Gifts of the Princes
We have assumed that immediately after Moses had dedicated the Tabernacle to the service of Jehovah “in the first month in the second year, on the first day of the month” (Exod. 40:2,17), he proceeded with the consecration of the priesthood—Aaron and his sons. This latter, in its initial (Exod. 29:1-37; Lev. 8:1-36) and secondary (Lev. 9:1-24) stages, took place during the first eight days of the first month. This ritual may not have taken up all of these eight days, either individually or collectively. If then, we are to take literally the words of Numbers 7:1, “on the day that Moses had fully set up the tabernacle,” we shall be compelled to understand that running along concurrently with these eight days and extending four days beyond them—twelve days in all—the twelve tribes of Israel through their princes made their presentation for the services of the tabernacle, and in honor of the dedication of the altar of burnt-offering. However,
“The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus.” (Clarke, Commentary, Numbers 7:1)
“The expression on the day that Moses finished setting up the tabernacle, ver. 1, must not be pressed, as if the gifts of the princes began immediately after the erection of the Tabernacle and the anointing of the Sanctuary … The actual order, to which the gifts of the princes follow here, must also have its foundation in the order of time. Between the erection of the Tabernacle on the first day of the first month (Exod. 40:17) and the beginning of the march from Sinai on the twentieth day of the second month (Num. 10:11) there intervened about fifty days … there is no necessity to force a literal redaction into this period.” (Lange, Commentary, Numbers 7:1)
“Those who take the word ‘day’ as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place—the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year. But that the term ‘day’ is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments, the altar and its vessels, had been anointed (Lev. 8:10), the Levites separated to the sacred service—the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period about a month after the completion of the tabernacle.” (Jamieson, Fausset & Brown, Commentary, Numbers 7:1)
“And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.” (Num. 7:3)
Let it be carefully noted that not until Aaron and his sons had covered all the vessels of the Tabernacle were the Kohathites privileged to bear them away. They were not even to touch any of the sacred vessels lest they die. (Num. 4:15; see also 2 Sam. 6:6,7; 2 Chron. 13:9,10) After they were covered the Kohathite Levites were to carry the burden of their charge—the sacred vessels of the Tabernacle—upon their shoulders. (Num. 7:9)
The Gershonite Levites and the Merari Levites might carry the burden of their respective charges—curtains, coverings, hangings, cords, instruments of service (Num. 4:23-26); bars, pillars, sockets, cords, pins, instruments of service (Num. 4:29-32)—in wagons, but they were covered wagons. (Num. 7:3)
“The princes … brought ‘covered wagons.’ The things carried were not to be exposed; they were to be protected from the surrounding influences of the wilderness. The things connected with the testimony of the Lord are not for public display. The word ‘mystery’ is very characteristic of the present period; it means that divine things are only known to those who are initiated; they are never to be regarded as things which can be brought within the range of the natural man. They are holy things, and they are to be preserved inviolate while they are being carried through a scene which is everywhere marked by what is unholy and defiling.” (Coates, An Outline of Numbers, p. 81)
“We are to tell the heavenly things but not to the natural man. ‘Cast not your pearls before swine, lest they trample them under their feet, and turn again and rend you.’ (Matt. 7:6) Our Lord said that he had many things to tell his disciples, but they could not receive them until the holy Spirit came. (John 16:12,13) And, ‘The holy Spirit was not yet given; because that Jesus was not yet glorified.’ (John 7:39) ‘The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned;’ ‘but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God.’ (1 Cor. 2:14,10)” (R5065)
“We are … to discriminate. Not all are brethren in Christ, begotten of the holy Spirit. Of the remainder some are more, and some less brutish. Hence in our dealings with various classes of people (Matt. 7:6), we should avoid presenting the holiest and most precious things of our religion to those who are in no condition to appreciate or understand them. They would doubtless resent them and do us injury. On the contrary, we are to be wise as serpents in the presentation of the truth and harmless as doves. We are to make known the riches of God’s grace to those who have the hearing ear.” (R4568)
“And the LORD spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershon, according to their service: And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.” (Num. 7:4-9)
The wagons, it will be noted, were not given to the priests nor even to the Kohathite Levites. In fact, the wagons had nothing whatever to do directly with the services of the priests either within the Court or in the Sanctuary. This much is certain, the burden of transportation was not saddled upon the priesthood; and to this extent they could exercise greater freedom in what was committed to them—the service of the Sanctuary. This is significant.
