The following commentary covers Chapters 24 and 25.
The
conditional covenant confirmed by blood, relationship
with God follows
This covenant, made on
condition of the obedience of the people, was confirmed
by blood [1] (chap. 24.) The blood being shed, death having thus come
in as God's judgment, the elders go up to enter into
relationship with God. They see His glory, and continue
their human and terrestrial life; they eat and drink.
The tabernacle
— the patterns of heavenly things
But Moses is called near
to God, to see the patterns of things more excellent, of
heavenly things—of things which make provision
indeed for the faults and the failures of God's people,
but reveal to them the perfection and varied glories of
Him whom they approach as His people. Only they still
carry the stamp of the dispensation to which they belong,
as is true of everything which is not founded on, and
characterised by, association with a glorified Christ,
the fruit of eternal redemption, the eternal expression
of the counsels of God. That however in which the figures
do not answer to the antitypes, as we know them, is not
in the things themselves, but in the liberty of access,
and the way that has been opened, and we admitted to
them, things connected withal with far higher privileges [2]. The form of realisation was
dependent on the actual state of things. Priesthood there
was, but many priests because they were mortal; we, but
one, because He dies not. The veil, behind which God was
and which barred the way to God, is for us rent, and the
way into the holiest open, so that the holy and the most
holy place are for us in spirit thrown together. Still
the general figure remains, and it does not appear that
there will be a rent veil in the millennium, though all
the blessing depends on Christ's death. Our place is
peculiar; associated with Christ as sons with the Father,
and as members of His body; also heavenly in our hope and
calling, as belonging to the new creation.
Two aspects of the
tabernacle: the glories of Christ, and the means of
relationship of God with His people
The glories in every way
of Christ the Mediator are presented in the tabernacle;
not precisely, as yet, the unity of His people,
considered as His body, but in every manner in which the
ways and the perfections of God are manifested through
Him, whether in the full extent of the creation, in His
people, or in His Person. The scene of the manifestation
of the glory of God, His house, His domain, in which He
displays His being (in so far as it can be seen); the
ways of His grace and His glory; and His relationship
through Christ with us—poor and feeble creatures,
but who draw nigh unto Him—are unfolded to us in it,
but still with a veil over His presence, and with God,
not the Father [3].
The question is, How is man with God—can he
approach? not love coming out to seek, and reception by
the Father. God is on the throne justly requiring
righteousness and holiness according to His own nature,
not in sovereign love seeking men when in a state
contrary to it. This, and the relationship of sons, make
the whole basis different as to the relationship with
God. But the moral ground of its possibility is found in
these types, with the contrast already mentioned.
Thus the tabernacle had
two aspects—the glory which was His own, and the
means of the relationship of God with His people. This is
true even of the Lord Jesus. I can view His cross in its
absolute perfectness, according to the thoughts and the
heart of God; I can also find there that which answers
all my wants and failures.
Apparent
descriptive order of details arising from the linking
together of things connected with the two aspects
It would lead me too far
to enter into the details of the construction of the
tabernacle and its utensils, but I will make some general
remarks. There is a certain appearance of disorder in the
description, in that it is interrupted by the description
of the vesture, and of the order of consecration, of
Aaron. Thus the altar of burnt offering comes before the
priest's vesture and consecration, the laver after. But
this arises from what I have just said. There are things
which are the manifestation of God, the place of meeting
with Him and what belongs to it, others which refer to
the presentation of man to God, and his service in these
places; these things are linked together, for there are
some manifestations of God which are the points and means
of the approach of man, as the cross; for there indeed
man in the height of his sin, and God in infinite love
and laying the ground of righteousness, and righteousness
for us, meet. It is the central point in all moral
history, where every issue of good and evil was settled
for eternity; and while it is the point at which man
draws nigh, there is something there besides the act of
drawing near, or even of serving God [4].
God's
manifestation of Himself; the priesthood; man's way of
drawing near
The description of the
tabernacle presents to us, first, the things in which God
manifests Himself, as the object, however, of the
spiritual knowledge of human intelligence (by faith of
course); and then the priesthood, and that which man does
or uses in drawing near to Him who thus reveals Himself.
