typical covenant under his direction let go its exclusive restrictions-the separation was annulled-believing Gentiles are not only admitted to worship with the chosen Israel of God, but they are called to share the services, and enjoy the blessings both of the temple and altar of the living God; whilst those who refuse his truth, and persevere in their disobedience, shall be swept away with the besom of destruction. "The wicked shall be turned into hell with all the nations that forget God."* The miracles which accompanied the ministry of Joshua were such as exhibited a power evidently controlling the laws of nature, and so displayed a singular reference to him who made all things, who upholds them by the power of his word, and employs them at his pleasure; who speaks the word, and even the winds and sea obey him; who makes all creatures to be at peace with them that love and fear his holy name. In the last stage of his ministry here on earth, he assembled his church, the first-born of many whom from being captives and bondmen, he had raised to the adoption of sons and brethren, that he might confirm the covenant with them, the hope of the heavenly inheritance. To these he gave the promise of his holy Spirit, the as Ps. ix. 17. surance of his faithfulness, and the glory of their final portion in that land which is holy and undefiled, and into which no unclean thing can enter. "To him that overcometh will I give to eat of the tree of life, which is in the paradise of God; to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it."* "The same shall be clothed in white raiment; and I I will not blot his name out of the book of life, but I will confess his name before my Father, and before his angels. To him will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." † * Rev. ii. 7 and 17. ↑ Ib. iii. 5 and 21. 461 CHAPTER XVI. The Tabernacle and Temple. THE ark of the covenant, and the other instruments of typical worship connected with it, abode in a tent or tabernacle from the time of their consecration till the temple was finished for their reception. "I have not dwelt in any house," says Jehovah, "since the time that I brought up the children of Israel out of Egypt, even unto this day, but have walked in a tent and in a tabernacle."* But when God had given Israel rest from all his enemies round about, and under the reign of Solomon, the prince of peace, a magnificent temple was erected for the reception of these, and from that period the ark of God was no longer migratory among the tribes of Israel, but abode in its resting-place at Jerusalem. These structures, so different in themselves, yet applied to the same purpose, and occa 2 Sam. vii. 6. sionally called by the same names,* exhibit lively types both of the Messiah and his church in different periods of his ministry and her existence. The symbolical relation of the tabernacle to our Saviour is declared by St. Paul, who speaks of him as "the true tabernacle which the Lord pitched, and not man."+ "A greater and more perfect tabernacle, not made with hands."+ And our Lord himself establishes the typical reference of the temple; "Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body."§ The service of the tabernacle and the temple was the same, only administered under different circumstances: that of the former was migratory and void of splendour, that of the latter was stationary and magnificent: the first corresponded with the ministry of our Saviour here on earth, the Messiah in his state of humiliation; the last, and especially under the reign of Solomon, the son of David, with the same in his state of glory or exaltation. There is a peculiar beauty in the typical import of the tabernacle. It was raised whilst Israel traversed the wilderness and abode in tents. In placing the symbols of the divine 1 Sam. i. 9; iii. 3. ↑ Heb. ix. 11. + Heb. viii. 2. § John ii. 19 and 21. presence under a covering similar to those used by his people, God gave a pledge that during the militant state of his church here on earth, he would in the person of his Son dwell in a human body, or tabernacle, made in all things like unto his brethren, sin only excepted. To this the apostle probably refers in that memorable testimony which he bears to his divine Master. "The word was made flesh, and dwelt (tabernacled *) among us;"† and when he adds, "We beheld his glory, the glory as of the only begotten of the Father," he seems only to pursue the same figure, connecting it with the glory which the pillar of fire and cloud hovering over, cast upon the tabernacle. The symbol of the divine presence within, except on a very few remarkable occasions, when it was diffused through the whole of the inclosure, was only witnessed by the high priest in his official duty, but this external glory was at all times evident to every one who directed his eyes towards it. The divine nature of that glorious personage was inscrutable to all except himself, the real high priest, but it was evident in his ministry. It shone through the vail of his mortal flesh, and cast a lustre over his human tabernacle, which distinguished him from all his brethren, displaying his "glory, * εσκήνωσεν. ↑ John i. 14. |