“And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side: Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick. And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick. Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold. And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. And the tongs thereof, and the snuff dishes thereof, shall be of pure gold. Of a talent of pure gold shall he make it, with all these vessels. And look that thou make them after their pattern, which was shewed thee in the mount.” (Exod. 25:31-40; see also Exod. 37:17-24)

“And thou shalt set … the candlestick over against the table on the side of the Tabernacle toward the south.” (Exod. 26:35; see also Exod. 40:24)

The Golden candlestick or lamp stand which stood opposite the Golden Table and gave light to all in the Holy was of gold—all of one piece hammered out. It had seven branches, each of which held a lamp, making seven lamps in all—a perfect or complete number. This represented the complete Church, from the Head, Jesus, to all including the last member of the “little flock” that he is taking out from among men, to be partakers of the divine (gold) nature.

Our Lord says, “The seven candlesticks which thou sawest are the seven churches” (Rev. 1:20)—the one Church whose seven stages or developments were symbolized by the seven congregations of Asia Minor. (Rev. 1:11) Yes, that candlestick represented the entire Church of the First-born—not the nominal, but the true Church, whose names are written in heaven, the true light-bearers, the “Royal Priesthood.”

“The form of its workmanship was beautiful—a fruit and a flower, following successively—representing the true Church as both beautiful and fruitful from first to last. The lamp part on top of each branch was shaped like an almond, the significance of which we shall see when considering the significance of Aaron’s rod.

“The light from this lamp was of olive oil, ‘beaten,’ or refined; and the lamps were kept always lighted. This oil was symbolic of the holy Spirit, and its light represented holy enlightenment—the spirit of the truth. Its light was for the benefit of the priests only, for none others were permitted to see it or profit by its light. Thus was represented the spirit or mind of God given to enlighten the Church, in the deep things of God, which are entirely hidden from the natural man (1 Cor. 2:14), even though he be a believer—a justified man (a Levite). None but the truly consecrated, the ‘Royal Priesthood,’ are permitted to see into this deeper light, hidden in the ‘Holy.’ The priests (the consecrated body of Christ) always have access to the ‘Holy’; it is their right and privilege; it was intended for them. (Heb. 9:6) The Levite class cannot see in because of the vail of human-mindedness which comes between them and the sacred things; and the only way to set it aside is to consecrate and sacrifice wholly the human will and nature.

“The lights were to be trimmed and replenished every morning and evening by the High Priest—Aaron and his sons who succeeded him in office. (Exod. 27:20,21; 30:8) So our High Priest is daily filling us more and more with the mind of Christ, and trimming off the dross of the old nature—the wick through which the holy Spirit operates.” (T115, 116)

There is also a sense in which this beautiful piece of furniture—the Golden Candlestick—represented the truth, i.e. the Word of God.

“Renouncing our justified human wills, and all our human aspirations and hopes, we pass the first vail, or vail of human-mindedness—counting the human will as dead; henceforth consulting not it, but the will of God only. We now find ourselves as ‘new creatures’ in the ‘Holy’—in the first of the ‘Heavenlies’ or Holies (Eph. 2:6—Diaglott), and begin to be enlightened by the ‘Golden Candlestick’ (God’s Word) respecting spiritual things—‘the deep things of God’—and to be refreshed and strengthened daily with the truth, as represented in the ‘shewbread,’ lawful for only the Priests to eat. (Matt. 12:4) And thus enlightened and strengthened, we should daily offer up sacrifices at the ‘Golden Altar,’ acceptable to God through Jesus Christ—a sweet perfume to our Father. (1 Pet. 2:5)” (T22)

“While it was to give light throughout the holy place, the candlestick is mentioned in connection with each article in the room. It was set ‘over against the table’ (Exod. 40:24,25) which would thus be completely illuminated by it. It is also spoken of in connection with the burning of the incense on the golden altar (Exod. 30:7,8); and its lamps were to give light ‘over against the candlestick,’ to illumine it and bring out the beauty of its construction. Thus each article of furniture stood out clearly in the light of the candlestick, and service could be rendered from each in connection with its light.” (Ridout, Lectures on the Tabernacle, p. 321)

“Their aggregation on one stand, and the significant seven by which the number of them is determined, both indicate that they were placed here to assist in the representation of religious thought. Their position with reference to the table suggests the possibility that the light was, in its symbol- ism, the complement of the shewbread.

“With this hint, we ask, What is it of which light is the natural emblem? Sometimes it is used for knowledge, and especially for the knowledge of God and his relations to man. Knowledge is light and to impart knowledge is to enlighten. The figure is capable, however, of expressing something broader and deeper than intellectual appreciation of truth. In fact, the import of light in the Scriptures usually extends beyond the spheres of the intellect into that of the conscience, covering the domain of duty as well as of verity. The children of light are those who obey, as well as perceive, the reality of the invisible and the eternal. Hence, those who are the light of the world not only impart knowledge to the ignorant, but reproof to the erring. The text, ‘Ye were sometimes darkness, but now are ye light and have no fellowship with the unfruitful works of darkness,’ (Eph. 5:8,11) implies that a holy life reproves sin as light shames into indecency those who in darkness would do abominable deeds. The admonition, ‘Do all things without murmurings and disputings, that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life’ (Phil. 2:14-16) involves both obedience to the word of life in those who hold it forth, and a diffusive influence in such obedience.” (Atwater, The Sacred Tabernacle of the Hebrews, p. 301)

The immediately preceding excerpt has not a wholly proper application to the candlestick which stood in the Tabernacle of the Congregation, and which enlightened the priests who alone were permitted to enter there. Nevertheless, the suggestion that the children of God—the saints—are themselves represented in the Golden Candlestick is very good and quite different from the thought suggested by most commentators who see Christ, and Christ alone therein portrayed. The suggestion as it stands, involving the Church as light-bearers, and therefore reprovers of sin, etc., in the world, well applies to the candlesticks of Rev. 1:12—a candlestick (or rather candlesticks) wherein the true saints, so well as the church nominal are represented. (See R3569:3.)

“ ‘And he made the lampstand of pure gold; of beaten work made he the lampstand. His shaft, his branch, his bowls, his knops and flowers, were made of the same.’ (Exod. 37:17) We feel almost discouraged sometimes at the rough handling we seem to receive—the knocks and the blows. We for- get the branches must be like the shaft—all beaten work. No machine-made lords of the flock, no church ornaments cast wholesale in a mold, about this lampstand; as is the shaft so are the branches—all of beaten work.” (R243:5*)

“The candlestick was not only made of gold, but was beaten of one piece (cf. Exod. 25:36). The candlestick had to be brought into shape by the process of beating, not by pouring the molten metal into a mold. There was no alternative. It was to be ‘one beaten work of pure gold.’ Our Lord was beaten (cf. Isa. 53:4,5) and assuredly ‘the servant is not greater than his Lord.’

“Human nature rebels against suffering, hardship, and the beating process. . . The candlestick had to be beaten, beaten until formed into a beautiful and serviceable piece of furniture to give light in the holy place (the Holy). We often hear Christians pray, ‘That I may know him and the power of his resurrection,’ but they seemingly neglect to pray the rest of Paul’s prayer, ‘That I may know him and the fellowship of his suffering.’ When the flesh is called on to suffer, the inevitable question is ‘Why?’

“ ‘Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye shall be glad also with exceeding joy.’ (1 Pet. 4:12,13) Rejoice then, for the candlestick is being made and His glory shall ultimately be revealed. ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ (1 Pet. 4:14) Our only excuse for existence is that we might be to the praise of His glory. So when called on to suffer and endure the beating process, let us be jubilant and say with Peter, ‘Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.’ (1 Pet. 1:3-7)

“No warrant gives Christians authority to say, ‘Why?’ to God’s beating process in their lives. The suffering of the Christian is no mystery, for we have the plain Word of God which says, ‘For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us’ (Rom. 8:18) … So beloved, count it not strange concerning the fiery trial. God’s beating process is at work in your life. The candlestick can be made no other way.