The place of
approach to God
First, then, there are the
things which are found in the holy of holies, and the
holy place: the ark of the covenant, the table of the
shewbread, and the candlestick with seven branches. This
is what God had established for the manifestation of
Himself within the house where His glory dwelt, where
those who enter into His presence could have communion
with Him. In result none could enter into the most holy
place, for the high priest only went in to place the
blood on the mercy-seat, and not for communion then, and
with a cloud of incense that he might not die [5] (see Heb. 9). But it was in itself
the place of approach to God. Then we have the
arrangement and structure of the tabernacle which
enclosed all these things, and which was divided into two
parts; and then the altar of burnt-offerings, and the
court where it stood, to the end of verse 19, chapter 27.
We will consider these things first. It is there the
first part ends.
The priesthood
In that which follows
there is what regards the action of man therein—of
the priests; and God orders certain things to be brought
in for that. This it is which consequently introduces the
priesthood, which acted in it, and which alone could, in
fact, so act. Hence the description of the priesthood
interrupts the description of the various parts and
furniture of the tabernacle; what follows it refers to
its exercise.
The ark, the
judicial throne of God
The ark of the covenant
was the throne where God manifested Himself, if any could
go in in righteousness [6], and as the seat of His sovereignty over
every living man—the God of the whole earth. It was
also, however, the throne of relationship with His
people. The law—the testimony of what He required of
men—was to be placed there. Over it was the
mercy-seat, which covered it in, which formed the throne,
or rather the basis of the throne, as the cherubim
(formed of the same piece), which were its supporters,
did its sides. In itself it seems to me a marvellous
connection of the human and divine righteousness in the
Lord Jesus. The law was hid in it, and, in divine
government of man on earth, this formed the perfect rule;
it was the measure of responsibility of man as a child of
Adam, in its abstract foundations, which the Lord
adduces—the perfection of creature relationship with
God; and we know that the law was in Christ's heart. He
was perfect in human obedience and love to His Father. He
lived perfectly up to the responsibility of man according
to God in His inner man [7]. But He also glorified God—all that
God is in love, divine righteousness, truth, majesty. All
God is was glorified by the Son of man, and not only the
Son of man goes righteously into the glory of God, but
God is fully revealed as the place of access for us in
that character: righteousness is proved by His going to
His Father. The shittim-wood and the tables of the law
are there, but all is clothed with the gold—God's
own righteousness is there too. It is with this communion
is [8], only as yet the veil hid it
within. The character as yet was a judicial throne. At
that time man (save Moses owned in grace) could not go
in, and God did not come out. Now He has come out in
grace, clothing Himself in humiliation that He in perfect
grace may be with us; and man is gone into the glory
according to the title of an accomplished redemption.
The cherubim,
executors of the will of God's judicial power
The cherubim, throughout
the Old Testament, wherever they act, are connected with
the judicial power of God, or are the executors of the
will of that power; and in the Apocalypse they are
generally connected with providential judgments, and
belong to the throne, but the seraphic character is
connected with them there, so that the throne judges, not
merely in present governmental judgment, but finally
according to God's.
The necessity for
the blood on the mercy-seat
Here, then, God manifested
Himself as the Supreme God in His moral being, armed with
power to enforce respect to His laws, and to keep account
of all that was done. This character of God in Himself
also is why the blood—witness of all that had been
done for those who were thus responsible, and satisfying
all the moral nature of Him who sat there—was put
upon the mercy-seat; but every year, a witness that the
work which did that was yet undone [9]. Nor was it exactly there that God was
directly in connection with His people; but thence came
forth the communications which were to be made to them:
"And there will I meet with thee," said God to
Moses, "and I will commune with thee from above the
mercy-seat, from between the two cherubim which are upon
the ark of the testimony, of all the things which I will
give thee in commandment unto the children of
Israel." Moses, who receives the thoughts of God for
the people, was there to have his intercourse with
Jehovah, and that without the veil [10].
The manifestation
of God in judgment and in government
It was, then, the most
intimate and most immediate manifestation of God, and
that which came nearest to His very nature, which does
not thus manifest itself. But it was a manifestation of
Himself in judgment and in government [11], it was not as yet in man, neither
according to man, but within the veil. In Christ we find
Him thus, and then it is in perfect grace and
divine righteousness, proved by man's place, and the
latter only when the veil has been rent; till then Christ
remained alone, for grace was rejected as well as law
broken.
The table of
showbread and the golden candlestick
Outside the veil was the
table with its twelve loaves and the golden candlestick.