“The ‘waggons’ seem to represent what is not exactly spiritual in itself, but which furthers the work of the Lord. We have the privilege of seeing that the work does not bear heavily on those who are engaged in it; there are many ways in which we can give practical help. Mark was serviceable to Paul for ministry; Tertius wrote a long epistle to saints at Rome at his direction; Phoebe helped him in some way not known to us; Gaius and Philemon entertained him; saints in Philippi refreshed him; in all these services we may see what would answer to the ‘wagons’ of Numbers 7 …
“But ‘waggons’ have no part in that spiritual ministry which is called ‘the service of the sanctuary,’ and which is allotted to the sons of Kohath (verse 9). This is a service in which nothing can have place but spiritual power. ‘Waggons’ add nothing to the Kohathites; they bear ‘upon the shoulder’; no accessory help enters into this. The varied helps which Paul received from one and another in a material way added nothing to his Kohathite service. That was a matter for which he was a chosen vessel, and which was carried out in the grace and spiritual power for it which he had directly from the Lord. The saints might, indeed, help in this by prayer, but this is sanctuary support given to sanctuary service; it is in itself Kohathite service of a high and priestly order. It belongs to an altogether different range of things from the kind of help which is typified by ‘waggons.’ … There are holy ministries which are borne only in personal spiritual power. For example, the writing of the Gospels, and the ministry of the Apostles, was Kohathite service of a very high order; ‘waggons’ could have no part there. But the copying and circulating by others of what the Apostles ministered would greatly further the movements of the testimony, and such a service as this might correspond with the offering of ‘waggons.’ ” (Coates, An Outline of the Book of Numbers, Numbers 7)
As there is something of a Peter, and something of a James, and something of a John in each of us, so there is also something of the Gershonite Levite, and something of the Merarite Levite, and something of the Kohathite Levite in us. All Levites were consecrated to the service of the Tabernacle, though particularly to minister to Aaron and his sons (Num. 3:6-9; 8:6-19), who, though they also were Kohathite Levites, were specially set apart to serve and minister in the priestly office. (Num. 3:10) We are privileged to serve our God in many ways: we are to do good unto all men as we have opportunity, but especially unto the household of faith, and, perhaps, more particularly to those who serve in a priestly capacity.
In a general way, we might regard the Kohathites as the priestly caste who were to bear the burden of their charge upon their shoulders (Num. 4:14; 7:9) in contradistinction to the Gershonites and Merarites to whom wagons were given to bear their respective charges.
Bro. Russell seems to have suggested that “wagons” represent “organizations.” (C316) Antitypically, then, it would seem that the difference between those “Levites” who come under the supervision of “Eleazar” (Num. 3:32)—“the Kohathites,” from those who are under the supervision of “Ithamar” (Num. 4:28,33)—“the Gershonites” and “the Merarites”—is that the former serve by bearing the burden of their charge upon their shoulders, whereas the latter serve, but need “wagons”—organizations—to assist them.
Organizations do serve a useful purpose. They have furnished us with Bibles, concordances, lexicons, commentaries, books, tracts, etc., and who knows how well the “priests” might have been able to carry on without these? As ministering agencies in this direction, they have been good. The danger, however, lies in this, that it is possible to allow these organizations to intrude themselves in upon the priestly service.¹
Every true “Levite” should recognize his limitations; and the purpose for which the “wagons” were provided. He should not permit their use to be intruded upon the priestly service. God punished certain of the ancient Kohathites for something similar to this when they would have assumed such priestly functions as were not specifically committed unto them. (See the history of Korah and his company in Num. 16:8-11; 26:10; Jude 11.)
While the first part of the presentation of gifts by the twelve princes consisted of six wagons and twelve oxen, the second part was equally as unique; for the gift from each one of the tribes was exactly the same as that from every other tribe, viz., plus flour mingled with oil, and incense. (Num. 7:84-88)
- a silver charger² (weighing 130 shekels).
- a silver bowl² (weighing 70 shekels).
- a golden spoon (weighing 10 shekels) filled with incense.
- a burnt-offering—a bullock, a ram, a lamb of the first year.
- a sin-offering—a kid of the goats.
- a peace-offering—two oxen, five rams, five he-goats, five lambs of the first year.
Thus there were in all:
12 silver chargers (weighing 1,560 shekels)
12 silver bowls (840 shekels)
12 golden spoons (120 shekels)
(Total weight: 2,520 shekels)
12 bullocks, 12 rams, 12 lambs
(Total animals for burnt-offering: 36)
12 goats
(Total animals for sin-offering: 12)
24 oxen, 60 rams, 60 goats, 60 lambs
(Total animals for peace-offering: 204)
(Total number of animals: 252)
¹ It is interesting to note that God excused the Philistines, but held Israel accountable for carrying the Ark on a wagon. (cf. 1 Sam. 6:2,10,12; 2 Sam. 6:3; 1 Chron. 13:7-11; 16:25-28)
² Filled with flour mingled with oil for a meal-offering.
