“[The Camp, Court, and Tabernacle] distinctly separated and differentiated into three general divisions, represent three distinct classes blessed by the atonement; and the two parts of the Tabernacle represent two conditions of one of these classes.

“The Camp represented the condition of the world of mankind in sin, needing atonement and desiring it and its blessings; however indistinctly it analyzes its cravings and its groanings. These were typified by the ‘Camp,’ the nation of Israel, and were separated from all holy things by the curtain of white linen, which represents to those within a wall of faith, but to those without a wall of unbelief which hindered their view of and access to the holy things within. There was only one gateway to enter the ‘Holy Place’ or ‘Court’; the type thus testifying that there is but one way of access to God— one ‘gate’—Jesus. ‘I am the way . . . No man cometh unto the Father but by me.’ (John 14:6) ‘I am the door.’ (John 10:9)

“The Court, represented the condition of Justification, entered through faith in Christ, the ‘gate.’ Into this ‘Court’ only Levites (typical of justified believers) were allowed to come. … These had access to the ‘Brazen Altar’ and to the ‘Laver,’ and did service in the ‘Court,’ but had no right as merely Levites (believers) to go into the Tabernacle; no, nor even to look into it. (Num. 4:19,20) In the ‘Court’ all things were of copper, to indicate that the class admitted there were justified men. The Court did not represent the condition of the spiritual class during the Gospel age, though the priests in sacrificing and washing, used it also.” (T18,19)

“Which takes place first: justification or consecration, and why? The answer depends upon the meaning attached to the word consecration. The Bible recognizes consecration from two different viewpoints: first, the consecration of the individual; and second, the making of this consecration valid by the Lord Jesus Christ and its acceptance by the Father. The consecration of the individual to do the Lord’s will, as typified by the tying of the goat to the door of the Tabernacle, precedes justification. But the second step is this: namely, that it is necessary for our Lord Jesus Christ to become the ADVOCATE for those who desire to become members of the royal priesthood, before they can be acceptable to the Father. Hence their justification by the Lord Jesus Christ, who imputes of his merit to them, follows their consecration of themselves and is immediately followed by the heavenly Father’s act of consecrating these, in the sense of accepting them as consecrated persons and giving them all the rights and privileges included in this covenant arrangement.” (R5881:1)

“In the Court is shown what we term a tentative justification—it is tentative justification from the time the individual begins to take the first step.” (Q412, 414)

In the final analysis, the Court of the ancient Tabernacle represented all the justified, spirit-begotten ones who attain life on the spirit plane, as being separated from the Camp—the yet unjustified of mankind. The “great company” is represented as occupying the Court itself. These are thus partakers of the spirit nature, here represented by the silver hooks (Exod. 27:17; 38:17,19) from which the Court curtains were suspended. Let it be noted, however, that the pillars (posts) supporting these curtains were only five cubits high and were made of wood.

Figure 2: The Camp, Court, Holy, and Most Holy

The “little flock” is represented as occupying the Sanctuary, by a further separation, i.e., by way of the curtains of the Sanctuary (the “door” and the “vail”). The fact that the pillars (posts) of the Court were only five cubits high, whereas those of the Sanctuary were ten cubits high, we believe is intended to show (figuratively speaking) that the nature of the “little flock” (the divine nature) is “higher” than that of the “great company” (a lower spirit nature).

The fact that the pillars (posts) of the Court were apparently of wood, i.e., unplated, compared to the Sanctuary’s being gold-plated, seems intended to emphasize the fact of the “great company’s” spirit nature being mortal (corruptible) compared to the “little flock’s” being immortal (incorruptible).

“During this Gospel age the camp does not consist of the Jewish people because matters have changed. The camp today represents Christendom. For our Lord in his day to have gone outside the camp would have been to go outside the nominal church system of his time and to do the will of the Father irrespective of their support; and for us now to follow him thus outside the camp would be to go outside of the present environments, viz., out- side of Christendom, in the sense of ignoring the views and teachings, the approval, the snares, of Christendom. It would mean to go outside of their influence and social position. The camp condition here does not represent people who are aliens in the sense of being evil-intentioned or of willfully rejecting God, but those who make some outward show and claim of being God’s people.” (R4607:3)

Partial (Tentative) Justification

“The Court condition and the Tabernacle condition on the Day of Atonement represented the condition of things in God’s plan at the present time, during this Gospel age. During this time all those who leave the Camp and desire to draw near to God approach the Court, which represents the justified condition of harmony with God. Only those inside the court can see the matters pertaining to the sacrificing and the entering into the Holy. In proportion as these take the necessary steps toward the Holy, in that proportion they draw nigh to God and experience a measure of justification, a measure of harmony, and become more prepared for complete justification and harmony with him.

“Washing at the laver is an important step, and as they go on to the door of the Holy and present themselves, it implies full consecration. Then they pass beyond the vail.

“Very few make such a consecration. Many prefer to stand around outside the door. And when the ‘harvest’ time shall come (it being here now), all such shall be thrust out … These, on account of their lack of obedience to the Lord, have rejected him and thus lose their partial justification—it never becomes vitalized. Similarly, those who have made a full consecration are subjected to severe tests and, if they prove unfaithful, they will not remain members of the royal priesthood. But this does not prove that these will be unworthy of some opportunity for serving the Lord. These will be represented in the Levite class. All the Levites consecrated to God. But the ‘more than conquerors,’ are the selected ones, the ones who stand the tests and prove faithful. Such as fail to stand these tests, then, will be rejected from the condition represented in the Holy, which is the ‘gold’ condition and represents the divine nature.

“Being denied the liberty accorded to the priests, these will go out from this condition and will have merely the standing of justification, which, if they maintain will constitute them worthy of eternal life. But that life will not be human life, because they gave that up in order to become priests. Their failure puts them out of the Holy condition back into the Court condition. Only the priests will be in the Holy. Only the Levites will be in the Court. But even the chosen ones, while separated in their minds, will be coming with the others so far as their persons are concerned. The Court, therefore, in its last analysis, represents the spirit-begotten ones as separated from the world. Their vitalized justification is represented by the white raiment and the white curtains which separated them from the Camp. The Great Company class are, therefore, not represented in the Camp, but are attached to the priests. The white linen curtain of the Court was suspended by silver hooks. Thus this class was represented by the ‘silver’ as in contradistinction to those who were represented in the ‘gold’ of the Holy and the Most Holy.” (R4745:3,6)

“We have observed that tentative justification is not merely a mental assent to the fact that Christ died as man’s Redeemer and that certain blessings of reconciliation to God were thus secured for the race, but that, additionally, in order to become a justified believer a certain amount of consecration is implied.” (F151)

“While the Court condition seems to represent at the present time all those who are approaching God and loving righteousness and desiring harmony with Him, it appears as though, with the closing of this age, there will be an adjustment of matters by which all those who have not come to the point of full consecration and to the point of Spirit begetting, who would not belong to the household of faith and to the ‘church of the firstborn,’ in the absolute sense, will go out and cease to be recognized in the Court. Meantime, the class who have already made a consecration, ‘presented their bodies living sacrifices,’ and received the begetting of the Spirit and enjoyed for a time the privileges of being members of the body of Christ—these, failing to maintain their standing, are represented as separate from the ‘little flock’ class, at the end of this age. Their condition apparently is represented by the Court condition thereafter.” (R4876:4)

“The Tabernacle ‘building,’ with its two parts, represented the two conditions of all who undergo a change of nature from human to spiritual. The first apartment, the ‘Holy,’ represented the condition of all those who (as Levites —justified believers) have consecrated their human nature to death, that they might become partakers of the divine nature (2 Pet. 1:4), having been begotten of the Spirit. Its second apartment, the ‘Holy of Holies,’ beyond the ‘Vail’—death—represented the condition of the faithful overcomers, who will attain to the divine nature. These, after having completed their consecration in death, will be fully changed, born from the dead by the First Resurrection, to the divine nature and organism. No human being, be he ever so full of faith, be he washed from every sin, and in God’s sight justified freely from all things and reckoned perfect, can have any place or privilege in the spiritual things represented in the interiors of the Tabernacle and Temple. He cannot even look into spiritual things, in the sense of appreciating them. But during the Gospel age, such are ‘called’ to consecrate and sacrifice their human nature in God’s service, and to inherit instead the spiritual nature—as members of the Body of Christ. ‘The natural man receiveth not the things of the Spirit … neither can he know them, because they are spiritually discerned.’ (1 Cor. 2:12-14)