Twelve is administrative perfection in man—seven,
spiritual completeness, whether in good or evil The two
are found outside the veil, inside which was the most
immediate manifestation of God, the Supreme, but who hid
Himself, as it were, yet, in darkness. Here was light and
nourishment: God in power manifested in man;
administrative power revealed amongst men, and, in
historical fact, in connection with the twelve tribes.
But faith recognises both in Christ, and the light of the
Holy Ghost makes us know it, if priests, to enter into
the holy place, before it is actually revealed in power,
while all is otherwise darkness, and God is giving the
light of the Holy Ghost [12].
The twelve tribes were,
for the time being, that which answered externally to
this manifestation. It is found in the new Jerusalem. The
primary idea was the manifestation of God in the holy
place in man, and by the Spirit.
[1]
Death was the penal sanction, as it was also, because
such, the delivering power in grace
[2] Hence in Hebrews you never have
the Father and our relationship with Him, nor with
Christ, and in what is found there is more contrast than
comparison.
[3] We see the glory unveiled in the
face of Jesus Christ and approach boldly, because the
glory in His face is the proof of redemption and the
perfect putting away of our sins, for He who bore them
has them not on Him in the glory.
[4] We are apt to consider the cross
simply in respect of our sins. In coming to God it is the
only right, the only possible way. But when, at peace
with God, we weigh what it is, we shall find every moral
question brought to an issue there; man in absolute
wickedness, that is, rejecting God in goodness with scorn
and hatred; Satan's full and universal power over him;
Man in perfectness in Christ—absolute obedience and
absolute love to the Father; God in righteousness against
sin in the highest way ("it became Him"), and
infinite love to the sinner; all is brought out on the
cross in Christ, and all to our blessing, and so that we
should be in glory with Him, and like Him, as the fruit
of the travail of His soul—a blessed portion.
[5] This was the result of the failure
of the priesthood, in the person of Nadab and Abihu,
which, as everything placed under man's responsibility
(and all, save of course actual redemption, has been so)
was immediate. So in the case of Adam, Noah, the law,
here the priesthood, Solomon son of David,
Nebuchadnezzar, and so, as Paul testifies, the church.
[6] But not, I think, separate from
holiness, for it was in the holiest, and could not be if
God was there as His dwelling, and not taking merely duty
as the measure of what was accepted. But, while God
Himself was to be approached who is holy, it was a
throne, and judicial, and so righteous in character.
Holiness is the character of a nature delighting in
purity, and which repels evil. Righteousness Judges it
with authority. It was not merely man's responsibility,
but what God was.
[7] The first is the essence of
creature perfection, adding the place of Son. The second,
the actual responsibility of man's place measured by that
place.
[8] Only now, as already noticed,
there is another relationship entered into with the
Father. This is relationship, not nature, though of
course that nature is necessarily involved in it. Hence,
but only after His resurrection, Christ says, I go to my
Father and your Father, my God and your God. There is
that with God according to the character here spoken of,
but there is that with the Father in the relationship and
liberty in which Christ Himself is, and into which we are
adopted. This difference of nature and relationship is
strikingly brought out in John's writings—grace, and
what the divine nature makes necessary. See John 4 as to
worshippers, and 1 John 1. The Father could not be
revealed but by the Son. But also the veil was rent in
the cross, and we are before God in divine righteousness
according to what He is as such. In the full character of
this as to both, we are in Him. Elsewhere I have touched
on the difference of the sense of relationship with God
as sons, and the knowledge of the Father as such,
personally revealed in the Son. The first is Paul's
ground, and he seldom goes beyond it; the latter, John's.
The epistle to the Hebrews gives direct access to God in
the holiest, but the Father is not found in it.
[10] The communications of the Old
Testament, and all that belongs to the law come directly
from God, but do not belong to a system which gives
direct access to Him.
[11] This is true; but, in its typical
(or perhaps I should say spiritual) application, not in
the letter, but in the spirit, there was another
important element of truth in it. It was the place where
God was approached not where He dealt with man's
responsibility as man. This was at the brazen altar, the
place of sacrifice, the first thing met, when man had to
come as a sinner, when consequently what man ought to be
was in question, what he ought to be for God surely,
still what man ought to be as man. In coming to the
mercy-seat in the holiest of all, what God is was in
question. Man has to be meet for God's own presence,
then, in the holiest. And in truth the rest was only
testing man. He was not innocent in Paradise, and as a
sinner could not come to God, according to what God is,
being a sinner. It is only through the rent veil in a
heavenly Paradise he can have to say to Him; though on
the ground of the work then accomplished He will have an
earthly people also, in whose heart the law will be
written.