These all were presented by the princes—each on a separate day and in the order of the placement of the tribes about the Tabernacle. The days on which they made their respective presentations, and the tribes which the princes represented are as follows:
“It is worthy of remark … that every tribe offers the same kind of offering, and in the same quantity, to show that every tribe was equally indebted to God for its support, so each should testify an equal sense of obligation. Besides, the vessels were all sacrificial vessels, and the animals were all clean animals, such as were proper for sacrifices; and therefore every thing was intended to point out that the people were to be a holy people, fully dedicated to God, and that God was to dwell among them; hence they were fine flour and oil, for a meat-offering, verse 13. A bullock, a ram, and a lamb, for a burnt-offering, verse 15, 16. Five oxen, five rams, five he-goats, and five lambs, for a peace-offering, verse 17. Thus, as the priests, altar, etc., were anointed, and the tabernacle dedicated, so the people, by this offering, be- came consecrated to God. Therefore every act here was a religious act.” (Clarke, Commentary, Numbers 7:14)
Furniture Covers
“And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of the covenant with it: And shall put thereon the covering of badgers’ skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof. And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof. And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it: And they shall put it and all the vessels thereof within a covering of badgers’ skins, and shall put it upon a bar. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers’ skins, and shall put to the staves thereof: And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers’ skins, and shall put them on a bar: And they shall take away the ashes from the altar, and spread a purple cloth thereon: And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers’ skins, and put to the staves of it. And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary … the sons of Kohath shall come to bear it.” (Num. 4:5-15)
It should be noted that the furniture which traveled was the identical furniture which stood in the Tabernacle, but its relationship to Israel when it traveled was quite different from its relationship to God and his Tabernacle, especially when the latter was erected for service. The Candlestick was still the golden candlestick, though it did not enlighten Israel in its journeyings as it did the priesthood within the Holy of the Tabernacle. The Table of Shewbread was still the table of the “continual bread”—yea, the bread was even upon it; but it did not feed Israel in its journeyings as it did the priesthood which served within the Tabernacle of the Congregation. The Golden Altar was still the altar of incense, but it never afforded Israel the privilege of offering sweet incense thereon, as it did unto the sacrificing priest. Indeed, whenever the Camp of Israel traveled, each article of furniture, save the Laver, was covered. In every instance, except that of the Ark of the Covenant, the outermost covering was of seals’ skins (mistranslated “badger” skins). These seal skin coverings well represented our humanity—i.e., our flesh. They were as if to say that as we journey through this world, our true relationship to God is quite different from that in which the world recognizes us. God sees our faith, our obedience, our sacrifice; and because of these he accounts unto us the divine nature, so beautifully represented in the gold of which the candlestick, the table of shewbread, and the incense altar were made. The world, of course, sees only our flesh—the rough, unsightly seal skins.
As already suggested, however, those who by way of consecration and spirit-begetting have been privileged to enter the Holy of the antitypical Tabernacle—there to be enlightened by the golden candlestick, and to be fed from the golden table with the shewbread, and to offer sweet incense at its golden altar—are themselves represented in these very vessels.
“The Golden Candlestick or lampstand, 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 and 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 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 lightbearers—the ‘Royal Priesthood.’ ” (T115)
“The Golden Table, which in the ‘Holy’ bore the shewbread, represented the Church as a whole, including Jesus and the apostles—all the sanctified in Christ who serve in ‘holding forth the Word of Life.’ (Phil. 2:16) The great work of the true Church during this age has been to feed, strengthen and enlighten all who enter the covenanted spiritual condition. The bride of Christ is to make herself ready. (Rev. 19:7) The witnessing to the world during the present age is quite secondary and incidental. The full blessing of the world will follow in God’s ‘due time,’ after the Gospel age (the anti-typical Day of Atonement with its offerings) is ended.” (T115)
“The Golden Altar in the ‘Holy’ would seem to represent the ‘little flock,’ the consecrated Church in the present sacrificing condition. From this altar ascends the sweet incense, acceptable to God by Christ Jesus—the willing services of the priests: their praises, their willing obedience—all things whatsoever they do to the glory of God.” (T120)
The seals’ skins covering over the Tabernacle represented Christ’s flesh— his humanity. This may give rise to the question in someone’s mind as to whether or not our flesh, our humanity, could also be represented in these seals’ skin coverings of the Tabernacle’s furniture. It is just this fact that establishes for us a most beautiful picture, corroborating all Bible testimony to the effect that the Church is the true ‘body’ of Christ, which suffers with him in the sin-offering.
Christ Jesus died as the ransom, but he suffered as a sin-offering. In the former, the Church does not share; but in the latter, she has most certainly and most graciously been invited to share. Is it not true that she has been baptized into Christ’s death? “That body is dead because it has been devoted to God in connection with the sin-offering.” (R5101) Is she not also a joint-sacrificer with her Master, Christ Jesus? (F439,456) (Rom. 6:3-5; Gal. 3:27; Rom. 8:17; 2 Tim. 2:11,12)
It is this doctrine of participation in the sin-offering that is particularly typed in the Tabernacle and its rituals. The Atonement Day sin-offering consisted of two animals—a bullock and a goat. Both of these animals were offered by the self-same priest, and their blood was carried in the self-same fashion through the Holy, into the Most Holy, and there sprinkled on and before the Mercy Seat to accomplish atonement. The bullock represented Christ Jesus, and the goat (i.e., the Lord’s goat) represented the Church—his “Body.”