“The fact that all things in the Tabernacle were made of gold, representative of the divine nature, implies that it represented the condition of such only as are called to the divine nature. Only those of the Levites who were consecrated to the work of Sacrificing (the Priests) had access to the Tabernacle; so only those of the household of faith who are consecrated to sacrifice, even unto death, enter the divine conditions represented in the Tabernacle.” (T19, 20)

“The Court and the Tabernacle may properly be viewed from two different standpoints, the one representing the final accomplishment of those things typified and the other representing tentative accomplishment of those things and the progress toward their full attainment. For instance, not everyone who makes the consecration to death and passes beyond the first vail of consecration, into the holy or spirit-begotten condition will be a priest, and yet only the priests were allowed in the Tabernacle. Those who come into this Tabernacle now by consecration and fail to become priests will fail to keep their standing in this place. They purpose to live up to their consecration, but come short: hence they fail to maintain their standing as priests, but fall back and become Levites.

“Likewise some come into the Court and assay to be antitypical Levites who do not attain to all the privileges of Levites because they do not conform their lives fully to do all that is required of Levites. Such are reckoned as coming into the Court condition for a time, but failing to go on and make a consecration, lose their standing, the prospective standing of Levites. As it is only a tentative standing, originally, they must come up to certain requirements to make it sure, to make their selection as Levites firm, positive, lasting.” (R4656:2)

“The ‘Court,’ the justified human condition, is entered by faith only; but while we must retain the faith that justifies, we must do more, if we would experience a change of nature and become ‘new creatures,’ ‘partakers of the heavenly calling,’ to be ‘partakers of the divine nature.’ Entering the ‘Holy,’ therefore implies our full consecration to the Lord’s service, our begetting of the spirit and our start in the race for the prize of the divine nature—the terms of which are faithfulness to our vow, crucifying the justified flesh, presenting our human wills and bodies living sacrifices to God; no longer to seek human pleasure, honor, praise, etc., but to be dead to these and alive to the heavenly impulses. Yet, into this condition also, we still come through Christ Jesus our Lord, who not only opened for us the ‘Gate’ of justification through faith in his blood, but who also opened the ‘Door’ (the first vail) into the Tabernacle, ‘a new way of life,’ as spirit beings, through and beyond the second vail, by the sacrifice of our justified flesh. “Hence the two apartments of the Tabernacle, the ‘Holy’ and the ‘Most Holy,’ represented two phases or stages of the new life to which we are begotten by the holy spirit.

“The ‘Holy’, represented the present condition of those begotten of God through the word of truth. (Jas. 1:18) These as heavenly minded ‘new creatures,’ though still ‘in the flesh,’ have their real (inner) life and walk with God within the first vail of consecration, and beyond the intellectual sight of the world and the unconsecrated believers. These enjoy the inner light of the ‘golden candlestick,’ while others are in ‘outer darkness’; these eat of the special spiritual food, represented in the unleavened ‘bread of presence,’ and offer incense at the golden altar, acceptable through Christ Jesus.

“The ‘Most Holy’ represented the perfected condition of those new creatures who, faithful unto death, gain the great prize of our high calling through a share in the first resurrection. (Rev. 20:6) Then, beyond both vails—the fleshly mind and the fleshly body—they will possess glorious spiritual bodies as well as spiritual minds. They will be like their Leader and Forerunner beyond the vail, who, having entered as our Redeemer, hath consecrated for us this new and living way, or new way of life. (Heb. 10:20; 1 John 3:2)

“The spiritual-minded creature in the ‘Holy’ by faith looks forward through the rent ‘Vail’ into the ‘Most Holy,’ catching glimpses of the glory, honor and immortality beyond the flesh; which hope is an anchor to the soul, sure and steadfast, entering into that which is beyond the vail. (Heb. 6:19; 10:20) “We see, then, that justification by faith, our first step toward holiness, brings us into a condition of ‘peace with God through our Lord Jesus Christ.’ (Rom. 5:1) When our sins are forgiven, or reckonedly covered with Christ’s righteousness, we are a step nearer to God, but still human—in the ‘Court.’ If we would attain the prize of the high calling which is OF GOD in Christ Jesus, and enter through the ‘Holy’ into the ‘Most Holy,’ we must follow

IN THE FOOTSTEPS OF JESUS

our leader and Head—‘the High Priest of our profession’—i.e., the High Priest of our order of priesthood—the ‘royal priesthood.’ (Heb. 3:1; 1 Pet. 2:9)

“1. By faith in Christ’s ransom-sacrifice, represented in the Brazen Altar, we enter the ‘Gate’ to the ‘Court’—the vail of unbelief and sin is passed. This step is one which our Lord Jesus never took, because not being of the Adamic stock, but holy, harmless, separate from sinners, he never was outside the court condition.

“2. 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)” (T20-22)

“When having been justified freely by faith in the ransom, they hear the call, ‘Present your bodies a living sacrifice, holy, (ransomed, justified and therefore) acceptable unto God, which is your reasonable service’ (Rom. 12:1); and when in obedience to that call, they fully consecrate their justified humanity to God, a living sacrifice, side by side with that of Jesus, it is accepted of God; and in that very act the spiritual life is begun … From the moment of consecration these are reckoned of God as ‘new creatures.’ ” (A196)

“Thus all the saints, all the consecrated, are in a ‘heavenly’ or ‘holy’ condition now—‘seated (at rest and communion) with Christ in (the first of these) heavenly places,’ but not yet entered into the ‘holiest of all.’ No, another vail must first be passed. As the passing of the preceding vail represented the death of the HUMAN will, so the passing of the second vail represented the death of the HUMAN body; both are requisite to complete our ‘sacrifice’ … Both fleshly mind and fleshly body must be left behind before we can enter into the ‘holiest of all’—perfected as partakers of the divine nature and its spirit conditions: for flesh and blood cannot inherit the Kingdom of God. (1 Cor. 15:50, compare John 3:5,8,13)” (T22)

“In seeking for the lessons of the Tabernacle types we should remember that they represent both progress and completion.” (R4579)

Q. “Is there any way to retreat from the antitypical Court condition without going into the second death?

A. “Yes, and no. For any of the antitypical Priests and Levites to abandon the Court would mean to leave the condition of membership in the ‘little flock’ or in the ‘great company’ to go to some other condition. There would be no other condition for them to go to, except as suggested, the second death.

“On the other hand, let us keep in memory the fact that there are at present prospective or tentative Levites. We refer to those who are approaching through the Gate of faith past the Altar and the Laver, and before the first Vail, but who have never taken the consecration step, fully renouncing their earthly rights. These have had justification-peace only, and that conditional upon their obedience to the sacrificing terms of the ‘high calling.’ When they ceased to go forward, ceased to obey, their justification to peace began to die. These gradually go out of the Court, but not into second death condition— because their justification had never reached the point of vitalization in sacrifice.” (R4580:4)

Most commentators and expositors of Exodus and Leviticus’ types, have regarded “brass” (copper) to be the symbol of judgment; that the “brazen altar” being made of “brass” (copper) symbolized the divine judgment of sin. Accordingly, for them, the Court represented judgment, or the place of judgment. Thus:

“Wood is a type of humanity and brass of the Divine manifestation of judgment … Its being covered with brass speaks first of all, of the judgment of criticism Christ bore all through His life, for doing and teaching the will of God … In the next place, it speaks of divine judgment for sin He bore on the cross … Brass symbolizes the Divine manifestation in Judgment. (Num. 21:9; John 3:14; 12:31,33)” (Hottel, Typical Truth in the Tabernacle)

“Brass stands for judgment.” (Miller, The Tabernacle)

“Brass in God’s Word speaks of judgment.” (Street, Believer Priest in the Tabernacle)

“Brass speaks to us of judgment.” (Talbot, Christ in the Tabernacle)

“The altar of brass was the place where sin was dealt with according to divine judgment concerning it. … Brass is the symbol of righteousness demanding judgment of sin.” (MacIntosh, Notes on Exodus)

“Brass, symbol of judgment.” (Scofield Bible, Exod. 25:1)

Bro. Russell, however, took the contrary view, not ignoring the fact that the Altar was the place where sin was atoned for. He said it represented rather, the ransom-sacrifice of Christ Jesus (T22); thus justification was implied. The copper, he suggested, was the symbol of the perfect man Christ Jesus, by whose death justification of the sinner was made possible, and that the Court represents the condition of justification (T19) rather than judgment (or condemnation, which judgment implies).