“If no beating process is going on in our lives, we might well question the love of God, for we are reminded, ‘For whom the Lord loveth he chasteneth… now no chastening for the present seemeth joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.’ (Heb. 12:6,11) When you become concerned over the beating process in your life (and that is not an anxious concern to ask ‘Why?’), inevitably you will say, ‘Lord, what dost thou want to teach me?’ The believer-priest who has come into right relationship with his Lord, sin having been put away at the brazen altar and at the laver, never asks ‘Why?’ but ‘What?’ In implicit confidence he says, ‘Lord, I take my stand of Rom. 8:28 and accept this that has come into my life as from thee and for thy glory and my best. But what art thou trying to teach me in this experience?’ Whether we are laid aside by sickness, whether we lose our home, or whether that dear one who has meant so much in our lives is taken—what- ever the experience is, we can say in implicit confidence, ‘I thank thee, Lord. I take this from thy hand, teach me thy lesson.’

“God has purposed in Christ that his ‘masterpiece’ should be beautiful. ‘The king’s daughter is all glorious within: her clothing is of wrought gold.’ (Psa. 45:13).” (Street, The Believer—Priest in the Tabernacle Furniture, p. 69-75)

“The wick no longer reaches the oil. There is still some oil in the wick, but there is no fresh inflow. It may be the wick is not at once conscious of it; others may notice it first … Soon a disagreeable odor will draw people’s attention to the wick. It always shows that there is something wrong when people talk about the wick. They never do when the lamp burns brightly. We are ambassadors for Christ. May Christ be glorified, not the ambassador. May we be effaced in our message. Does the wick no longer reach the oil? Is there a lack of inflow? … The trouble with us preachers is that we read the Bible for others instead of for ourselves. Your Bible-reading will only be blessed when through the Word you are reading, the Holy Spirit can speak personally to you. He will give you what you need for the day. The wick must touch the oil.” (Dolman, Simple Talks on the Tabernacle, p. 177, 178)

“The oil represents the holy Spirit, which burning in the true believers, causes the illumination of the sanctified in Christ Jesus.” (R1491:1)

The lamps of the “Candlestick” being oil lamps, required daily attention, for which the High Priest was duly charged (Exod. 27:20,21; Lev. 24:3,4) and for which he was supplied with tongs and snuff-dishes.

“ ‘The seven lamps’ were there, no doubt; but priestly energy and diligence were needed in order to keep them trimmed and lighted. The priest would continually need ‘the tongs and snuff-dishes’ for the purpose of removing aught that would not be a fit vehicle for the ‘pure beaten oil.’ Those tongs and snuff-dishes were of ‘beaten gold’ likewise, for the whole matter was the direct result of divine operation.” (C.H.M., Notes on the Book of Exodus)

“The very snuffers, all of gold, used wisely by the high priest to trim the flames, are significant of those processes by which our dear Lord is often obliged to cut away the unevenness of the wick, and to cause us a momen- tary dimming of light that we may afterwards burn more clearly and steadily.” (Meyer, The Way into the Holiest, p. 107)

“And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had shewed Moses, so he made the candlestick.” (Num. 8:4)

“How little Satan and those malicious Jewish priests and Pharisees and those heartless Roman soldiers knew that they were assisting in the working out of the divine plan when insulting, mocking and crucifying the Lamb of God. And so it is with the many afflictions of God’s people—especially those of the little flock, the Bride of Christ. Trials are designed to fit and polish them for the greater usefulness and honor in the future development of God’s great plan. Thus, regardless of the willfulness or the ignorance of the persecutors, these trials of faith and patience are working out for such a ‘far more exceeding and eternal weight of glory.’ ” (R5402:2)

“The Lord’s followers in the present time are called upon to suffer persecution for righteousness’ sake, not because it is either reasonable or proper, but because the Lord, wishing to test, prove, and polish his people is willing to permit the evil, opposing influences to prosper and to persecute and oppose his ‘members,’ and thus to serve his cause in the preparation of his elect for a future work of service. Thus the persecutors of the body, as did the persecutors of the Head, are cooperating to fulfill the divine plan in a manner they little suspect.” (R4813:6)

“ ‘And he that burneth them [the bullock and the goat of sin-offering] shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.’ (Lev. 16:28) This seems to teach that those principally instrumental in reproaching, reviling and destroying the humanity of Jesus (the bullock) and the humanity of his ‘little flock’ (the goat) will have no special punishment for it, because they do it ignorantly—at the same time accomplishing God’s plan.” (T75)

Olive Oil

“Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.” (Zech. 4:11-14)

“In one of the visions of Zechariah he saw a golden lampstand between two olive trees from which through golden pipes flowed the needed oil. The Angel explained that these lamps did not burn by human wisdom or knowledge, ‘not by might, nor by power, but by My Spirit; saith the Lord of hosts.’ The prophet was further told that ‘these are the two anointed ones (Hebrew: sons of oil) that stand by the Lord of the whole earth.’ This helps us to understand the symbol of the two witnesses in Revelation 11, for it is written ‘these are the two olive trees, and the two lampstands standing before the God of the earth.’ Thus we perceive they are the Old and New Testaments; the source of light from which the church (the spiritual channel) may draw her supply of oil. These witnesses were to be clothed in sackcloth (symbolic of mourning and probably of the clothing in a dead language, Latin) during 1260 years, while they testified for God. They were killed in the Babylonian city—Rome—and exposed in one of her ten streets—France—during the three and one half years (1793 and onward). Since then, they have been caught up to heavenly places, in symbolic language—a position of honor and power, and translated into nearly every tongue, (and) have witnessed to all nations as Jesus foretold.” (R244:4*)

“Olive Oil, … important product of Palestine, is found in the symbolism of the tabernacle. In domestic life, it answered three different purposes. It was to the Hebrews, as butter is to us, a palatable ingredient or accompaniment of bread; it illuminated their dwellings with its flame; it supplied what an arid climate rendered very desirable, an agreeable and salubrious unguent for the skin.

“In correspondence with these three methods of secular use, the oil of the olive served as a religious symbol, being applied, when mixed with certain spices, as a chrism both to persons and things; furnishing fuel for the lamps of the holy place; and accompanying, or entering as an ingredient into, every offering of bread which was laid on the altar …

“Oil of unction must have derived its significance as a religious symbol from the effect it produced on the body when used in common life. Rendering the skin soft, smooth, and shining, its influence was not merely superficial, but invigorating to the whole system, penetrating to the bones (Psa. 109:18). It diminished the evaporation of the fluids of the body, from which those who dwell in hot and dry countries, and wear but little clothing, are liable to suffer. It rendered the joints more supple, and the muscles more responsive to the vital force, and thus imparted new strength for the duties of life. Such, at least, was and still is the opinion of the Orientals, who are better qualified to judge of the effect of such an application of oil to the skin, in a region where the heat is sometimes intense and protracted, than the inhabitants of more northern regions. This use of oil was, however, by no means confined to the hottest season of the year. Custom rendered it so agreeable, that the Hebrews practised it daily, and omitted it only in times of mourning …

“Anointing oil being, then, a symbol of the Holy Spirit received from God, and penetrating the whole man to refresh and invigorate him for work, the question arises, whether oil as used otherwise than for anointing had, so far as the oil itself is concerned, the same significance, and differed from the oil of unction only as it was differently employed.

“There seems to be no reason for disbelieving that oil for illumination had the same symbolic power as anointing oil. The lamps in the tabernacle when supplied with it gave a permanent and sufficient light, but without such supply could do nothing to dissipate the darkness: so the people of God shine as lights in the world only by reason of the constant influence upon them of his Spirit.” (Atwater, The Sacred Tabernacle of the Hebrews, ppg. 238-241)

“The Lord uses oil in the Scriptures as a symbol of the holy Spirit, the source both of spiritual nourishment and enlightenment to his people.” (R3431)

“From earliest times God has used oil as a type of the holy Spirit.” (R2225:1)

Holy Anointing Oil

“Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy anointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.” (Exod. 30:23-25)

The anointing oil, with which both the high priests and the kings of Israel were anointed, was a very precious ointment consisting of five ingredients: olive oil, myrrh, cinnamon, calamus and cassia (Exod. 30:23-25). It was neither to be made nor used for any purpose other than that specified by Jehovah (Exod. 30:31-33) under penalty of death.