The two animals really constituted one sin-offering—Jesus’ sin-offering. The Church in the flesh is thus identified with Christ: she as his “Body” is as truly Christ as he the “Head.” Did not Jesus say to Saul of Tarsus, while the latter was on his way to Damascus to persecute the Church, “Saul, Saul, why persecutest thou ME?” (Acts 9:4) Thus if we are truly one with Christ Jesus, we ought also to be represented in the seals’ skins coverings of the Tabernacle’s furniture, though, as is obvious, not in the seals’ skins covering over the Tabernacle itself. But, while our justified and consecrated humanity our flesh is thus identified with Christ Jesus, the world does not and cannot so recognize it. On this point Brother Russell says:
“The world has seen the Priest—Head and Body—suffer as a sin-offering during this age; Jesus was manifested to the Jews in the flesh (as a sin- offering), and as Paul could say, so can all followers in his footsteps say, ‘Christ is manifest in our mortal flesh.’ (2 Cor. 4:11) As the whole Christ has thus been manifest and has suffered in the flesh, so they shall also be ‘glorified together before the world.’ (T84)
“The result of this action is two-fold; we become, first of all, members of Christ in the flesh, and he accepts us and treats us as such. We are first baptized, or immersed, into his death, his baptism. Then the figure changes; and we are raised up out of this baptism into death, as new creatures. Thereafter our flesh is counted as his flesh. So our relationship to Christ is two-fold: one appertaining to the flesh, the other to the spirit.” (R5394:1)
“From this standpoint he spoke when upbraiding Saul of Tarsus, saying, ‘Saul, Saul, why persecutest thou me?’ (Acts 9:4) So Jesus in the flesh (represented by his followers) was still in the world long after Jesus, as the Head of the church, had ascended up on high. Thus we see that the sufferings of the church all down the age have, in a sense, been the sufferings of Jesus.
“The Apostle speaks of himself as ‘always bearing about in the body the dying of the Lord Jesus.’ (2 Cor. 4:10) All the followers of the Lord Jesus bear about in their body the dying of the Lord Jesus.” (R5053:6)
The blue cloth, which symbolizes faithfulness, is present in the coverings of all the furniture save that of the “Brazen Altar.” And, since this cloth of blue was not visible while the seals’ skins covering was over it, it would seem to say that the faithfulness of the saints, though recognized by God, is hidden from all those who merely see our flesh.
The Table of the Shewbread was covered with a cloth of blue and a cloth of red. Here, we do not find, as in the case of the “Brazen Altar,” a single cloth of purple to show forth the royal and kingly honor to which those faithful unto death are to be ultimately exalted. Those, who are represented by this table of the shewbread, are no longer in the “Court”; nor have they yet attained unto that condition represented by the “Most Holy.” They are in the “Holy” and possess the treasure in an earthen vessel—the treasure, the divine nature, being represented in the fact that the table was made of gold. There is, however, a significance to the fact that a cloth of blue and a cloth of red were used to cover this Table of the Shewbread. Unlike the faithfulness unto death pictured in the altar of burnt-offering, where the death was virtually on behalf of the world (the “Camp”), the faithfulness here must be in the laying down of life “for the brethren”—for those who, as priests of God, are serving in the “Holy.” As Jesus laid down his life (not only for the world, but) for the “body’s sake,” so that it might be sustained in life, so, too, are we to lay down our lives for “the brethren.” “Hereby perceive we love, because he laid down his life for us: and we ought to lay down our lives for the brethren.” (1 John 3:16) The Apostle Paul delighted in this, for he said: “I, Paul, am made a minister; who now rejoice in my suffering for you, and fill up that which is behind of the afflictions of Christ for his body’s sake, which is the church.” (Col. 1:23,24) Such faithfulness on behalf of the brethren is even as food to their souls.
This, undoubtedly, is the reason why the cloth of blue and the cloth of red are manifest only in the coverings of this Table of the Shewbread and not in connection with the remaining vessels of the Holy. Yet, such faithfulness unto death will not be appreciated by the world; for here, too, they see only the seals’ skins covering—our flesh, our humanity.