“As the Court represented the condition of justification through faith in the sacrifice for sins in the atonement accomplished by the high-priest, so its brazen altar represented primarily the perfection of the man Christ Jesus, upon which his offering was accepted of God, as our sin-atonement, sanctifying in turn any offering of others that might be presented upon it.” (R3053:6)

“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” (Rom. 5:1)

Basically, Bro. Russell’s view on justification did not change. In his last Foreword dated October 1, 1916, he said:

“The subject of Justification has not changed, but it has expanded and clarified. If writing this Volume today, the author would make some slight variations of language, but without any real change as respects the meaning and application of the word Justification.

“We now see that a justification to life is one thing, and a justification to more or less of friendship with God is another. Abraham, for instance, and the faithful before Pentecost, were justified to friendship with God and to have more or less communication with Him by prayer, etc.: but they could not have full justification until the Blood of Atonement had been shed, and until it had been presented to and accepted by Divine Justice—the Father. Just so the sinner today approaching God might be said to be in the way of justification—he would have more of God’s favor than if he faced toward sin.

“We once spoke of a sinner in this condition as being justified, because he believed in Jesus as his Redeemer and was reaching forward to a full consecration of himself. Now we see that while the sinner’s attitude, like that of the Ancient Worthies, might be styled ‘tentative justification,’ it could not reach the condition of a full, complete justification from sin until the sinner had fully presented himself in consecration to our great High Priest, Jesus, and had been accepted of Him in the name of the Father. Then, under the covering of the imputed merit of Christ’s sacrifice, the sinner would be acceptable to the Father under Christ’s Robe and begotten of the holy Spirit.” (Fiii)

In point of time justification of the sinner must precede his acceptance and sanctification by the Father. The “high-calling” as the Apostle Paul suggests, is to those only who have been first justified. (See Rom. 8:30)

“He shows that none will reach the grand position of the glorious elect of God except those called (accepted) to it by grace; and these must previously have been justified; because God calls, or invites none but believers to run in the race for this great prize.” (F182)

One so justified—being made right through the imputed merit of Jesus— is therefore no longer a sinner. In this justification he now stands in the “Court” where Jesus also stood, prior to his consecration at Jordan. In a sense he has become a son of God on the human plane. This justification is beautifully pictured in the posts which stood in the Court of the Tabernacle.

“The posts which stood in the ‘Court’ and upheld the white curtains, repre- sented justified believers—the ‘Court’ represented the justified condition … although made of wood they were set in sockets of copper, which teaches us that though actually imperfect their standing is that of perfect human beings. It would be impossible to more clearly represent justification by faith.” (T113)

It should be remembered that when Bro. Russell originally wrote Tabernacle Shadows, he did not have the more expanded view of justification which in later years enabled him to differentiate between a “tentative” and a “vitalized” justification. In harmony with his original thought, therefore, he wrote:

“We see, then that justification by faith, our first step toward holiness, brings us into a condition of ‘peace with God through our Lord Jesus Christ.’ (Rom. 5:1) When our sins are forgiven, or reckonedly covered with Christ’s righteousness, we are a step nearer God, but still human—in the ‘Court.’ If we would attain the prize of the high-calling which is of God in Christ Jesus, and enter through the ‘Holy’ into the ‘Most Holy,’ we must follow IN THE FOOTSTEPS OF JESUS, our Leader and Head—‘the High Priest of our profession’ (i.e., the High Priest of our order of priesthood) the ‘royal priesthood.’ (Heb. 3:1; 1 Pet. 2:9)” (T21)

As Bro. Russell’s understanding of justification expanded, he began to see that the “Court” of the Tabernacle could represent two different things; and so in 1910 he wrote:

“The Court and the Tabernacle may properly be viewed from two different standpoints, the one representing the final accomplishment of the things typified and the other representing the tentative accomplishment of those things and the progress toward their full attainment.” (R4650:1)

In this view, the one merely tentatively justified was not really justified at all; he was still a sinner, though moving in the right direction through the “Court” to attain justification. Note this:

“All the foregoing steps of the person desiring fellowship with God are proper steps, as outlined in the Word. We describe the person who has taken this course as being tentatively justified; that is to say, he is in the right course, doing what he is able to do to attain justification. While in this course, he would have blessings of mind and heart and the approval of his conscience, and would be favored of the Lord in the sense that divine providence would open up before him a knowledge of the proper course to take for his justification, pointing out to him the necessity of the steps enumerated, including the devotion or tying of himself at the door of the Tabernacle. The sinner approaching God can do no more. It is now God’s time to act. God’s mercy toward the sinner is wholly through Jesus, who has been appointed the ‘great High Priest.’ It is the part of Jesus to accept the devoted one (the goat) and to sacrifice him. And those whom Jesus, as God’s High Priest, accepts, are accepted of the Father, and such are begotten of the Father to the divine nature, etc. That moment when Jesus, and when divine justice, through Jesus, accepts the sinner, is the moment of justification.

“From the moment the sinner turned his back upon sin and began to seek the Lord and to walk as best he would be able in the ways of righteousness—putting away the filthiness of the flesh—from that moment this person has a new mind or will, different from the mind or will which he had when he loved and served sin. This new mind is a new mind of the flesh, because he has not yet been begotten of the holy Spirit … The new creature is not to be justified, because the new creature has done no sin to be justified from. It was the new-minded old creature that was justified, and at the moment of justification it dies sacrificially.” (R5959:5)

If we consider the justified person of Tabernacle Shadows page 21, para- graph 3, as not merely approaching justification, but as one who has attained the utmost possible to be attained in the “Court”—full and com- plete justification—then he is no longer a sinner, for his “sins are for- given, or reckonedly covered with Christ’s righteousness”—he is a “step nearer to God, but still human—in the ‘Court.’ ” He is now at “peace with God” (Rom. 5:1) but cannot yet enjoy the “peace of God.” (Phil. 4:7)

Since the very purpose of his justification was to afford him the self-same opportunity which had been afforded Jesus, he now also consecrates his justified human will and all his human aspirations and hopes, to the will of the heavenly Father, and in so doing “passes the first vail, or vail of human-mindedness—counting the human will as dead; henceforth not consulting it, but the will of God only.” Thus will he find himself a new creature in the “Holy.” (T22) Now he is able to enjoy the “peace of God”— and his standing is now pictured in the posts within the “Holy.” (T114)

“To have come into a condition of Peace with God means that one has become reconciled to God. This implies a former condition of alienation, of ‘enmity through wicked works.’ Peace with God, then, means that this estrangement from God is a thing of the past, and that the estranged one is now in harmony with God—that he has turned his back upon sin and is seeking to walk in the path of righteousness.