Chief Spices: Represents the composition of the holy Spirit.

Flowing Myrrh: A symbol of wisdom—knowing what to do. There are two kinds of myrrh, one of which is only yielded after the bark is punctured, the other which is yielded freely. It is the latter that was used in the holy anointing oil. The wisdom so typified is not one forced, but which, like the myrrh-stacte, is yielded freely.

Myrrh is a substance quite fragrant to the smell but bitter to the taste. This undoubtedly is to reflect the thought that Bro. Russell suggests in connection with the gifts brought by the Magi to Jesus, viz., submission and a willingness to serve, even to the extent of bitterness and suffering. (R4534:6; R3703:4,5) Surely we are the counterpart of those “wise men from the East,” inasmuch as we, like unto them, bring our gifts in loving adoration of him who was born to be our Savior. Does not the dedication of ourselves imply our sincere willingness to serve him (herein lies the sweetness to the smell) even if this means suffering for righteousness’ sake (herein lies the bitterness)? Certainly, the holy Spirit will bind to us that grace which finds pleasure in the service of God at any cost—the fragrance that arises from the sacrifice as a sweet savour unto the Lord.

Myrrh had many uses: it was an astringent, a stimulant, a medicine, and sometimes even an antiseptic. The holy Spirit has made it incumbent upon us to fulfill similar functions toward all with whom we have to do. Are we not admonished to do good unto all men (Gal. 6:10)? to bind up the broken-hearted … to comfort all that mourn (Isa. 61:1,3)?

“God gives to those whom he has accepted, opportunity to use in his service in the present life talents which he has entrusted to them. They are, as far as they are able, to bind up broken hearts and give ‘the oil of joy for mourning,’ and thus to help to allay the suffering of others, especially of the Lord’s household, though they are to assist any as they have suitable opportunity.” (R5537)

500 Shekels: The amount of myrrh was equal to the amounts of cinnamon and calamus combined, so God in our anointing gives us wisdom equal to our understanding and knowledge combined.

Sweet Cinnamon: A symbol of understanding which we have of all the knowledge we receive from God. The sweet cinnamon is indeed very fragrant, and comes from the bark of an evergreen tree native to Ceylon. It may grow to a height of 30 feet. The tree belongs to the laurel family, the laurel itself being a symbol or mark of distinction. A crown of laurel indicated academic honors, hence: honor, distinction.

We suggest that the constancy of our loyalty unto Jesus and of our friendship toward the brethren is here indicated by cinnamon. Who will deny that the holy Spirit binds this grace unto us?

Sweet Calamus: A symbol of knowledge which we receive from God’s word. The sweet calamus was also very fragrant. It came from a reed plant known as the sweet flag. One peculiarity of the reed plant is that it is easily bruised or broken; but a characteristic of this reed plant is that it will perfume the instrument that bruises or breaks it. What a wonderful picture is this of those whose sense of justice—of right and wrong has been made very keen through the word of truth—and who therefore may be unusually sensitive to unkindnesses resulting from unthoughtfulness on the part of those who should know better; instead of retaliating, or reviling, they shower kindnesses upon the offending—another grace bound to us by the holy Spirit. Do you find kind things to say about those who hurt you? Can you bless those who curse you, or say all manner of evil against you? If so, it is an indication that the anointing which came upon Jesus (who reviled not again—1 Cor. 4:12) had also come upon you.

250 Shekels: The amounts of cinnamon and calamus were equal showing that God by his holy Spirit will give us understanding of whatever knowledge we obtain from his word.

Cassia: A symbol of deputyship, described in other scriptures as workmanship and as counsel and might. God gives knowledge but for one purpose: he establishes our faith by giving the understanding thereof, then gives us wisdom to know what is expected of us, and finally blesses us with the advice and ability (counsel and might) necessary for good workmanship in the accomplishment of his purposes. All that is expected of us is full consecration to the Lord and his service, and all the rest he will supply in knowledge, understanding, wisdom, counsel and might. With more than this he cannot anoint us.

Cassia was frequently used as an unguent; and also by the ancients as a perfume at funerals. Two very beautiful thoughts are suggested here. Surely, we who are partakers of Jesus’ anointing will always be seeking to allay all suffering, and to ease or take away, as far as possible, the sting of every “burn” to which humankind is heir. On the other hand, the perfume used by the ancients at funerals reminds us that in other days dead bodies did send forth or emit foul odors which, of course, were minimized through the use of fragrant spices as perfumes. In this connection, we cannot help but think of this body of corruption which we have bound to us (Rom. 7:24) and the “foul odors” which continually arise from it—in our natural human traits, ways and mannerisms. How comforting it is to know that the anointing which we have received does greatly minimize the evil effects thus produced! The “fragrance” of the new creature’s life should be sweet, that the “old man” and his evil ways will not even be recognized. Seeing how much we need this perfume to cover our own shortcomings, how kindly should we be disposed towards others similarly afflicted. As far as our brethren are concerned, we should no longer know them according to their flesh. (2 Cor. 5:16) Let us, therefore, breathe in the “fragrance” of their lives rather than expose for others to see their little weaknesses and frailties, which sometimes may so annoy us.

Olive Oil: A symbol of light through the holy Spirit. Oil, such as this olive oil, was used for light, for food, for medicine and as a balm. This holy anointing oil was very, very fragrant. One did not have to see the high priest to know that he was present. Nor did anyone need to ask him whether or not he had been anointed with the holy anointing oil. The fragrance of the oil would be appreciated by all within a reasonable distance of the high priest.

So should it be with us who have been anointed of God’s holy Spirit. It ought not be necessary to ask any one of this priestly order whether or not he had received an anointing of the Lord. The fragrance of that anointing ought so to manifest itself in knowledge, in understanding, and the wisdom of God’s Word, and by the workmanship made possible by the counsel and might of Jehovah, that every one who comes in contact with him, or even near him, should be able to recognize his priestly anointing.

The olive oil, in the original formula represented that holy Spirit of God by way of which Jesus and his Church have been anointed as the great antitypical High Priest. The “fragrance” here is those sweet and benign spiritual influences which flow from out of the hearts and lives of such as have been made partakers of his anointing. (2 Cor. 1:21; Psa. 45:7; Heb. 9:1; Psa. 133:1,2) These fragrant “spices” or ingredients of this holy “anointing oil” are:

2 units myrrh: “submission to the will of God” (consecration)
1 unit cinnamon: “constancy—i.e., steadfastness (loyalty)
1 unit calamus: “long-suffering kindness”
2 units cassia: “self-denial”

all suspended in:
1 unit olive oil: “the holy Spirit”

This totals seven units, a symbol of divine perfection (i.e., divinely perfect anointing oil).

The olive oil was the base for this ointment, and held the four principal, but aromatic spices, in suspension. This oil, which in itself had many uses, was obtained by crushing the olive. Though the whole olive might be used for food, it was the crushed olive which yielded the oil that could then be used for light, for food, for medicine, as a balm, and for protection against the burning heat of the sun.

In this connection we cannot help but think of Jesus as the choicest, ripest and richest of olives. He had to be crushed so that from him there might flow out unto us that holy Spirit which so richly blesses us with the light of truth, and food for our hungry souls. This crushing of the “olive” began at Gethsemane—so named because it was the place of an olive-press.

However, the olive oil itself was not the precious ointment—the aromatic spices were important ingredients, too; and the oil was merely the base holding these in suspension. How beautifully this fact reflects the function of the holy Spirit in binding to us those sweet, benign and benevolent elements of character that also graced our Lord.