Concerning the one and only piece of furniture which stood in the Most Holy of the Tabernacle, the Ark of the Covenant, it is interesting to note that its external covering was not seals’ skins but a cloth of blue—wholly of blue. It completely covered the seals’ skins covering and the vail with which this ark of the covenant was also covered. Is it not true of those who attain the condition represented by the Ark—the state of the glorified Christ “beyond the Vail”—that their flesh is no longer visible to those who once knew them as merely fleshly, human creatures? They receive the reward of their faithfulness—the victory of faith. It is “beyond the Vail,” which “vail” represents death. In the type, the seals’ skins covering was, in this instance, beneath the cloth of blue but, at the same time, above “the Vail” which directly covered the Ark. How exquisitely beautiful! It was as if to say: These New Creatures are no longer visible in the flesh, but are in the fullest sense partakers of the Divine Nature; yet their flesh has not passed “beyond the Vail,” for truly “flesh and blood cannot inherit the kingdom of God.” (1 Cor. 15:50) The blue covering, which has the significance of faithfulness, being the external covering over the Ark, seems to say that this class has been faithful. Though the world of mankind shall never again see their flesh, they will be called upon to recognize this faith- fulness. This they will do when, in the words of the Psalmist, they declare “this and that man was born in [Zion].” (Psa. 87:5,6)
As for the laver, it never was covered, whether within the Court or when it traveled with the Camp. It represented God’s Word—the Truth—especially as this centered in Christ Jesus. An Israelite, by looking upon this copper vessel, might, by reason of its highly polished surface, see therein reflected his own image. Just so, anyone, whether in or out of the “Court” condition, by looking unto the Word of God, may see therein depicted the perfections of the man Christ Jesus. Reflecting upon this, he may further see his own imperfections and the need for cleansing. Thus we have the reason why this vessel, unlike all the rest of the Tabernacle’s furniture, remained uncovered.
The Altar of Burnt Offering, of course, represented that Christ Jesus who, as a man, gave himself as a ransom sacrifice for the sin of the world (T22, 51,52) And while the Laver (and its water) represented the elementary aspects of Divine Truth (R4124:6), by extension one might also recognize him who identified himself with the Divine Truth (John 14:6). In the Septuagint and Samaritan Pentateuch both of these vessels are said to have been covered in the self-same way, i.e., with a cloth of purple and the seals’ skins.
If the Septuagint and the Samaritan Pentateuch are correct, we suggest that the Laver would then represent the same Christ Jesus who, at the age of 30 years, was begotten of God’s holy Spirit and for the rest of his days on earth was the great High Priest who kept the sacrifice of his humanity on the altar to the very end. Then because of his faithfulness to Jehovah, was in his resurrection exalted to the divine nature (Phil. 2:9-11) to “glory, honor and immortality.” (Rom. 2:7) Thus after faithfulness unto death, he was rewarded with the “royalty of the Kingdom.” This is what is represented by the “purple cloth” with which the Laver, when traveling, was covered. Of course neither Israel of old nor since, and for that matter neither has the rest of the world of mankind, come to an appreciation of the one who God has thus highly exalted. Here again we see the wisdom of God, for was it not his flesh as the man Christ Jesus that they saw and because of which they beheld in him “no form nor comeliness” or “beauty that they should desire him” (Isa. 53:2)? And this is what is represented in the seals’ skins covering which covered the purple cloth.
“It is remarkable that Moses says nothing in this connection respecting the Laver, which was one of the principal vessels. The omission is supplied by the LXX¹, at the end of this verse, and reads ‘And they shall take a purple cloth and cover the Laver and its base [foot], and they shall put it into a blue cover of skin, and put it on bars.’” (Lange, Commentary, Numbers chapter 4, p. 32)
Note that instead of reading “seals’ skins covering” the Greek expression has been rendered “a blue covering of skin” by both Bagster and Thomson in their respective translations of the Septuagint. We cannot be too sure that the LXX had not been tampered with.
“No mention is found in the Hebrew text of the mode of transporting it [Laver], but in Numbers iv.14, a passage is added in the Sept., agreeing with the Samaritan Pent. and the Samaritan version, which prescribes the method of packing it, viz. in a purple cloth, protected by a skin covering.” (McClintock & Strong, Cyclopedia)
It is possible that some copyist, noting that all the other Tabernacle furnishments were covered, assumed that one of his predecessors had un- intentionally dropped this portion from the text, and then inserted it here. We cannot know.