“But in our second text [Isa. 26:3] … the Prophet is referring to a class who have gone further than the condition of peace with God. He is speaking of a class who have come into possession of ‘the peace of God, which passeth all understanding’ as the Apostle Paul declares. This peace can come only to those who have given themselves unreservedly to God—their time, their talents, their influence, their life, their all. These have a peace that none others can know. This peace of God rules the heart even amid turmoil and trouble; it is an inward tranquility and rest which is the direct result of a close, personal relationship of the soul with God. It is the peace of God be- cause it is a peace that God only can give, a peace which only his very own can fully know.” (R5431:3-R5432:1)

“This peace of God is not dependent upon the smile of fortune, nor upon physical health, nor upon a host of friends. But it is a peace which abides even when health fails, or poverty comes in, or death steals from us the treasures of our hearts. It is a peace which none of the changes and vicissitudes of this life can take away from us and which enemies are powerless to touch. What gift so rich could our Father give to his children!” (R5432:4)

While, as already stated, justification must of needs precede spirit-begettal and sanctification, they often follow each other so quickly that it would be equally true to say that they take place in one and the same moment. And thus we read:

“At the moment that the High Priest accepts him, imputes his merit, and the Father begets him of the holy spirit, at that moment this one with the new mind is justified and begotten of the Spirit: he is a new creature.” (R5959:6)

In harmony with the expanded view on the matter of justification, Bro. Russell wrote:

“To this class, fully consecrated, justified, accepted of the Father by the begetting of the holy Spirit, the Apostle’s words apply: ‘Therefore, being justified by faith we have peace with God through our Lord Jesus Christ.’ (Rom. 5:1) But this Scripture would not apply to any who have not come to the point of consecration and acceptance and who are merely approaching through the Court. These do, however, have a measure of peace, in proportion as they progress. A certain measure of peace and joy comes from finding that there is a way back to God through the endeavor to put away sin and to draw near to him; but the peace of the Church, mentioned by the Apostle in this text, can apply only to those who have come into the condition of Sons of God. God is not at peace with any others.” (R5960:1)

Under these circumstances there was no need to change the original wording of Tabernacle Shadows, page 21.

To the one who consecrates, Jehovah-God gives three things: justification, sanctification, and the hope of glorification. These were represented by the three cakes that Moses, at the time of consecrating the typical priesthood, took out of the basket of unleavened bread and placed in their hands. (Exod. 29:23,24; Lev. 8:26; see also T46) Moses here represented Jehovah- God himself.

Let it be noted that we do not receive glorification in our present “in part” condition (1 Cor. 13:10); but merely the hope of glorification. Thus it is that the Holy of the Tabernacle represented the condition of hope which cannot give way until that which is “perfect” is come in the Most Holy beyond the second Vail! This is beautifully illustrated by the fact that the table of shewbread and the altar of incense were made of wood overlaid with gold (Exod. 25:23,24; 37:10,11; see also T17; Exod. 30:1,3; T16) to illustrate, as it were, the hope that this “corruptible” will one day put on “in- corruption” and this “mortal” will put on “immortality.” (1 Cor. 15:54) But one would remind us that the ark of the covenant was also made of wood overlaid with gold. (Exod. 25:10,11; 37:1,2; see also T17) However, it stood beyond the second vail representing the fact that that which is “perfect had come—hope has given way to realization. (T121; SM253)

“By whom also we have access by faith [Justification, the Court] into this grace wherein we stand, and rejoice in hope [Sanctification, the Holy] of the glory of God [Glorification, the Most Holy—implying love].” (Rom. 5:2)

“Now abideth abideth faith, hope, love . . . but the greatest of these is love.” (1 Cor. 13:13)

“The Court of the Tabernacle represented a condition of divine favor. But the Tabernacle represented divine favor in a still higher sense and degree.

“In the present time the Court represents the condition of all those who, exercising faith in God, are approaching nearer and nearer to him and his ser- vice. Such are in favor with God because of their spirit of loyalty to him, which leads them to go on step by step to know and to do his perfect will. God’s perfect will respecting all those called in this age is that they shall present their bodies living sacrifices, holy and acceptable to him through the imputed merit of their Advocate—their Redeemer. But if, after full opportunity to know and to do his will, these hold back and refuse to make a consecration, from that time onward theirs will be a backward course in which there will be less and less of divine favor, until they will be back again in the world. But even then God’s purposes for them are generous, for they may share with mankind in general the gracious provisions of the New Covenant for the thousand years of Messiah’s reign.

“Those who make the covenant of sacrifice and thereby pass from the Court into the Holy enter into the highest favor with God, as children of God, and joint-heirs with Jesus. But if, later, they fearfully hold back and neglect to complete their sacrifice, they may not remain in so close a fellowship, but will eventually be expelled into the Court. There they will, indeed, be in God’s favor as the great company class, unless they entirely draw back, in which event their portion will be the second death.” (R4922:5)

“Israelites in general were not permitted within … the outermost of the Tabernacle enclosures, the Court.” (R3053)

Perhaps this should be understood to mean that the ordinary Israelite had no right to the use of the Court of the Tabernacle (as had the Levites), save as, after the Day of Atonement, they might wish to bring their free-will offerings to the priest, for him to offer the same on the altar of burnt-offering for them.

“To this altar the Israelite brought his free-will offering, as narrated in Lev. 1.” (T97)

“Only the members of one tribe of Israel, the tribe of Levi, were permitted within the sacred enclosure outside the Tabernacle tent, called the ‘court.’ ” (R3605:1)

“[The court of the tabernacle] was 100 cubits long by 50 cubits wide, with posts 5 cubits high and 5 cubits apart; standing, as it were, within reach of each other, yet too far apart to lean upon one another. Their only connection was the curtain, which, hanging upon each, tied them all together.” (R100:3* by W.I. Mann)

“So, then, at the beginning of our Christian experience we are granted fellowship with God through a faith-justification, which continues available for a reasonable time to permit us to come to a knowledge of the grace of God. It permits our coming to a knowledge of our privileges of sacrificing with our Redeemer; in becoming dead with him to all earthly interests, as well as dead to sin. The taking of this stand of consecration—self-sacrifice—brought to us divine acceptance, manifested by the begetting of the holy Spirit, and from that position as new creatures we must progress and make our calling and election sure. Those who, after coming to a knowledge of the truth and to an opportunity of consecration to sacrifice unto death, and then fail to respond obediently, lose their justification, in the sense that it fails to become vital—divinely approved.” (R4547)

Gate Pillars [Posts]

In figure 3, posts with numbers 10 or 20 are “anchor” posts and are NOT TO BE COUNTED TWICE! They serve, as it were, as anchors to the adjoining curtains and cannot be counted as #1 of that series. It is for this reason that the Gate is said to have but four posts (Exod. 27:16—marked #4-7 in the figure). Post #3 is the last post to be counted in that portion of the East curtain lying to the south of the Gate (Exod. 27:14), even though it serves as the anchor post for the Gate. So likewise post #7 must not be counted twice, for though it is the last post supporting the Gate, it is also the anchor post for that part of the East curtain, lying to the north of the Gate, which was to have only three posts also (Exod. 27:15).

“And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen their pillars shall be four, and their socket four and their sockets of brass [copper].” (Exod. 27:16,17)

Some have reasoned that the number of pillars (posts) for the “gate,” in the KJV of Exod. 27:16 and 38:19, should read five instead of four, believing that some copyist erred in mistaking the Hebrew character hay signifying 5 for the Hebrew character daleth signifying 4 (as was done with 1 Kings 6:1
—see B53). While this is possible, it seems to us unlikely that the same error would be made twice in two different texts (Exod. 27:16 and 38:19). Nor does the Septuagint bear out the thought, for in both instances it is rendered four. (In passing it might be well to note that in the Septuagint the verse references of Exodus chapters 36-39 are not the same as in the KJV. In the Septuagint Exod. 38:19 appears as verse 17!)

