “Bashan languisheth, and Carmel, and the flower of Lebanon languisheth” (Nahum 1: 4). These are the most fertile spots naturally. It is striking that in each case the “flower” is seen as withered to dust, or as cut off, or as languishing. But when we turn to the lamp-stand we see “flowers” of perennial beauty and freshness, for they are brought forth in the power of an endless life. The “almonds” carry our thoughts to Numbers 17, where Aaron’s staff “for the house of Levi” had budded and brought forth buds, and bloomed blossoms (same word as “flowers” in Exodus 25) and “ripened almonds”. For the dead staff thus to bring forth is a clear type of resurrection, and the lamp-stand is marked by the sign of resurrection. It is Christ as the Risen One who is set forth in it, and everything in Him is beyond the reach of death; it is unfading and eternal.
“Almond” means “watchful” or “vigilant”, and is used with this signification in Jeremiah 1: 11, 12. “And I said, I see a rod of an almond tree. And Jehovah said unto me, Thou hast well seen; for I am watchful over my word to perform it”. God has seen to it that His every word and promise has been substantiated in a Risen Christ. It is of interest to know that the almond-tree is the first of all trees to bud. If everything fails and comes to the dust of death in connection with man in the flesh, God has seen to it that all His thoughts and purposes have been established in Christ [p. 182] Risen. Everything there is glorious, incorruptible, and unfading.
Christ is the Subject of all true ministry, and He is also the Sustainer of it, so that it becomes the blessed evidence that He is alive for evermore. The gifts come from an ascended Christ, and their presence and ministry bears witness that Christ is victorious and living.
It is noticeable that no dimensions are given of the lamp-stand, but its weight is specified. “Of a talent of pure gold shall they make it”. All true ministry of Christ must be marked by moral weight in itself and in its ministers; there can be no levity about it. “Did I then use lightness?”
It is helpful to see the different connections in which the lighting of the lamps is referred to. In Exodus 25 they throw their light on the lamp-stand itself; this is the primary thought. The Spirit is here to glorify Christ, to display every feature of His glory and beauty, and to cause it to be illumed by living light. Whenever a priest entered the holy place at night the first object to arrest and engage his attention must have been the golden lamp-stand shining in the light of its seven lamps. The Spirit’s ministry makes Christ the all-glorious and attractive Object in the holy place.
Then in Exodus 26: 35 we are told the lamp-stand was to be set “opposite to the table”. This would suggest that the saints, as represented by the cakes of shew-bread, are set in the shining of Christ as made known by the Spirit’s ministry.
Numbers 8 gives the lighting of the lamps immediately before the cleansing of the Levites, indicating that all service must be regulated in the light of the ministry of Christ, and must take character from it.
Then in Leviticus 24 the command as to the light is [p. 183] repeated in another and a solemn connection. Here it precedes the account of the man — product of an unholy alliance between an Israelitish woman and an Egyptian — who blasphemed the Name. This speaks of apostasy. But even at such a time the lamp is to be kept burning. We can discern in our own day in an unmistakable manner the working and development of elements which are really apostate. But in presence of such conditions the ministry of Christ is to be maintained in its purity and spiritual power. It is the divine antidote to every evil of the last days in a corrupt profession. It is an abiding exercise for all the people of God, and for the holy priesthood, that it should be maintained. And we may note what is said in Exodus 30: 7, 8. Referring to the golden altar, it is said, “And Aaron shall burn thereon fragrant incense; every morning, when he dresseth the lamps, he shall burn the incense. And when Aaron lighteth the lamps between the two evenings, he shall burn the incense — a continual incense before Jehovah throughout your generations”. This speaks of continual prayer in connection with the continual light, and it indicates plainly that the ministry of Christ in the power of the Holy Spirit is maintained by priestly intercession. How much Paul prayed, and how earnestly he sought the prayers of the saints! It is our privilege to keep the light burning through the activity of dependent affections.
The seven golden lamp-stands in the Revelation represent the assemblies as in responsible witness here. They show that the assemblies, as being in the light of the ministry of Christ, were set to be light-bearers here. And as such all the exercises connected with the pure lamp-stand should have had place with them — the “beaten work”, and the supply of “beaten oil”, the diligent use of the golden snuffers to remove every element that tended to dim the light, the “continual incense” of prayer. Had these exercises been maintained, the seven lamps would have retained their truly “golden” character; the assemblies would have been characterized by what was spiritual and divine; and their state and activities would have been the practical answer to that ministry of Christ which is the light of the holy place. The assemblies should have corresponded with “the pure lamp-stand” of the sanctuary. That they have not done so is made manifest in Revelation 2 and 3.
But the Lord has restored, and maintains in the sovereignty of His love, a ministry of Himself in the power of the Spirit. There are still, through His grace, priestly exercises and activities, and vessels through whom Christ is ministered. The lamps are still shedding their holy light on the pure Lamp-stand. And as we appreciate that ministry, and take up the exercises which it involves, we shall be found overcomers. The overcomer is one who rises superior to the influences which have dimmed the light, and as we do so there is that which, in its measure, shines in light-bearing character in this dark scene.