Bro. Russell suggested that the golden and gold-plated vessels of the Tabernacle’s Holy and Most Holy represented the Church (T115,120,121), but nowhere did he ever suggest that the Church was represented in the Court vessels—the Altar and the Laver. He did say that the Altar of Burnt-Offering represented the ransom sacrifice of Christ Jesus (T22). This Altar we know was covered with a purple cloth and seals’ skins. (Num. 4:13,14) And it is this that bears testimony to the fact that Jesus’ contemporaries never did see or recognize that faithfulness unto death for which in due time the Father rewarded him by way of exaltation to the royalty of the Kingdom. Blue (faithfulness) and red (unto death), when blended, yield purple (the color signifying royalty) (Phil. 2:7-11) All that his contemporaries could see was his flesh (represented by the seals’ skins covering)—that he was Joseph’s son, that he was a carpenter, that he came from the low-caste city of Nazareth! Thus they saw in him no “form or comeliness” nor “beauty” that they might desire him. (Isa. 53:2)
¹ LXX is 70 in Roman numerals. “Septuagint is the common title of the earliest and most important version of the Old Testament, namely, into Greek, and is generally held to have derived its title (seventy) from the traditionary number of its translators.” (McClintock & Strong, Cyclopedia, v. 9, p. 538)
As for the Laver, it was made of copper and filled with water. (Exod. 30:18; 38:8) Bro. Russell said that it represented the Word of God, the Truth. (R2671:5; R3267:1; R4124:6) It did not and could not represent the Church though by extension perhaps, it could represent Christ Jesus who, while he was still identified with the flesh, declared: “I am … the Truth.” (John 14:6) If, then, the Laver was covered when the Camp moved, it would merely bear testimony to the selfsame fact that Jesus’ contemporaries did not appreciate his faithfulness unto death as did his heavenly Father. They saw only his flesh (represented by the seals’ skins). Yet that flesh was the very embodiment of the Truth! Nor can anyone appropriate the waters of Truth without first recognizing Christ Jesus who made these waters available.
Staves and “Bars”
All the staves used to expedite the carrying of the furnishments of the Tabernacle were made of shittim [acacia] wood, overlaid with metals, as follows:
The candlestick and the “instruments of service” were not carried by means of staves, but on “bars” (carrying frame—RSV)—Num. 4:10,12. Though nothing is said as to the materials used for these, it may not be unreasonable to assume that they, too, were made of shittim wood, overlaid with gold.
The staves (and “bars”) were undoubtedly removed from the altars, table, etc., when and wherever the Israelites encamped along the way. There was, however, one exception: this was the Ark of the Covenant. We read specifically, “The staves shall be in the rings of the ark: they shall not be taken from it.” (Exod. 25:15)
To appreciate the significance of this, it is only necessary to remember that the Incense Altar and the Table of the Shewbread represented the Church “this side the vail,” while the treasure is still identified with the “earthen vessel”—the flesh (2 Cor. 4:7); and while the glory of the divine nature is still a hope, though “both sure and steadfast” (Heb. 6:19), to be realized only when we have “passed beyond the vail.” On the other hand, the Ark of the Covenant represented the Church “beyond the vail,” when this mortal (wood) shall have put on immortality (gold). Is this not also beautifully set forth in the coverings of the Ark as brought to our attention in Numbers 4:5,6? Note carefully, the first covering was to be the vail, representing “death”; the second was to be of seals’ skins, representing the flesh; the third was to be a cloth of blue, representing “faith” or “faithful- ness.” The Ark itself represented the Church “beyond the vail”—the glorified Christ. The order in which the Ark was covered seems thus to say that, while our “flesh” has not passed beyond the “vail,” the world will never again see us, save as with the eyes of faith they contemplate the faith and faithfulness of those by then “born in Zion.” (Psa. 87:5)
It is not strange, then, that the staves identified with the Altar of Incense and the Table of the Shewbread should be withdrawn at each camping site; for they represented the Church in its present “in part” condition; and the flesh, which has no part “beyond the vail,” can be at home only in this world. The New Creature—the spiritual entity—is not and never can be at home in this world; it will find its everlasting rest only when it reaches the “Temple” site in “Shiloh,” so beautifully depicted by the Ark of the Covenant in its ultimate position in Solomon’s Temple. When the Ark was finally delivered to its place in that glorious Temple of Solomon’s, its traveling days were over and the staves were drawn out. (1 Kings 8:8—KJV and Rotherham)
And so, the staves are identified with movement toward Canaan. The Church moves through this world, and while in the “flesh” may rest here and there; but it is never at home until it has attained its place in the glory of the Kingdom “beyond the second vail.” The “staves,” no longer being necessary, will have been “drawn out.”
The rings for the staves for carrying the Altar of Burnt-Offering were the identical ones as were in the corners of the grate.
“And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it. And he cast four rings for the four ends of the grate of brass, to be places for the staves.” (Exod. 38:4,5)
The antitypical significance of this seems to be that as we pilgrimage through this world, we are always carrying with us that which underlies the destruction of the flesh in our consecration unto God.