The proportions of the spices may likewise be significant, but in a qualitative rather than in a quantitative sense. On the surface it might appear that submissiveness (myrrh) and self-denial (cassia) are more important ingredients than are constancy (cinnamon) and long-suffering kindness (calamus) because in the original formula the weight of the myrrh and the cassia was 500 shekels each as compared with that of the cinnamon and the calamus which were but 250 shekels each. Such reasoning, however, is fallacious since it does not take into account the fact that the potency of those ingredients of which a lesser amount is sufficient may exceed that of those for which a greater amount is required. In the ultimate, let it be carefully noted that it is the fragrance of the compound (all of the spices together) and not the preponderance of any one or two ingredients that is sought after.

Let us make no mistake about it: submissiveness to the will of God (myrrh) and self-denial (cassia) are important. In fact, there is just no such thing as an acceptable consecration unto God without them. (Matt. 16:24; Luke 9:23) Yet, who is there among us that is able at all times to be perfectly submissive? Due to the imperfections inherent in the fallen flesh, we cannot do what we would. (Rom. 7:18,19) Because of this, we waver in our submissiveness—sometimes doing quite well and at other times not even nearly so. The element most often lacking—is it not constancy—i.e., steadfastness (cinnamon)?

“If I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing; love suffereth long and is kind.” (1 Cor. 13:3,4)

Essentially, the fragrance of this “holy anointing oil” with which we have been anointed is love—the love of God and of our fellow-man. (Matt. 22:37, 39; Rom. 13:10) The former is manifested in our submission to the will of God, and the latter in an unfeigned love for the brethren, and the desire to do good unto all men as we may have opportunity. (1 Pet. 1:22; Gal. 6:10)

“It is important that we should keep in mind the fact since true love on our part will manifest itself in obedience, then disobedience is an evidence of a loss of love, as viewed from the Lord’s standpoint, a deflection from loyalty, a failure to endure the tests. We must agree that the Lord’s standpoint of judgment is a reasonable one. Should one ask, How would it be if we should disobey through ignorance? The answer is, that the Lord has made provision against our ignorance; first, He has given us the Word of Truth, ‘that the man of God may be perfect [perfectly informed], thoroughly furnished unto all good works’; and second, He has promised to supply such helps to the spirit of holiness and the understanding of his Word, as will enable us to do what is pleasing in his sight.—2 Tim. 3:17; John 16:13,14.

“Love is the crown of all graces, ‘the fulfilling of the law.’ Without a fervent, glowing love, it will be impossible to render obedience or to stand the tests for development and crystallization of character arranged for by divine love. Our Lord tells us that he was beloved of the Father; and the Father himself declared, ‘This is my beloved Son.’ We can readily see why our Lord Jesus was greatly beloved, for he expressed and fully manifested the Father’s love. But it astounds us to know that this same love is exercised by the Father to- ward us! ‘Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!’ ‘The Father himself loveth you’!— 1 John 3:1; John 16:27.” (R5082)

And so, despite the fact that our submissiveness to the will of God (myrrh) wavers, for we lack measurably in constancy (cinnamon), and our self-denial (cassia) does not always savour of all the long-suffering kindness (calamus) it should, because we have a willing heart and mind (2 Cor. 8:12), we have imputed to us whatever we may be lacking in these. The “fragrance” can always be the same, though the measure of it be less. The imputation is, of course, of that which belongs to Jesus. The thought is here similar to that expressed by Bro. Russell in connection with the incense which the High Priest of old offered in connection with his own sacrifice for sin on the Day of Atonement (Lev. 16:11-13):

“The incense which he offered up, in a certain sense and to a certain degree, represented the whole church … Hence, in offering up his own perfections, he was offering up that which would, by imputation, be our perfection, as his members.” (R4922)

Yes, the “fragrance” of our God-given anointing is the result of our respon- siveness to his will; and like faith, we may call it our own, though it is really the gift of God—ours in Christ Jesus. Jesus said, “I am the Vine, ye are the branches … without me, ye can do nothing.” (John 15:1,5)

“And I have filled him [Bezaleel] with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.” (Exod. 31:3)

“And the Spirit of the LORD shall rest upon him [Christ], the spirit of wisdom, and understanding, the spirit of counsel and might, the spirit of knowledge, and the fear of the LORD.” (Isa. 11:2)

The symbolism shown here appeared in a letter which a Bro. M.E. Riemer wrote to Bro. Russell and which was printed in the Watch Tower of November 15th, 1907 without comment. (R4092,4093) A similar suggestion appeared in H.W. Soltau’s The Tabernacle, The Priestly Garments, and The Priesthood (ppg. 151-154) published in London, England, during the 1850s.

C.J. Woodworth borrowed these same symbolisms for his article “An Outline for the Study of the Song of Solomon.” (R4232) However, when writing the “Seventh Volume” he chose rather to ignore them. (See “The Bridal Anthem,” The Finished Mystery, p. 339)

The picture of the anointing of Israel’s ancient High Priest is, of course, a most beautiful one. As a result of the anointing a fragrance attached itself to him and to his garments—a fragrance which manifested itself wheresoever he went.

The will of God is that we be sanctified (1 Thes. 4:3); but isn’t it also true that it is the doing of God’s will that sanctifies us? (Lev. 20:7,8; T41) The life that is lived in obedience—i.e., in submission to the will of God, will breathe out upon others the fragrance that is inherent in that will. Thus does the anointing of the holy Spirit bind to the antitypical High Priest (Jesus the Head, and the Church his Body) the sweetness of the surren- dered life. In self-denial, long-suffering kindness, etc., it blesses, even here and now, all with whom he comes in contact. (Lev. 9:22; T82)

“The elect church is to be a ‘royal priesthood’ (king-priests) under their Lord and Head—‘members of the body of the Anointed [the Christ].’ The Holy Spirit of anointing which came to our Lord Jesus at his baptism at Jordan, and with ‘all power in heaven and in earth,’ when he was raised from the dead by the Holy Spirit or power of the Father (Matt. 28:18; Eph. 1:19,20), he with the Father’s approval ‘shed forth’ or poured out as the antitypical anointing oil upon the representatives of his Church at Pentecost. There (keeping in thought the type) the anointing oil passed from the ‘Head,’ to his ‘body,’ the Church, and thenceforth the faithful, abiding in the body, were recognized in the divine Word as ‘the very elect’ of God, anointed of him (in Christ) to rule and bless the world after being first ‘taught of God’ under the guidance of the anointing Spirit.” (E281)

“The signification of unction (and its Greek original chrisma) is smoothness, oiliness, lubrication. From custom the word carried with it also the thought of fragrance, perfume. How beautifully and forcefully this word represents the effect of God’s influence toward goodness … holiness, gentleness, patience, brotherly kindness—love! What a sweet, pure perfume does this anointing of the Holy Spirit of love bring with it to all who receive it!” (E281)

It should be noted that in the type all of the holy anointing oil was poured on Aaron’s head; and, while it was the very same oil that flowed down over his beard and down over his garments to their hem, and had the very same fragrance, it was of necessity less in quantity than what had been poured upon the head. Just so, we receive of that same anointing of the Spirit as came upon Jesus, our Head, save that he received it without mea- sure (John 3:34), but we only with measure.