“We come to the Lord in the beginning and present ourselves living sacrifices. His acceptance of us and the imputation of his merit to us makes us perfect beings from the divine standpoint. Every one who is perfect in the flesh has a right to life, according to the divine law. But the fact that we have a right to life for the moment, does not prove that it will be everlasting.” (R5089:1)

The vitalized, justified humanity must be surrendered before Sanctification (spirit begettal) takes place:

“The New Creatures—not their mortal bodies—are the actual sons of God; indeed … God made the sacrifice of the flesh (even after it was justified) a condition precedent to our begetting, or acceptance.” (F631)

Justification does not imply a change of nature!

“Justification means ‘to make right.’ It does not signify a change of nature, (it) merely means to make right that nature which was … God could not accept us as a sacrifice unless first we were justified … justification must come first for God cannot accept an imperfect sacrifice. We must be made right by the imputation of Christ’s righteousness; and we believe that the very instant after Christ has imputed His merit, the very next min- ute the Father accepts our sacrifice and grants us the indication that we are accepted by giving us the holy Spirit.” (Q408; CR349)

The posts inside the Gate have virtually the same significance as the rest of the posts supporting the linen curtain around the Court.

“[Those] posts were of wood, a corruptible material, thus implying that the class typified are not actually perfect as human beings; … although made of wood they were in sockets of copper, which teaches us that, though actually imperfect, their standing is that of perfect human beings.” (T113)

There is, however, a difference, inasmuch as these four posts did not sup- port the white linen curtain, which latter represented “Christ’s righteous- ness as the covering” of those justified. (T114) The gate was made of the same white linen, but there were interwoven threads of “blue, and purple, and scarlet” (Exod. 27:16). This would seem to suggest more specifically that the justifying faith was in Him (the Gate—T19) who maintained his righteousness unto death (scarlet); and whom God has therefore highly exalted. (Phil. 2:8-11)

Court’s Posts, Curtain, and Hooks

“And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: And the twenty pillars thereof; and their twenty sockets shall be of brass [copper]; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars: their twenty sockets of brass [copper]; the hooks of the pillars and their fillets of silver. And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten; and their sockets ten. And the breadth of the court on the east side eastward shall be fifty cubits. The hangings of one side of the gate shall be fifteen cubits: their pillars three; and their sockets three. And on the other side shall be hangings fifteen cubits: their pillars three; and their sockets three. And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four. All the pillars round about the court shall be filleted with silver; their hooks shall be of silver; and their sockets of brass [copper]. The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass [copper].” (Exod. 27:9-18)

“And the sockets for pillars were of brass [copper]; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver; and all the pillars of the court filleted with silver.” (Exod. 38:17)

“The posts which stood in the ‘Court’ and upheld the white curtains, represented justified believers—the ‘Court,’ as we have already seen, represented the justified condition. The posts were of wood, a corruptible material, thus implying that the class typified was not actually perfect as human beings; for since human perfection was typically represented by copper, those posts should either have been made of copper, or covered with copper, to represent actually perfect human beings. But although made of wood they were set in sockets of copper, which teaches us that though actually imperfect their standing is that of perfect human beings. It would be impossible to more clearly represent justification by faith.

“The white curtain, which, sustained by those posts, formed the ‘Court,’ well illustrated the same justification or purity. Thus justified ones should continually hold up to the view of the world (the ‘Camp’) the pure linen, representing Christ’s righteousness as their covering.

“The silver hooks, by which the posts held up the curtain, were symbolic of truth. Silver is a general symbol of truth. The justified believers represented by the posts in the ‘Court’ can thus really and truthfully claim that Christ’s righteousness covers all their imperfections. (Exod. 27:11-17) Again, it is only by the aid of the truth that they are able to hold on to their justification.” (T113)

When one leaves the Camp behind and enters through the gate into the Court, he evidences that he has a new mind, though this is still the mind of the old creature. He is still, so to speak, a sinner, since he has not yet made Christ all that he might make him—all in all. It is true, his entrance through the gate, i.e. his belief in the fact that Jesus was righteous (the gate was made of white linen), and that by way of his ransom sacrifice he maintained this righteousness faithfully (the gate had interwoven threads of blue) even unto death (there were in the gate also interwoven threads of scarlet); and that for this, God had highly exalted him (Phil. 2:9-11) to the highest, the royal, the kingly honor (the gate also contained interwoven threads of purple) (see Isa. 33:12; Eph. 1:20-22)—merits for him a “tentative justification,” and this also affords him some measure of blessing and of peace with God.

However, after entering the Court, he must continue to make progress in the direction of the door. Passing the altar signifies that he has come to an appreciation of the need of the sacrifice. His desire to approach yet nearer to God will be manifested by his coming to the laver where to the best of his ability he washes himself from the filthiness of the flesh. From here, he must move onward until he reaches the door where having done all that he can he must now stand and wait for God to act. This God does through Jesus Christ, the High Priest of our profession, who imputing his own ransom merit, vitalizes the sinner’s justification. (See R5959:6)

This vitalized justification does not constitute him a new creature at least not immediately. It merely gives to him, or rather accounts to him that righteousness which is identified with human perfection. It permits him, as it were, to stand where Jesus as a man always stood! But there is a difference: Jesus was actually perfect as a man, whereas he who in this age is justified is not actually perfect, for he still has his imperfect human nature. Yet his standing is in the human perfection of the man Christ Jesus; or to put it another way, he now by faith possesses that human perfection which would truly be his in the end of the Millennial age. How beautifully this is set forth by the posts which surrounded the Court. These posts were made of corruptible material—wood—but stood in sockets of copper.

However, not only does the justified believer have a standing as of human perfection, but additionally, his actual imperfections are covered with the Robe of Christ’s righteousness so beautifully represented in the white linen curtain which hung from the silver hooks in the tops of the posts. These silver hooks well represent that truth which must ever be kept uppermost in the heart and mind of the justified believer, if the Robe is to continue to cover him. Another thing of considerable interest is the silver chapiter (Exod. 38:17) which we believe was like a ferrule placed in the end of each and every post to keep the exposed wood from swelling. Is this not also the function of the truth? Is it not to keep our hearts from “swelling” and to the contrary to inspire us with that meekness and humility which God is so pleased to honor?

Vitalization and the yielding of the “perfect humanity” unto the Lord take place virtually in the selfsame moment. (R5959) Technically, however, since one must have that which is to be offered before he can offer it an acceptable sacrifice unto the Lord, vitalization must come first. On this basis, it is highly improbable that these posts which surrounded the court were intended to represent a merely tentatively justified believer; and for reasons shortly to be seen, these posts could not have been intended to represent the spirit-begotten new creature. Rather it would seem that these posts in the Court represented that vitalized, justified condition lying just short of the point of consecration—the ultimate position to be attained in the Court. (See R4656:2)

It is nowhere definitely stated that the posts (pillars) surrounding the Court were made of wood. In fact, according to some translations we could assume them to have been made of “brass” [copper], their rendering of Exod. 27:10,11 being somewhat ambiguous:

“And the twenty pillars thereof and their twenty sockets shall be of brass … and his twenty pillars and their twenty sockets of brass.” (KJV)

Supporting this rendition are the American Standard, Revised Standard, Moffatt, Jewish Publication Society, and the Confraternity (Catholic). Rabbi Leeser, however, renders the text: “And the pillars shall be twenty, with their sockets of copper … and its pillars twenty with their twenty sockets of copper.” Supporting this rendition, we have Rotherham, An American Translation, Douay, and Thomson’s Septuagint.

Strangely, though, the KJV has rendered Exod. 38:10,11: “Their pillars were twenty, and their brasen sockets twenty … their pillars were twenty, and their sockets of brass twenty.”

Since the pillars supporting the Vails were made of shittim wood (Exod. 26:32,37), is it reasonable to suppose that the pillars’ curtains should be of the same? We do know that the pillars supporting the first and second Vails were overlaid with gold (Exod. 26:37; 36:36); but nothing is said in Exod. 27:9-17 nor in Exod. 38:9-17 about the pillars of the Court as having been overlaid with any metal, copper, silver or gold.