Scriptures describing the staves
ARK OF THE COVENANT:
“When the camp setteth forward … and shall put thereon the covering … and shall put in the staves thereof.” (Num. 4:5,6)
“The staves shall be in the rings of the ark: they shall not be taken from it.” (Exod. 25:15)
“And they drew out the staves [at the Temple site].” (1 Kings 8:8)
TABLE OF SHEWBREAD:
“And they shall spread upon … and shall put in the staves thereof.” (Num. 4:8)
GOLDEN [INCENSE] ALTAR:
“And upon … they shall spread … and shall put to the staves thereof.” (Num. 4:11)
ALTAR [OF BURNT-OFFERING]:
“And they shall put thereon … and put to the staves thereof.” (Num. 4:14)
Scriptures describing the bars
CANDLESTICK:
“And they shall … put it upon a bar.” (Num. 4:10)
INSTRUMENTS OF MINISTRY:
“And they shall … put them on a bar.” (Num. 4:12)
Instruments of Ministry
Consecration is the will of God (1 Thes. 4:3, Goodspeed) concerning us; and it begins, as it were, at the “Altar of Burnt Offering” which represents the Ransom Sacrifice of Christ Jesus (T22) whereby we are first justified, and then, thereby enabled to respond to the “high-calling” of God! (Phil. 3:14; Heb. 3:1) Nor is it strange that thereafter, every detail of the consecrated “way” is amply provided for. (Eph. 2:10)
In the initial consecration of the typical priesthood (Exodus 29; Leviticus 8), it will be recalled it was Moses, not Aaron, that carried out the ritual and sacrificed the animals which represented Aaron and his sons—the priesthood—in their consecration. Moses typified God, for is it not He, who during this Gospel Age accepts our justified humanities as the “better sacrifices” (Heb. 9:23); and Himself offers us upon His “altar”? And, as Moses, in the type, so does God antitypically, use the “instruments of ministry” to accomplish the foreordained purpose! From Exod. 27:3, we learn that the typical instruments identified with the Altar of Burnt Offering, in this connection, were as follows: “pans to receive the ashes … shovels … basins … fleshhooks, and … firepans (sometimes called censers, see Num. 4:14).” The shovels were undoubtedly to lift the ashes into the pans; the basins were to catch some of the blood to be used upon the altars etc.; the flesh-hooks probably were used for the flaying of certain animals, for separating certain parts of the carcasses from other parts, and for exposing more and more of the flesh to the fire: the censers were used for carrying live coals from the altar in the Court to the altar in the Holy. Another instrument of ministry associated with this altar, the knife (or knives) used for slaying the animals, is not specifically mentioned.
For us, the antitypical priesthood being consecrated and dedicated for the future work of blessing mankind (T39), these instruments have a very significant meaning! On accepting us, God figuratively using the “knife” slays us, and “receives” as it were, our blood (figuratively, in the basins), to be used, in due time, in bringing in atonement for the world of mankind. The merit, of course, does not lie in our blood, per se; but in that of Jesus Christ, whose righteousness having been imputed to us, made our response to the “high-calling” of God, possible. And, by way of this justification, we became, as it were, “clean animals” (not needing to be redeemed, Num. 18:17) suitable for offering upon God’s “altar.”
Thereafter, the Father’s chief concern is seen to be the complete destruction of this consecrated “flesh.” And, varied indeed, is the manner in which He uses His “instruments of ministry” to accomplish this end. The “flesh- hooks” He uses for this purpose are the various trials, besetments, disappointments, reversals, illnesses, bereavements, etc. that befall us as new creatures, whereby our “flesh” is exposed to the “fire” until the carcass is completely consumed either upon the “altar” or “without the Camp.”
And while the “fires” of destruction still burn upon the “altar” and “without the Camp,” there is another burning taking place in the “Holy” over live coals that were brought from the “Altar of Burnt Offering” in the “Court” to the “Golden Altar of Incense” in the “Holy.” The “incense” burnt upon these “coals” here represents the selfsame consecration, but from a slightly different viewpoint, viz., that as our beings come into contact with the trials of life, we yield the “sweet incense” (perfume) of praise and obedience to the heavenly Father’s will!
Seemingly it is nowhere stated as to what were “the instruments of ministry wherewith they serve in the sanctuary.” Jamieson, Fausett, and Brown say in their Commentary that reference is to “the official dress of the priests” mentioned in Exod. 31:12. We are not too sure this is the answer. Could it be that this is intended to reflect that there is a special, almost secret manner, in which God—during the period of our spiritual development—deals with us individually, and independently of everyone else? Are there not certain unique experiences which are peculiar, and to us alone; and which we may nevertheless recognize as His dealings with us, for the special purpose of making us “meet” for “the inheritance of the saints in light”? (Col. 1:12)
Identified with the Candlestick, were the following instruments of ministry: “the seven lamps … tongs … snuffdishes,” and shears (though these latter are not specifically mentioned), for the caring of the lamps—the trimming of their wicks, etc.; the oil vessels, in which was stored the olive oil which was poured into the lamp reservoirs. (Exod. 25:37,38; Num. 4:9)
And though these instruments, the oil, etc., were the charge of Eleazar (Num. 4:16), it seems that only the High Priest had the care of the lamps— Aaron and those of his sons that succeeded him in the office of High Priest (Exod. 27:21; 30:30; and T37 footnote)—at which time he was to offer incense “every morning … and … at even.” (Exod. 30:7,8)
The Candlestick represented the Church this side the “Vail” as a light-bearer. (T115) Aaron typified our High Priest Christ Jesus (Rev. 1:12,13), caring for its “lamps.” His “instruments of ministry,” we suggest, are such providences as by way of which he temporarily snuffs out a lamp, cleanses it, trims its wick, and replenishes the oil; then relights it so that it may the better shine forth. Thereafter, arises the “incense” of praise to Jehovah!