“Our Lord Jesus was begotten of the Holy Spirit at his baptism, his consecration; and so likewise the members of his body, his Church, we have seen, are ‘begotten’ at their ‘baptism into his death,’ at the moment of their full consecration: but there is a distinction to be always remembered; viz., that our Lord Jesus, the Head of the Church, received the Holy Spirit without measure, unlimitedly (John 3:34), while his followers receive it by measure, or limitedly—a measure of the Spirit is given to every man (in the Church). (1 Cor. 12:7; Rom. 12:3) The reason for this difference is that our Lord was a perfect man, while we, his followers, although accepted as reckonedly perfect (justified by faith), are actually very imperfect. The perfect man as the very image of God could be in the fullest harmony with God and with his Spirit of holiness, in every and all particulars; but in proportion to the degradation through the fall, our harmony with God and with his Spirit of holiness has been impaired, though it is the duty and privilege of each to thoroughly seek to know and to do the Lord’s will and to have no will in opposition to his; yet no member of the fallen race is capable of receiving the Lord’s Spirit to the full—to be in absolute harmony with God in every particular. And hence, amongst those who believe, and who consecrate themselves, and who receive the Holy Spirit of adoption, we find it possessed in different measures, these measures depending upon the degree of our fall from the divine image, and the degree of grace and faith attained since coming into the body of Christ. And the rapidity with which we may acquire more and more of the Holy Spirit, coming into fuller and fuller knowledge and accord with every feature of the divine plan, is dependent largely upon our realization of our own imperfections, and the degree of our consecration to the Lord—to the study of his will, in his Word, and to the practice of the same in the affairs of life.” (E184)

“The anointing of the high priest in the type represented the divine appointment to office. Aaron was thus anointed of God. The Apostle Paul says that ‘no man taketh this honor unto himself, but he that was called of God, as was Aaron.’ Even Christ took not this honor upon himself. God appointed him, saying ‘Thou art a priest forever, after the order of Melchizedek.’ (Heb. 5:4-6) God’s direct dealings were with the Lord Jesus Christ. He was the one acceptable to the Father. God gave his holy Spirit to our Lord in fullest degree. Jesus himself tells us that God gave not his Spirit by measure unto him, because he was able to receive the holy Spirit in full measure. Those who are counted as his members are not able to receive the holy Spirit in full measure. Those who are counted as his members are not able to receive the spirit in full measure, because of their imperfection. The less fallen man can receive more of the spirit, and the more fallen man can receive less.

“When Christ appeared in the presence of God for us, and applied his merit for those who would offer themselves to become members of his body, to be associated with him in the glorious kingdom work, he received divine approval and sanction, which was manifested by the begetting by the holy Spirit of those who had presented themselves in consecration, the holy Spirit being first given at Pentecost. The Apostle Peter says that God fulfilled his promise to Jesus by granting him the holy Spirit to shed forth upon his disciples. (Acts 2:33) It is of the Father, and by the Son.

“It was not necessary that the heavenly Father should pour out his holy Spirit upon each individual member of the body. We understand that the picture given in the type is quite complete. The holy Spirit being poured out upon the Head of the great High Priest, and flowing down over the skirts of his garments, all his body is thus anointed. We each receive our share of the anointing when we come into the body, and under the robe.” (R5424)

“Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” (Heb. 1:9)

“It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments.” (Psa. 133:2)

“Under the divine arrangement with the nation of Israel their high priests, who represented the entire priesthood, were inducted into the office by an anointing with a peculiar kind of rich perfume called the holy anointing oil. This oil was made according to a special prescription, and the people were not permitted to use it, upon penalty of death. After Israel became a kingdom, the kings were also anointed with this anointing oil.

“These two offices of priest and king were afterwards shown to be typical of a united service which would find its antitype in One who was to be a Priest upon his throne—a royal priest, a priestly king. The Scriptures give us a type of this united office in the person of Melchizedek, of whom it is written that he was King of Salem and priest of the Most High God. (Gen. 14:18-20; Heb. 7:1-17)” (R5549:1)

Candlestick as a Picture of the Church

“The seven candlesticks which thou sawest are the seven churches.” (Rev. 1:20)

“The same seven lamps … are brought to our attention in the Book of Revelation (1:20) and there explained to symbolize the church of Christ during the present time. The seven represents perfection or completeness; hence as a whole the lampstand(s) represents all the true saints or light-bearers in all the various phases of the Nominal Church development. (Rev. 2:1,5)” (R1491:1)

“In the Tabernacle, and subsequently in the Temple of Solomon, the golden candlesticks or lampstands were placed by the Lord’s direction—not seven candlesticks, but one with seven branches, representing the whole church, the complete church during this Gospel age. In Revelation the same candlestick or lampstand is brought to our attention, but the parts are separated—the union, the relationship between them, being supplied by our Redeemer, the antitypical High Priest. The lampstand symbolized the Lord’s nominal people of this Gospel age, including his ‘members.’ It holds forth the light of life, the light that shines in the darkness and which he directed should be so let shine before men that they might see our good works and glorify the Father in heaven. Alas! the Master evidently found but few good works, but little glorifying light shining out from his earthly representatives in many of these epochs. This is represented by his messages, chidings, encouragements, etc., given to each of these epoch churches represented by the different candlesticks or lampstands. It is to be noted that the lampstand represented the nominal church of Christ rather than the true. This is shown by the fact that in the Lord’s addressing each of these lampstands or churches he finds fault with the many and approves the few, especially so in the last, the seventh, the Laodicean church of our day.” (R3569:4)

“The difference between the figures of the star and the candlestick is mani- fest: the star light is the heavenly light, the spiritual enlightenment or instruction; the lamplight is the earthly light, representing good works, obe- dience, etc., of those who nominally constitute the Lord’s church in the world and who are exhorted not to put their light under a bushel, but on a candlestick, and to let their light so shine as to glorify their Father in heaven.” (R3570:4)

“The golden candlestick is a wonderful symbol of the union between Christ and His disciples. Our Lord is the center-shaft. We are His branches. More even than this, our Lord is not only the shaft, but He is the candlestick itself
… As the branches are part of the tree, so are we joined to our Lord. The candlestick had flowers and knops. Our Lord used a similar type: when on His way to Gethsemane, pointing to a vine, He drew their attention to the close union between them. ‘I am the vine, ye are the branches.’ (John 15:5) ‘For as the body is one, and hath many members and all the members of that one body, being many, are one body: so also is Christ.’ (1 Cor. 12:12)

“Branches and candlestick are one. Our Lord does not say: ‘I am the stem of the vine, ye are the branches.’ He says: ‘I am the vine itself.’ Separated from the vine, the branch is valueless … It is no use even as a nail to hang something on it. It is only good for firewood and little good for that. (Ezek. 15:3,4)

“Six branches shall come out of the sides of it. (Exod. 37:21) Is six a perfect number? No, it denotes incompleteness. It is only when the branches are joined to the shaft that we get the perfect number seven. Separated, apart from the shaft, they would not even be able to stand upright, in fact they would have no standing, no right to be in the sanctuary at all.” (Dolman, Simple Talks on the Tabernacle, ppg. 166, 167)

The candlestick is a most apt symbolism for the Church (T115), which later Jesus likened unto the Vine and the Branches: “I am the Vine, ye are the branches.” (John 15:5) In the Candlestick, the centershaft well represented Christ Jesus, himself; and the arms (branches), his “body” members. The centershaft, representing Jesus, had four “knops and flowers”, which we believe, were intended to represent the four cardinal graces or attributes of Jehovah—his Wisdom, Justice, Love and Power, as these were so beautifully reflected in the life and character of Christ Jesus. (Col. 2:9) (T122, 124) The arms (the six branches), representing the “body” members of the Christ, bore 18 “knops and flowers,” corresponding in a way, to the 18 graces of the Spirit of God, referred to in Psalm 119 which are to be reflected in the life and character of his saints:

These 18 Hebrew words have been variously translated in our KJV. Some- times one Hebrew word (e.g., mishpat) has been rendered as both judgments (vvs. 20,30) and ordinances (vs. 91); likewise the Hebrew word chesed has been rendered as both mercies (vs. 41) and kindness (vvs. 88, 149). However, we take the 18 different Hebrew words to correspond roughly to the English translations because 18 is the number required for our interpretation of the symbolism!

If Jesus is represented in the center shaft—the Vine—then, of course, the Church must be represented in the arms, the branches, bearing the light and fruitage, so to speak, of the Spirit. This being the case, is it unreasonable to expect that in some way, the very number of the elect should be set forth? Since the arms (or branches) bore only 18 of the 22 “knops and flowers,” it is suggested that all of the elect were to be showing forth these 18 graces of God by way of their “resurrection-life,” which latter is symbolized by the figure 8! Multiplying 18 by eight, we arrive at 144. Now, the Candlestick was in the Tabernacle, in the “Holy”—the “secret place of the Most High”—Jehovah. Thus belonging to him, we multiply this 144 by Jehovah’s number, 1000, and find it yields just 144,000, the number of those whom he will bless in joint heirship with Jesus, with the divine nature!