We conclude, therefore, that these Court posts were made of shittim wood, not overlaid with any metal; but standing in sockets of copper, their fillets and hooks being of silver, and only the chapiters (capital of the pillar) be- ing overlaid with silver (Exod. 27:17; 38:17). (T113)

“The Tabernacle, that is to say, the covered building, stood in the midst of an open space of ground, a hundred cubits long by fifty broad, which was enclosed by a hanging of fine twined linen, and a hanging for the gate, sus- pended on pillars; twenty of which stood on the south side, twenty on the north, ten on the west, and ten on the east; 60 pillars in all. The Word of God does not state of what these pillars were made. The sockets and capitals alone are mentioned; the former as being of brass [copper], the latter of silver. But as in Exod. 37:24 to the end, (where the quantities of gold, silver and brass [copper] used in making the tabernacle, are expressed), no mention is made of either of these three metals as employed in forming the pillars of the court, it may be inferred that they were of shittim-wood.” (Soltau, The Tabernacle, “The Priesthood and its Offerings,” p. 117)

Chapiters

“Chapiter is an architectural term which appears 28 times in KJV. It means the capital or head of a column or pillar, and the Oxford English Dictionary states that it is still an occasional equivalent of ‘capital.’ ASV, RSV, and most modern translations use ‘capital’ in its place. The word occurs most often in 1 Kings 7:16-42.” (Bridges and Weigle, The Bible Word Book, p. 63)

These references are all for the Hebrew word kothereth; but “chapiters” in Exod. 36:38 and 38:17,19, 28 is from the Hebrew word rosh, meaning the head or top (see Young’s Concordance) understandably, also a capital, though not necessarily. In Exod. 27:10,11 and 36:10,19 the Hebrew word is chashuqim, which The Oxford Gesenius calls “fillets” or “rings.”

It may not be too easy to visualize how the chapiters and fillets were related to each other, though we do not believe the suggestion to be amiss that the chapiters were placed as a head (capital) atop the pillars and were kept in place or fastened there by means of the fillets or bands. Both served to keep the head of the wood within from swelling or splitting apart.

The chapiters, as capitals, were really ornamental; whereas the fillets were more particularly functional.

Many of the Tabernacle expositors have assumed that the fillets were some kind of connecting “rods” to hold the several parts of the Tabernacle together. Rotherham and Moffatt have rendered the Hebrew word chashuqim accordingly in their translations. This Hebrew word, however, according to The Oxford Gesenius, a Hebrew English Lexicon of the Old Testament, means “fillets” or “rings.” Smith, in his An American Translation, and the New Catholic Bible (revised), have rendered it “bands.” Leeser, the Jewish Publication Society, the KJV, the American Standard, and the Revised Standard, have rendered it “fillets,” which we believe is probably more nearly correct.

The Winston (Encyclopedic) Dictionary defines “fillet” as “1. A narrow band of silk or metal worn across the forehead to encircle or hold the hair. 2. A thin, narrow strip or band. ”We feel, then, that the silver fillets were silver bands, placed around the head of the wooden pillars, like a ferrule, to protect the wooden head against splintering or swelling. What a beautiful symbolism we have here of that Truth concerning our redemption, that it is not of ourselves but entirely the grace of God through Christ Jesus which should keep us from becoming proud or swell-headed. And if the fact that fillets are not mentioned with regard to the pillars supporting the Vail is significant, may it be a mute testimony to the fact that those who “pass beyond the Vail” are no longer in danger of becoming proud or swell-headed.

The height of the pillars of the Tabernacle’s Court, Gate, Door, and Vail is nowhere specifically given. However, their height is easily inferred. We reason that the Court pillars (including the Gate) were five cubits high since this was the height (and width) of the Court curtain (Exod. 27:18); and that the Door and Vail pillars were ten cubits high since this was the height of the boards of the chambers (Holy and Most Holy) to which they belonged. (Exod. 26:16)

The pillars of the Court which represented the justified but human condi- tion of believers (T113) were thus five cubits high (Exod. 27:18); whereas the pillars within the Tabernacle proper (those of the Door and the Vail) which represented the spirit condition (begotten or born), were all thus ten cubits high—just twice the height of the Court pillars.

This is also reflected in the Great Pyramid of Gizeh where the human state or condition of the world of mankind in the end of the Millennial age is represented by the Queen’s Chamber on the 25th course of masonry whereas the spirit state or condition of the glorified Church is represented by the King’s Chamber on the 50th course of masonry (C331)—just twice that of the Queen’s Chamber!

“The White Curtain which, sustained by those posts, formed the ‘Court’ well illustrated the same justification or purity. Thus justified ones should continually hold up to the view of the world (the ‘Camp’) the pure linen, representing Christ’s righteousness as their covering.

“The Silver Hooks, by which the posts held up the curtain, were symbolic of truth. Silver is a general symbol of truth. The justified believers, represented by the posts in the ‘Court’ can thus really and truthfully claim that Christ’s righteousness covers all their imperfections. (Exod. 27:11-17) Again, it is only by the aid of the truth that they are able to hold on to their justification.” (T114)

“All the vessels of the tabernacle and all the pins thereof, and all the pins of the court, shall be brass [copper].” (Exod. 27:19)

“The pins of the tabernacle, and the pins of the court, and their cords.” (Exod. 35:18)

“And all the pins of the tabernacle, and of the court round about, were of brass[cop- per].” (Exod. 38:20)

How these cords and pins were used is a matter of conjecture, since the Scriptures merely tell us they were to serve for both the Court and the Tabernacle. Undoubtedly, they were used to make secure (i.e., keep from moving, shifting or slipping) the things to which they were attached. Thus, combined as “cords and pins” they were the symbol of security.

The cords, whatever the material, we understand were made of numerous strands twisted together to form a single unit of great strength. We believe these cords might well represent the overruling providences of God, the numerous single strands of which would be his truth, his love, his grace, his will, his foreknowledge, etc.

The pins were driven into the ground at such an angle so that, by way of the cords, they would offset the stress and strain caused by the blowing of any adverse wind against pillars (posts) and/or curtains. It seems to us that, of necessity, they would have to be used in pairs and in positions opposite each other, in order to make secure either the posts of the Court or the curtains of the Tabernacle. Since they were made of copper (Exod. 27:19; 38:20)—normally the symbol of human perfection—we suggest that they represent the meritorious elements in both the life and death of the man Christ Jesus.

It is possible, and quite probable, that the cords and pins for the Court were used to secure the pillars (posts) so that they would not fall nor be removed from their sockets. Let us remember that the posts of the Court in their copper sockets represented believers, justified by their faith (T113); and that the linen curtain suspended from the silver hook in the head of each post showed, as it were, how these believers were, by way of the truth, enabled to hold before the world the righteousness of Jesus as their covering (T114). But posts supporting a curtain are subject to stress and strain from adverse winds which, blowing against the curtain, might cause these posts to be uprooted and to fall. The “ill winds” might well represent the endeavors of Satan and of the fallen angels (R4880) who thus, by these endeavors, seek ever and always to “unclothe” or “make naked” before the world those who through faith seek to please God—if haply they might thereby thwart the eternal purposes of Jehovah God. What greater security could there be against the wiles of the Adversary (“illwinds”) than which the justified believer (Court post) has in those overruling providences of God (cords) by which the merits of the man Christ Jesus (pins) are made all his “hope and stay.” (Hymns of Dawn #178)

In the science of physics, the law of resultant forces very beautifully illustrates this. Let AB represent a Court post, standing erect in socket B; C and D will then represent pins at equal distances from B (all in a straight line of each other). The pull on cord E being equal to that of cord F—both downward but in opposite directions—will result in an increase of force in the downward direction of post AB, securing it the more in socket B.

“Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.” (Isa. 33:20)

“When the work of reconciliation is complete, God will recognize the world of mankind, and place his sanctuary among men. Then will be fulfilled that which was written: ‘The Tabernacle of God (God’s dwelling, the glorified Church) is with men, and he will dwell with them, and they shall be (become) his people, and God himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things (the reign of Satan, sin and death) are passed away. And he that sat upon the throne said, Behold, I make all things new.’—Rev. 21:3-5.” (T76)

As to how and where the cords and pins of the Tabernacle were used, we cannot know positively. Our guess, since we have already assumed that the topmost coverings of the Tabernacle (the seals’ skins and the rams’ skins—Exod. 26:14) were placed over a ridge pole, is that some of the cords and pins were used to secure these (i.e., keep them from shifting, slipping or being removed). The outermost coverings were undoubtedly intended to afford “the dwelling place of Jehovah God”—the Tabernacle and its tent (Exod. 26:1,7-13) both protection against the inclemency of the weather and concealment from the eyes of the people. Perhaps the greatest danger to the ancient Tabernacle was that posed by the wind; and surely had it not been for the cords and pins, it might often have suffered an untimely exposure or been completely laid waste upon the ground.

Among the things which the contemporaries of Jesus could not “see” because of the seals’ skins covering his flesh (for they beheld no comeliness nor beauty in him—Isa. 53:2,3) was this, that he was the true Tabernacle in which God dwelt by His spirit. Had they been able to recognize this, they would never have turned him over to the Gentiles (Mark 15:1) to be crucified (1 Cor. 2:8; Acts 3:14,17). Yet, only so could the plan of God, the eternal purpose, have been accomplished (Luke 18:31) and thus was it necessary that the truth about Jesus should remain hidden from them until all that had been prophesied concerning him might have been fulfilled. (Acts 13:26-29; see also R4452)

Had Jesus never been crucified, there could never have been a resurrection, and we would yet be in our sins (1 Cor. 15:17) and without hope. Nor could there have been any Church, with the privilege of identification with Jesus: first, in his sufferings (as a sin-offering, Heb. 13:13, as represented in the goats’ hair curtain), and second, in his (eventual) glory—Rom. 8:17, as the Tabernacle of God that shall some day be among men—Rev. 21:3 (as represented in the glorious linen curtain). (See also T76)

The Adversary knew that if he could reveal who and what the man Christ Jesus really was, he could easily thwart the whole plan of God, including those features which involved the Church’s joint-heirship. Therefore, he began quite early, as an “ill wind” to blow hard against the “curtains” in an endeavor to remove them, and bring about just such a revelation. No sooner had the man Christ Jesus dedicated himself to the accomplishment of God’s will (Heb. 10:7), than Satan began his relentless and nefarious work of preventing, if possible, Jesus’ death as “the Lamb of God” to take away the sin of the world. If only he could succeed in causing Jesus to be unworthy before God; or reveal to the people that this was the Son of God, the long foretold, the long expected Messiah, Jesus would never be crucified to die a meritorious death. And so the Adversary came to Jesus saying, “If thou be the Son of God, command that these stones be made bread,” and “If thou be the Son of God, cast thyself down.” (Matt. 4:3,6) But the man Christ Jesus knew for what purpose he had come (Matt. 20:28), and that it was incumbent upon him to resist this wily foe at every point (Matt. 4:4, 7,10), and to do nothing which in any way would reveal to the eyes of “the wise and prudent” those things that God had decreed were to remain hidden from them (Luke 10:21; Rom. 11:25). Accordingly, we find Jesus continually requesting those whom he blessed in some particular way, to say naught about it. (Matt. 9:30; 12:16; 17:9; Mark 1:44,45; 3:11,12; 5:43; 7:36)

“Then charged he his disciples that they should tell no man that he was Jesus the Christ.” (Matt. 16:20)
“And he healed many that were sick of divers diseases, and cast out many devils and suffered not the devils to speak, because they knew him.” (Mark 1:34)

On the other hand, Satan was persistent, and relentlessly strove to accomplish his own ends; nor did he cease his endeavors when Jesus was finally hanged upon Calvary’s cross to die.

“And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests, mocking him, with the scribes and elders, said, He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him; for he said, I am the Son of God.” (Matt. 27:39-43)

“And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the King of the Jews save thyself. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.” (Luke 23:35-37,39)

The record tells us that, when he was reviled, he reviled not again; and that when he suffered, he threatened not (1 Pet. 2:23), but did always those things which pleased the Father (John 8:29). As he lived, so he died, leaving for us, the Church, the merit which Satan can never steal away. This merit enables us to become identified with Jesus—to be crucified with him (Gal. 2:20; R3067), in due time to share his glory in the first resurrection. If the world could know who and what we really are, we would undoubtedly be without the necessary trials, temptations, and persecutions so needful for us to make our calling and election sure (1 Pet. 5:10; Heb. 5:8,9). Satan would have us also fail before God; or expose us before the world, as he tried to do with Jesus. But the overruling providences of God (the cords) and the merits of the man Christ Jesus (the pins) guarantee for us “the secret place of the Most High, and the shadow of the Almighty.” (Psa. 91:1)

“We can see a reason why the Lord kept secret from the Jews in general his identity; for, as the Apostle Peter says, ‘had they known they would not have crucified the Lord of Glory.’ They did it in ignorance (Acts 3:17). We can see it was necessary that Christ should die; that he should lay down his earthly rights and earthly life and receive of the Father the higher life, and a spiritual realm, in order that he might have the earthly blessings to give, to dispense to Israel and to the world. We can see that otherwise no blessings of a permanent and eternal character would have been possible; hence, as our Lord explained to the disciples after his resurrection, ‘It was necessary that Christ should suffer and (then) enter into his glory.’ ” (R4452:4)

“ ‘Our old man (our justified human nature) is crucified with Christ that the body (organization) of Sin might be destroyed, that henceforth we should not serve Sin’—nor in any sense recognize Sin as our master.—Rom. 6:2-6” (R3067:6)

Consecration in Relationship to the “Holy”

“When the step of consecration is taken, Jesus, acting as our great High Priest, imputes his merit to cover our deficiencies of the flesh, and forthwith presents us to the Father. Our consecration of the earthly nature is thus made acceptable, and in the divine reckoning we are from that moment dead according to the flesh, but alive according to the spirit—begotten again, not with corruptible seed, but by the spirit of God. All thus begotten are in the Holy in their relationship to God—that is to say, they are children of God, heirs of God. Thereafter they have the enlightenment of the truth as represented by the golden lamp-stand with the seven burners; the spiritual food as represented in the table of shewbread, and the privileges of worship as represented in the incense altar.” (R5418)

The begettal of the holy Spirit of God is unto the divine nature, for there is but one hope to our calling. (Eph. 4:4; see also R4665 and Q37) In this sense of the word one standing within the Holy possesses the divine nature as Paul says, “We have this treasure in earthen vessels.” (2 Cor. 4:7) And Bro. Russell so expresses himself:

“Hence these posts should illustrate this change, and so they do; for they were covered with gold, symbolic of the divine nature. Their being set in sockets of copper represented how ‘we have this treasure (the divine nature) in earthen vessels,’ i.e., our new nature is still based upon, and rests in, our justified humanity.” (T114)

But this begettal is merely an “in part” condition (1 Cor. 13:9,10); the birth has not yet taken place. In this sense, the divine nature is not yet really ours until we have made our “calling and election sure.” (2 Pet. 1:10) True, we have now the precious promises whereby, if we are faithful, we may be made partakers of the divine nature. (2 Pet. 1:4) And thus do we read:

“This new mental creation, or transformed mind, the embryo of the new creature, which shall come fully into being in the resurrection, is still identified with a human body, and thus the Apostle says, ‘We have this treasure (the new mind, the new nature) in earthen vessels.’ (2 Cor. 4:7)” (E195)

“We do not get this Divine nature … in the present life; our immortality is a hope and not an actuality.” (SM253)

“This ‘Holy’ apartment represented the state or condition of God’s consecrated people (typified by Israel’s priests) while yet in the flesh, and had its Golden Candlestick for their enlightenment, its table of Shewbread, representing their privilege of fellowship with God—drawing near to him in prayer, praise and communion.” (R2670:3)

The reasoning of our maturer years has led us to conclude that all scientific phenomena (in the natural world) are but the reflection of the greater spiritual laws established by the all-wise Lawgiver—our God and Father. Undoubtedly, this is the reason why Jesus when he would teach or pro- claim some great and profound truth, invariably resorted to illustrations from nature! Examples are plentiful: the sower and the seed (Matt. 13:1- 10); the mustard seed (Matt. 13:31,32); leaven (Matt. 13:33); the lilies of the field (Luke 12:27-30); trees (Matt. 7:17-20); the clouds, etc. (Luke 12:54-56).