Identified with the Table of the Shewbread were the following instruments of ministry: dishes (platters) on which the shewbread rested; the spoons, used for measuring out the incense; the bowls—containers for the incense, and the covers. (Exod. 25:29; 30:36; Num. 4:7; 7:86) Here we have the other side of this matter of consecration, that by way of which our High Priest Jesus, uses us, as it were, in the service of others, by placing us here or there, where we are best enabled to bless our brethren.
The outermost covering over all these vessels of ministry—when the Camp moved on—it will have been noted, was always of seals’ skins (Num. 4:10, 12,14), showing that as we pass through this world, mankind are unable to “see” us for what we really are in the service of our God and his Christ; but only our “flesh” which nevertheless, is identified with Christ Jesus. (2 Cor. 4:11; Gal. 2:20; Phil. 1:21)
The only accessory to the Ark of the Covenant was the basin in which the High Priest carried the “blood of atonements” (Exod. 30:10) with which he besprinkled the Ark. This basin was made of copper (Exod. 27:3), representing a perfect humanity, and belonged actually to the Altar of Burnt-Offering which stood in the Court (Exod. 27:3). This most beautifully reflects the fact that the blood of atonements was for a time identified with the perfect humanity of the Christ!
The vessels identified with the Court’s Altar of Burnt-Offering—pans, shovels, basins, fleshhooks, and firepans (censers)—were placed atop the Altar of Burnt-Offering and covered with a purple cloth and seals’ skins (Num. 4:13,14) and carried with the Altar by means of staves. (See also Exod. 27:3)
The Candlestick and its instruments of ministry—lamps, tongs, snuff-dishes, etc. (Exod. 25:37,38)—were covered with a cloth of blue and seals’ skins (Num. 4:9,10) and were carried together by way of a bar.
The Table of Shewbread and its instruments of ministry—the bread, dishes, spoons, covers, and bowls (Exod. 25:29)—had three covers—a cloth of blue, a cloth of scarlet, and the seals’ skins (Num. 4:7,8)—and were carried by means of staves.
The Altar of Incense had no special instruments of ministry and was carried by means of staves.
The Ark of the Covenant had no special instruments of ministry and was covered with the Vail, the seals’ skins, and a cloth of blue (Num. 4:5,6), and was carried by means of staves. The only accessory used in the Most Holy was a basin in which the High Priest carried the blood with which he besprinkled the Ark of the Covenant, but this basin was made of copper and belonged to the Altar of Burnt-Offering in the Court (Exod. 27:3).
With regard to “the instruments wherewith they serve in the Sanctuary” (Num. 4:12), whatever these may have been, they were covered with a cloth of blue and the seals’ skins, and were carried by means of a bar. The phrase “the Sanctuary” could mean both the Holy and Most Holy of the Tabernacle. (See Exod. 38:37) It is, therefore, possible that the term “Sanctuary” in Num. 4:13 has reference to the Holy since there is no instrument of ministry mentioned in connection with the Ark of the Covenant in the Most Holy unless it be the basin (bowl) in which the blood of sprinkling was carried; but this, of course, like the copper censer (carried into the Holy from the Court), was made of copper. (See Lev. 27:3)
In considering the manner and by whom these instruments were carried, they may also be regarded as representing in a general (not specific) sense as the “truth.” In this connection we read in Isa. 52:11: “Be ye clean that bear the vessels of the Lord.”
“The vessels of the Lord in the Tabernacle, and also in the Temple, were those vessels which were connected with the holy services—in the Court, in the Holy and the Most Holy. They consisted of hooks, censer, pans, snuffers, cups, bowls—a variety of precious vessels. Those used in the Holy and the Most Holy were of gold, and those in the Court were of copper.
“The only ones who were allowed to handle these vessels were the consecrated class. The priests handled these in the Holy and the Most Holy in certain parts of the service, and in less important services they were covered up and borne in the hands of the Levites. So the vessels were handled only by the priests and the Levites. They required a cleansing before being used, and so were washed. Every bearer of these was required to be cleansed, typically washed free from sin.
“In the antitype, our Lord is the Great High Priest. The most faithful of his followers are those who are counted as the priesthood in God’s sight, on trial now to see whether they will constitute the priest in glory. But all who have made a consecration have the robe of Christ’s righteousness. Whoever is not thus clothed upon by the righteousness of Christ, whoever is not thus justified in God’s sight, can have neither part nor lot in handling the holy things —the precious truths.” (R5258:3)