“They love the truth and the God who gave it: they treasure it up in their hearts and con it over again and again; and as they look into it, and admire its symmetry and beauty, they strive more and more to conform their own characters to the same lines of beauty and seek to comment it by word and conduct to others, that they also may be blessed by it.” (R1950:2)

This Candlestick’s center-shaft might well represent Christ Jesus himself and, as such, he is the support for the six branches which accordingly represent the Church in her present “unperfect” (Psa. 139:16), i.e., “in part” condition,¹ standing, as it were, perfect and complete, in his righteousness; nevertheless, looking forward to that perfection which shall be hers, when glorified “beyond the Vail” (1 Cor. 13:10) it will be granted her to be “arrayed in fine linen, clean and white”—her own righteousness—“the righteousness of the saints.” (Rev. 19:8)

The relationship of the Church to Christ Jesus throughout all the ages of Eternity will be that of Bride and Bridegroom, numerically symbolized by the number two. Both will be possessors of the resurrection life represented by the number eight. Accordingly we raise the number two to its eighth power. The result is 256. Multiplying that by 55/8, a number repre- senting the cubic measurement of the Ark of the Covenant (T121), gives us 1440. Since the Church is represented by the arms or branches of the Candlestick and which depend upon the Centershaft, Christ Jesus, for support (John 15:5) and whose number is 100, we multiply 1440 by 100 (Jesus’ number) and arrive at 144000, the number of those who will constitute the “very elect”—the Church, the Bride of Christ, the Lamb’s Wife! (Rev. 21:9)

¹ “Their number, six, might indicate that it refers to the Lord’s people in the present time of evil, because the number six is a symbol for imperfection and evil condition, as seven is the symbol for completeness.” (R3164:1)

Candlestick as a Picture of God’s Word

The Golden Candlestick is a symbolism which speaks in two ways—objectively, and numerically. When it speaks objectively, its significance is more or less fixed by the very nature of the object itself; as for example, when we—because of the fact that the Candlestick furnished the light for the priesthood which served in the Tabernacle—declare that it represents God’s Word which enlightens the antitypical priesthood now serving God in the antitypical Holy of the antitypical Tabernacle. That it does represent God’s Word, including both the Old Testament and the New Testament, finds corroboration in the fact that the candlestick had seven branches, the seven here not merely representing the Bible’s divine perfection and inspiration, but also its sevenfold division as follows:

“Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me.” (John 5:39)

“In him dwells all the fulness of the Deity bodily.” (Col. 2:9, Emphatic Diaglott)

“No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God.” (2 Pet. 1:21, Revised Standard Version)

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” (Heb. 1:1-3)

All the divine attributes of Jehovah-God were evidenced in Christ Jesus when he was here and walked among men:

“The Justice, the Wisdom, the Love and Power are God’s own as well as the plan by which all these cooperate in human salvation: but it pleased God that in his well beloved Son, our Lord Jesus, all of his own fullness should dwell, and be represented to mankind.” (T124,125)

At his first advent he had not yet gotten to be the “express image” of Jehovah’s person. This had to await the time of his exaltation:

“However, the Apostle’s reference in the above text was not to his prehuman existence nor to his earthly glory as a perfect man, but to the glory which he attained in his resurrection, as the Apostle declares, saying, ‘Wherefore, God also hath highly exalted him and given him a name that is above every name, that at the name of Jesus every knee should bow, of things on earth and things under the earth.’ (Phil. 2:9,10) This, we believe, was the particular time to which the apostle referred.” (R4667:3)

Yet synecdochically, the Old Testament could represent, or stand for, the whole Bible. The “Scriptures” referred to by Jesus were none other than the books constituting the Old Testament; there was as yet no New Testament.

And it is possible that the three arms which extended on either side of the candlestick’s main or center-shaft, were intended to represent the three major divisions of the Hebrew Bible: the Law, the Prophets, and the Other Writings. (See Luke 24:44)

In the description of the candlestick as given in Exod. 25:31-40 (see also Exod. 37:17-24), there is reference to 22 “knops and flowers.” Now it may be a mere coincidence that there are 22 letters in the Hebrew alphabet:

But surely it is no mere coincidence that there are just 22 books in the Hebrew Bible:

“Josephus says, ‘For we have not myriads of discordant and conflicting books, but 22 only, comprising the record of all time, and justly accredited as Divine.’ … The statement of Josephus as to the 22 books acknowledged by the Jews is confirmed, with some variation of enumeration, by the lists preserved by Eusebius (Historia Ecclesiastica, vi.26) from Melito of Sardis (cir. 172 A.D.) and Origen (186-254 A.D.), and by Jerome (Pref. to O.T., cir. 400 A.D.)—all following Jewish authorities. Jerome knew also of a rabbinical division into 24 books. … This number is obtained by separating Ruth from Judges, and Lamentations from Jeremiah.” (The International Standard Bible Encyclopedia, v. 1, p. 461)

“Besides the division of the Old Testament into 24 books, the number of letters in the Greek alphabet, there is evidence from Josephus (37-103 A.D.), Jerome (340-420), and others, that there was also in use in Alexandria and Palestine another three-fold division of 22 books, the number of letters in the Hebrew alphabet. This was made by considering Ruth as a part of and an appendix to Judges, and Lamentations as part of and an appendix to Jeremiah. There was some slight difference in the order of the books. Jerome states that the number 22 is correct, but adds that some get 24 by placing Ruth and Lamentations in the Hagiographa. Some regard the number 22 as fanciful, of later date, and of little importance, but there are reasons for thinking that it is the older, that in the earlier Hebrew manuscripts Ruth and Lamentations were in the second section, where they would naturally belong, and that after the second century A.D., they were put into the third section for liturgical purposes, that is, for use in public services. Surely Ruth is an appendix to Judges, and is needed there to complete the history and to show the ancestry of the Davidic line of kings. Lamentations was written by Jeremiah, and is a fitting appendix to his prophecy.” (Miller, General Biblical Introduction, p. 93)

“As to the form of the Old Testament, Jerome notices that the number of the books, according to the Jewish division, (five books of the Law, eight of the Prophets, and nine Hagiographa,) answers exactly to the twenty two letters of the Hebrew alphabet; and that as there are five double letters in the Hebrew, so there are five double books, namely, two Samuels, two Kings, two Chronicles, two Ezras, (which we call Ezra and Nehemiah), and two Jeremiahs, (that is, Jeremiah and the Lamentations).” (Jukes, Types of Genesis, footnote, p. viii)

“Melito of Sardis (c. A.D. 170), Origen (c. A.D. 250) and Jerome (c. A.D. 400), following Jewish authorities, confirm Josephus’ 22-book division with some variation of enumeration. Jerome was also acquainted with the rabbinic 24- book division, which was obtained by separating Ruth from Judges and Lamentations from Jeremiah.” (Unger, Bible Handbook, 1966, p. 4)

Undoubtedly the 22 “knops and flowers” represent these 22 books (which correspond to our 39) in their three major divisions in the Hebrew Scriptures: Torah, Nebhiim, and Kethubhim. Their arrangement—six in each “arm”—is merely to show off, as it were, the Bible’s beauty and symmetry. However, it may also be to indicate that the Scriptures (“prophecy”) came not by the will of man, but that holy men of God spake as they were moved by the holy Spirit. (See 2 Pet. 1:21) If this be correct, then we have here God’s own answer to the age-old question concerning the canonicity of the books constituting the so-called Apocrypha!

When this symbolism speaks numerically, the object or objects are always subordinate to the number of times they are used. So, for example, the “knops and flowers” need not necessarily always represent specifically the 22 books of the Old Testament; but the number of times they occur in differing combinations becomes highly significant, inasmuch as other great truths concerning the Bible are thus clearly set forth.