It ought not surprise us then if we could draw from nature some analogy to beautifully illustrate the development of the new creature. In the field of biology—and bearing on the order of Lepidoptera—there is a process known as metamorphosis which affords us just such an analogy. Concern- ing this process we read:

“The stages through which an insect … passes in its growth is called metamorphosis, which means a transformation through a series of changes … When the egg hatches, the young creature that comes forth does not resemble its parents, but looks like a worm and is called a caterpillar. This is the larval stage. It eats the soft green parts of leaves, rapidly shedding or molting its skin … until it reaches full size, when it ceases to eat and fastens itself to a twig or other object.

“After a final molt, it changes somewhat in form, and its skin hardens and develops into a chrysalis … In the development of the moth a silken cocoon is formed instead of a chrysalis. With either insect, this is the pupal stage in which it is apparently lifeless. However, it is not lifeless, for within the pupa case wonderful changes are taking place … The jaws, formerly used so effectively in eating leaves, are replaced by a long coiled tube which will be the organ for securing food in its new form of life … Finally, it emerges from the case a full-fledged butterfly or moth, it is now in its … adult stage.” (Clem- ent, Living Things, p. 53)

“Caterpillars (young butterflies or moths) are wormlike, voracious creatures with jaws (mandibles and maxillae) for chewing … The caterpillar (larva) when full grown, stops feeding and becomes restless. It tends to climb … Important reconstructive changes are now going on in its body.

“After leaf feeding is over for good and all, preparation is being made in the pupa to get rid of the jaws (mandibles and maxillae) and replace them by a tongue for sucking.

“Other important changes in adaptation for the new life have taken place. For example, the caterpillar had on each side of its head a row of near- sighted little eyelets (ocelli) … useful only in finding its way around the leaves of a plant. These have been replaced by the huge ball-like, compound eyes which stand out on each side of the butterfly’s or moth’s head. You cannot get very near a butterfly without being seen. Its compound orbs, made of thousands of tubes fitted together like cells of honey comb and pointed in every direction, are sensitive to any quick motion you make, even several feet away.

“Butterflies and moths, when adult, take only liquid food, nectar from flowers, sap, and whatever juices—preferably sweet—that the country presents.” (The Marvels And Mysteries Of Science, W.H. Wise & Co., Inc., ppg. 520-522)

The Tabernacle teaches that there was but one way of approach for one seeking to come into its Most Holy. He had first to pass from the Court into the Holy, then eventually by way of the Vail he would come into the Most Holy. Here, the Shekinah glory indicated the presence of God! Upon entering the Holy he would disappear from the sight of even those in the Court; nor would they again see him when he moved from the Holy into the Most Holy.

In the Tabernacle type, the Court represents the tentatively justified condition of the new-minded old creature; the first Vail, his consecration; the Holy, the spirit-begotten condition of the new creature; the second Vail, his emancipation from the “earthly vessel”; and the Most Holy, the spirit- born condition, the divine nature!

The tentatively justified new-minded old creature, desiring to come closer to his God, finds there is a way; but it involves a consecration or dedication whereby he must crucify himself unto the world, and the world unto himself (Gal. 6:14). If, after counting the cost, he enters in upon this consecration, he will find himself in the first of the “heavenlies”—“the Holy”—in the “secret place of the Most High” (Psa. 91:1), a spirit-begotten new creature. Here, shut out from the world, as it were, great and phenomenal changes take place until in one final struggle at the “Vail,” he overcomes death, emerging into the “Most Holy,” a fully developed spirit-born new creature —a possessor of the divine nature! (See 1 Pet. 1:4; 2 Pet. 1:4)

In our analogy, the caterpillar corresponds to the tentatively justified condition of the new-minded old creature. There is for the caterpillar a higher, nobler existence to which it “aspires”; and as a step in that direction, it climbs to an exalted position on some nearby tree. This corresponds to the progress taking place in the “Court” on the part of the tentatively justified individual. The caterpillar on reaching this exalted position on the tree, concentrates all its efforts to the end that it may attain its ideal. The chrysalis (or cocoon) it builds, shuts out the world to itself, and itself to the world. The correspondence here is most beautiful; for he, who makes this consecration unto death, thereafter also concentrates all his efforts in the doing of but one thing—so as to attain his ideal. (“This one thing I do.”— Phil. 3:13.)

Marvelous indeed as is the metamorphosis by which the caterpillar during the pupal stage is transformed from an earth-ridden to an air-borne creature, more wonderful still are those changes which take place in the “Holy” whereby the once earth-bound becomes in time the spirit-born, divine, new creature—mortality having put on immortality!

The changes involved are interesting also from still other standpoints: The caterpillar in its larval stage has mandibles and maxillae with which to bite, chew and masticate its food—green leaves, etc. The butterfly (or moth) is no longer so equipped. It cannot eat that kind of food. It is now a “juice-sucker” and drinks the nectar from the flowers. So too, it is with the spirit-born, the glorified new creature. Its “food” is unlike that of mere mortals: it feeds upon an “ambrosia—nectar of the gods” making itself thereby immortal!

The caterpillar’s eyes are quite simple; it sees but a very short distance; whereas the butterfly (or moth) with its complex eyes, sees much further.

Mortal man’s vision will always be far less than that of the glorified new creature who being like God, may “see” (know) the end from the beginning!

“In his chrysalis, as in the egg, he was incapable as an entity, of feeding himself. Protein had been available for use in his egg, but only he himself existed within the chrysalis. The work of feeding him must be done by his own transparent emerald blood which flowed without ceasing into every crevice and throughout all his parts. Present in it were infinite small components similar to white blood cells—the phagocytes—which must also be fed. The phagocytes would feed upon the decomposing organs of the larva, and the waste products of the phagocytes would become in turn, the nourishment of the growing butterfly who would utilize nearly all of them.” (Brewer, Wings in the Meadow, p. 60)

Jo Brewer, a confirmed Evolutionist, would hardly, we believe at least, not knowingly be confirming any Biblical doctrines; and yet, these words of hers, are in fullest accord with, and in corroboration of the fact that the new creature (in the chrysalis state of development, i.e., in separation from the World—in full consecration and dedication to the will of Jehovah God) develops by way of the “decomposition” of the “old man”; so that eventually he emerges, no longer an earth-ridden creature (partaker of the human nature), but a spiritual entity (partaker of the divine nature) so beautifully represented in the butterfly—a creature of the air!

And, if this analogy is acceptable, perhaps the emerald green blood, referred to by Jo Brewer, might represent the spirit of begettal—green being indicative of the faith restitution accounted to us, and by way of whose sacrifice, eventually, the spirit-birth is made possible.

“This new mind is a new mind of the flesh because he has not yet been begotten of the holy Spirit … The new creature is not to be justified because the new creature has done no sin to be justified from. It was the new minded old creature that was justified.” (R5959:6)

“ ‘He who dwelleth in the secret place of the Most High [typified by the Holy of the Tabernacle] shall abide under the shadow of the Almighty.’ We thus place ourselves under the divine protection when, having come to a knowledge of God’s willingness to accept us as his children, we gratefully accept the invitation and approach in his appointed way, through Christ our Redeemer, and consecrate ourselves fully to his service. Such may sweetly rest in the precious promises of God, all of which are yea and amen in Christ Jesus. (2 Cor. 1:20) The world does not see the overshadowing wings of divine protection, but the faithful have a blessed secret realization of it. Praise the Lord!” (R4925:3)