In this connection let it be noted that there are just six “knops and flowers” in each of the three arms of the candlestick. That in this numerical symbolism they do not represent the specific books of the Old Testament becomes evident from the fact that the three arms (representing the three major divisions of the Hebrew Bible) contained only 18 “knops and flowers”—six in each arm. This would mean that each division of the Hebrew Bible contained six books, a total of eighteen in all, which of course, is not so. It appears to us that God chose here rather to show forth the Bible’s beauty and harmony! and for this reason, instead of having five “knops and flowers” in the arm representing the Law, and eight “knops and flowers” in the arm representing the Prophets, and nine “knops and flowers” in the arm representing the Other Writings, with none in the center-shaft at all, he had them arranged symmetrically—six in each arm and four in the center-shaft. Surely, there is no better way in which the beauty and symmetry of the Bible could have been depicted numerically in the golden candlestick.

But six seems to be the number of man (especially in his fallen state and imperfect condition); and so the fact that there were six “knops and flowers” in each of the three arms may have been intended to signify what is obvious enough, viz., that though the Bible is divinely inspired (the candlestick was made of gold and had seven branches), it came by way of, or through man. The Scriptural testimony is that “holy men . . . spake as they were moved by the holy spirit.” (2 Pet. 1:21)

The center-shaft supported the three arms, and in doing so, divided them into six branches, making of itself a seventh. This peculiar combination whereby the six plus the one brings us to the number seven seems to corroborate this testimony concerning the “holy men” and their being moved by the holy spirit of God to bring forth what seven so well stands for— the divinely inspired and perfect work through imperfect men!

This center-shaft bore four “knops and flowers.” If we add the six of any one arm to the four of this center-shaft, we get ten, the number which in Biblical symbolism seems to signify completeness. It is time and time again memorialized in the Tabernacle—its measurements, etc. Thus the major divisions of the Old Testament—the Law, the Prophets, and the Other Writings—as represented in the three arms, each finds its completeness by identification with, and the incorporation of, the testimony represented by the center-shaft. The particular testimony of the Word of God which unifies all Scripture, making all, parts of the one perfect, complete, grand and glorious whole—giving them each and severally support—is that specific and prophetic testimony which centers in Jesus as the Messiah. Jesus himself, in referring to the Old Testament Scriptures said, “Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me.” (John 5:39)

If we add the three “knops and flowers” of any of the six branches to the four of the center-shaft, the total is seven, the number which best symbolizes that which is divinely perfect. Thus the Word of God, including both the Old Testament and the New Testament is not only complete, but also divinely perfect as well. The 22 “cups, knops, flowers” do not here represent the number of individual books in the Old and New Testament combined, though the arrangement—six in each “arm” is still intended to show off the complete Bible’s beauty and symmetry.

Using the Biblical method of counting, there are in the complete Bible just 43 books:

“Knops and Flowers” and Jehovah’s Attributes

Perhaps the four “knops and flowers” of the center-shaft may have been intended to indicate that fourfold revelation which God was making of himself in the prophetic testimony concerning the Messiah. Surely, even though it be but vaguely suggested in the Old Testament, in the light of the New Testament that testimony bespoke God’s justice, wisdom, love and power!

Justice is the foundation of God’s throne (Psa. 97:2, KJV). It is therefore basic and fundamental. How appropriate then, that this characteristic of God should be so clearly set forth in the first (and perhaps chief) division of the Hebrew Bible—the Law! Surely, the measure of Justice is ever and always the Law! In this section of the Bible we note that man in his original creation was righteous and just, for the Law of God was written in his very being. When sin entered, that Law of his being, was violated and death resulted. Yet, even here, in this most remarkable section of God’s Word, there is already the suggestion that Justice, the Justice of God, would one day be satisfied, and this not merely in the death of the sinner, but rather in man’s redemption from the power of the grave. The skins of which God made the coats for Adam and Eve (Gen. 3:21) required the death of an innocent creature—the shedding of whose blood would provide a covering for them—and pointed to Christ who by his own death would provide man’s covering—the ransom.

Wisdom seems particularly reflected in the second division of the Hebrew Bible—the Prophets. The wisdom of God surely is manifested in that foreknowledge by which His prophets were enabled to foretell the place of Messiah’s birth (Micah 5:2); the manner of his birth (Isa. 7:14; 9:6); his rejection by his own people (Isa. 53:2,3); his betrayal for thirty pieces of silver (Zech. 11:12); that he would be smitten and spat upon (Isa. 50:6; 53:4); that he would be dumb before his accusers (Isa. 53:7); that he was to be wounded and bruised (Isa. 53:5); that he would be pierced (Zech. 12:10); that he would be buried in a rich man’s tomb (Isa. 53:9); etc. Concerning this Messiah the testimony set forth in the Prophets is that “by his knowledge [wisdom] shall my righteous servant justify many.” (Isa. 53:11)

The Love of God finds a very large place in the third division of the Hebrew Bible—the Other Writings. The Psalms are rich in the expressions which show forth the Love of God as this was to be made manifest in his “righteous servant,” who in his own person was to suffer ignominy and shame in order to reveal it. The New Testament tells us that “God so loved the world that he gave his only begotten Son.” (John 3:16) And what finite mind can know what a cost this was to the Father? To redeem the race of mankind, the blessed One had to die a most shameful death on the cross, from whence the cry of his heart was set forth in Psa. 22:1,6-8:

“My God, my God, why hast thou forsaken me? … I am a worm, and no man; a reproach of men, and despised of the people, all they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusteth on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.” (See Matt. 27:46, also Matt. 27:39,41-43)

But the love of God triumphed, and the grave could not hold its prey, he was raised up out of it, leading captivity captive. (Eph. 4:8) This resurrection too, was foretold by David in Psa. 16:9-11, and to which the Apostle Peter referred in these words:

“Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne: he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.” (Acts 2:30,31)

Still more of the love of God as it was revealed in Christ Jesus is found in another section of this division of the Hebrew Bible, viz., in the Song of Songs (Cant. 6:3), where we read: “I am my beloved’s and my beloved is mine.” Commenting on this text, Bro. Russell wrote:

“Our text deals especially with another part of this great love story of the Scriptures. Our loving Father, having provided a redemption for all our race through Christ Jesus, did more: he highly honored and glorified our dear Redeemer as a reward for those things he endured faithfully through obedience to the Father (Phil. 2:8-11), and in addition to this arranged to select a bride and joint-heir in glory for his Son, our Lord Jesus. It was not an individual that was chosen to be the bride, but many individuals, and yet in all, compared with the world, a ‘little flock,’ called and in the process of selection and perfection, to be ‘the bride, the Lamb’s wife.’ ” (R4783:4)

O what wondrous love the Father hath bestowed upon us!
The Power of God, while not particularly the subject matter of any one division of the Hebrew Bible, nevertheless permeates them all. Yet, in a sense, it also transcends them: for though holy men spake as they were moved by it, and some under its influence wrought great signs and wonders, these all were but dim and inadequate foreshadowings of that divine power which was in due time to be manifested in the Christ of the New Testament dispensation. Thus does the Old Testament pay complement to the New (Testament).

When the man Christ Jesus “died” at Jordan at the time of his consecration, John took the “dead man” Christ Jesus and buried him under its water. The Jesus who emerged from those waters was no longer the mere man, but the new creature Christ Jesus. Symbolically, he had been put to death in the flesh, but was made alive a quickening spirit. (1 Pet. 3:18) Unlike the prophets of old, who were moved mechanically by the power of God, he now possessed it as an indwelling spirit, and lived thereby a “resurrection life.” It should be noted that from this time on, the power of God manifested itself solely in connection with this resurrection; in fact, the Apostle Paul in later days referred to it as “the power of his resurrection.” (Phil. 3:10) This power of God came upon the Church at Pentecost; for the church there became identified with Jesus in his baptism, and thus, being buried with him, she was also raised up by the power of his resurrection to walk in a newness of life. (Rom. 6:4-6) To these, the Apostle addresses his words when he says, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on the things on earth, for ye are dead, and your life is hid with Christ, in God.” (Col. 3:1-3)

This is the burden of the Scriptures, the WORD of GOD, to reveal the Justice, Wisdom, Love and Power of God in Christ Jesus, and to this end we find:

The New Testament in the Old [Testament] concealed; The Old Testament in the New [Testament] revealed!

“Thus the permission of evil resulted in the manifestation of God’s Love in a manner that otherwise would hardly have been revealed. The infliction of the death sentence for so long has, likewise, demonstrated the persistence of Divine Justice and its penalty. The recovery of the dead by a resurrection will demonstrate, as nothing else could, the Power of God. And when the entire Plan of God shall have been outworked, and shall have been made known to angels and men as a whole, it will demonstrate the Wisdom of God, as it never could have been known, had He not adopted the plan He did of temporarily permitting a reign of Sin and Death.” (SM66)

Almond-blossom Design

From the instruction given with regard to this Candlestick, we gather that it was made of pure gold (Exod. 25:31; 37:17); having in each of its six branches, and in its center or main shaft, a beaten-work design of an almond-blossom, whose are specifically mentioned.

knops and flowers KJV; Jewish Publication Society; Standard
knobs and flowers Leeser
knobs and petals New Catholic—Confraternity edition
apples and blossoms Rotherham
capitals and flowers RSV
calyx and petals An American Translation (Meek)
calyx and flower Moffatt

The expression “bowls” (KJV and Leeser) or “cups” (Standard; RSV; Jewish Publication Society; An American Translation; Moffatt; Rotherham; New Catholic) has reference to the flower as a whole, of which the calyx and the petals are but a part. (See Exod. 25:34; 37:20)

The Candlestick represents first of all, the Word of God (T22) and secondly, the Church (T116) in her present spirit-begotten state, serving as a light-bearer unto the priesthood in the “holy” of the antitypical Tabernacle. (T115, 116)

Why was a flower chosen for the design to be borne 22 times in this Candlestick? Perhaps because a flower is a living thing, which most beautifully depicts this Word of God as a living thing; and also that the true Church is a truly living entity! A flower is a living thing which unlike man or beast, received its life by way of its utter reliance and dependence upon the providences of God!

The two parts of the flower specifically mentioned, are what in Botany are called the calyx and the corolla, respectively. The former is made up of green sepals and serves to protect the essential organs of the flower “from cold, rain or biting insects” (Peabody and Hunt, Elementary Biology, p. 88); the latter is made up of the petals, which while they are intended to at- tract insects for the purpose of cross-pollination, are also beautiful and fra- grant for the delight of man!

Translating these facts into the pictures of the candlestick as representing the Word of God, the calyx might represent the sacredness with which Israel was instructed to regard the Word of God, so that its promises, etc.
—having to do with the blessing of life for all the world of mankind— might be kept inviolate throughout the ages which preceded the coming of Christ and his church. The petals might thus represent the unfolding of that WORD in a “beauty” and “fragrance” that have attracted us to it!

This flower, the symbol of a living thing—unlike man or beast—is also thus, the symbol of the Church in her present spirit-begotten state. Man is a restless creature, seemingly never satisfied—always complaining against the providences of God: if it isn’t too cold, it’s too hot; if it isn’t too wet, it’s too dry, etc. As for the beast, generally speaking, it is carnivorous (flesh-eating), therefore unclean. So, neither man as he is at present, nor the beast, could be a suitable symbol of the church. However, a flower, most admirably reflects what a new creature in Christ Jesus should be, since the holy Spirit or power of God sustains him. Did you ever hear a flower complain about the providences of God? What if there is a drought! It humbly bows its little head, as if in fullest submission to the will of God. It doesn’t toil for its food; it doesn’t spin its raiment, yet, Solomon, in all his glory, was not arrayed like one of these! (Luke 12:27) Both the life and beauty of the flower come from God; and its fragrance is the result of its full compliance unto the will of God. How beautiful, then, does the flower depict the Church of God in an utter resignation to the divine will, being fed and clothed by him. Only such as these are worthy to be identified with the “Golden Candlestick” as true light-bearers in the “holy” of his tabernacle! The calyx might here represent God’s protecting and overruling providences; while the petals might represent those holy and benign and benevolent influences which emanate from the Church to the blessing of all who come into their presence!

The almond-blossom, generally speaking, is white; but there is a very delicate tinge of pink (a shade of red) in the petals near to where they seem to connect with the essential organs of the flower. This we think, bespeaks the righteousness of the saints, made possible through the imputed merit of Jesus’ sacrifice.

“The almond tree was another and much more attractive feature of the Palestinian scene, getting its name from the fact that it was the first of all trees to wake up in the spring after its winter sleep.” (Heaton, Everyday Life in Old Testament Times)

“Almond, the name of various shrubs and trees of the large genus PRUNUS, of the rose family. The species of P. Amygdalus, sometimes classified as a separate genus Amygdalus, has botanical varieties which are sweet or bitter, hard or thin shelled.” (Collier’s Encyclopedia)

“Almond … so called from its early blossoming, as if watching for the spring; cf. the play on the name in Jer. 1:11. The almond of W. Asia, was well- known in Palestine and was a delicacy much esteemed in other countries, such as Egypt, to which it was exported from S. Palestine. (Gen. 43:11) The almond blossom was imitated in the making of the golden candlestick (Exod. 25:33; 37:19), each of the bowls being shaped like its calyx (so Dillman).” (Jacobus, Nourse, and Zenos, A New Standard Bible Dictionary)

“The almond, Amygdalus communis, L., belongs to the order Rosaceae, tribe Amygdaleae, and is a tree with an oblong or spherical comus, from fifteen to thirty feet high. The branches are somewhat straggling, especially in the wild state. The leaves are lanceolate, serrate, acute, three to four inches long, and most of them fall during the winter. About mid-winter the bare tree is suddenly covered with blossoms, an inch to an inch and a half broad. Although the petals are pale pink toward their base, they are usually whitish toward their tips, and the general effect of an almond tree in blossom is white. As there are no leaves when the blossoms come out, the whole tree appears a mass of white, and the effect of a large number of them, interspersed among the dark-green foliage and golden fruit of the lemon and orange, and the feathery tops of the palms, is to give an indescribable charm to the January and February landscape in the orchards of the large cities of Palestine and Syria. Soon after the blossoming, the delicate petals begin to fall in soft snowy showers on the ground under and around the trees, and their place is taken by the young fruit; and, at the same time, the young leaves begin to open, and the tree is covered with foliage in March.” (Hastings, Dictionary of the Bible)

Most translators seem to agree that the candlestick’s flowers were shaped like the almond blossom, having a “bowl” or “cup” with calyx (of sepals) and corolla (with petals). The term “almond” therefore here means the blossom (or flower) rather than the fruit (or nut)!

“Knop is an archaic word for the bud of a flower or for an ornamental knob or boss. It is used in Exod. 25:31-36 and 37:17-22 as part of the description of the ‘candlestick’ or lampstand of pure gold which Bezaleel made, under Moses’ direction, for the tabernacle. It there represents the Hebrew word kaphtor, which occurs also in Amos 9:1 and Zeph. 2:14, where it is translated ‘lintel’ with a marginal note ‘or knops or chapiters.’ The RSV uses ‘capital’ in all these cases.” (Bridges & Weigle, The Bible Word Book, p. 196)

Both the copper Laver and the golden Candlestick are symbolisms of The Truth: the Laver because of the water it contained for washing representing more particularly its cleansing aspects, the Candlestick because of the oil it contained in the lamp-reservoirs representing its deeper, spiritual, enlightening aspects unto that “priesthood” which serves within the Holy.

These things cannot be appreciated by the world of mankind, who “see” this candlestick only as it is covered by the “seals’ skins covering.” (Num. 4:9,10)