[12] Therefore it is that, in another
sense, we have twelve apostles attached to the Lord in
the flesh, and seven churches for Him who has the seven
Spirits of God.
Exodus 25 Bible Commentary
John Darby’s Synopsis
The conditional covenant confirmed by blood, relationship with God follows
This covenant, made on condition of the obedience of the people, was confirmed by blood [1] (chap. 24.) The blood being shed, death having thus come in as God's judgment, the elders go up to enter into relationship with God. They see His glory, and continue their human and terrestrial life; they eat and drink.
The tabernacle — the patterns of heavenly things
But Moses is called near to God, to see the patterns of things more excellent, of heavenly things—of things which make provision indeed for the faults and the failures of God's people, but reveal to them the perfection and varied glories of Him whom they approach as His people. Only they still carry the stamp of the dispensation to which they belong, as is true of everything which is not founded on, and characterised by, association with a glorified Christ, the fruit of eternal redemption, the eternal expression of the counsels of God. That however in which the figures do not answer to the antitypes, as we know them, is not in the things themselves, but in the liberty of access, and the way that has been opened, and we admitted to them, things connected withal with far higher privileges [2]. The form of realisation was dependent on the actual state of things. Priesthood there was, but many priests because they were mortal; we, but one, because He dies not. The veil, behind which God was and which barred the way to God, is for us rent, and the way into the holiest open, so that the holy and the most holy place are for us in spirit thrown together. Still the general figure remains, and it does not appear that there will be a rent veil in the millennium, though all the blessing depends on Christ's death. Our place is peculiar; associated with Christ as sons with the Father, and as members of His body; also heavenly in our hope and calling, as belonging to the new creation.
Two aspects of the tabernacle: the glories of Christ, and the means of relationship of God with His people
The glories in every way of Christ the Mediator are presented in the tabernacle; not precisely, as yet, the unity of His people, considered as His body, but in every manner in which the ways and the perfections of God are manifested through Him, whether in the full extent of the creation, in His people, or in His Person. The scene of the manifestation of the glory of God, His house, His domain, in which He displays His being (in so far as it can be seen); the ways of His grace and His glory; and His relationship through Christ with us—poor and feeble creatures, but who draw nigh unto Him—are unfolded to us in it, but still with a veil over His presence, and with God, not the Father [3]. The question is, How is man with God—can he approach? not love coming out to seek, and reception by the Father. God is on the throne justly requiring righteousness and holiness according to His own nature, not in sovereign love seeking men when in a state contrary to it. This, and the relationship of sons, make the whole basis different as to the relationship with God. But the moral ground of its possibility is found in these types, with the contrast already mentioned.
Thus the tabernacle had two aspects—the glory which was His own, and the means of the relationship of God with His people. This is true even of the Lord Jesus. I can view His cross in its absolute perfectness, according to the thoughts and the heart of God; I can also find there that which answers all my wants and failures.
Apparent descriptive order of details arising from the linking together of things connected with the two aspects
It would lead me too far to enter into the details of the construction of the tabernacle and its utensils, but I will make some general remarks. There is a certain appearance of disorder in the description, in that it is interrupted by the description of the vesture, and of the order of consecration, of Aaron. Thus the altar of burnt offering comes before the priest's vesture and consecration, the laver after. But this arises from what I have just said. There are things which are the manifestation of God, the place of meeting with Him and what belongs to it, others which refer to the presentation of man to God, and his service in these places; these things are linked together, for there are some manifestations of God which are the points and means of the approach of man, as the cross; for there indeed man in the height of his sin, and God in infinite love and laying the ground of righteousness, and righteousness for us, meet. It is the central point in all moral history, where every issue of good and evil was settled for eternity; and while it is the point at which man draws nigh, there is something there besides the act of drawing near, or even of serving God [4].
God's manifestation of Himself; the priesthood; man's way of drawing near
The description of the tabernacle presents to us, first, the things in which God manifests Himself, as the object, however, of the spiritual knowledge of human intelligence (by faith of course); and then the priesthood, and that which man does or uses in drawing near to Him who thus reveals Himself.
The place of approach to God
First, then, there are the things which are found in the holy of holies, and the holy place: the ark of the covenant, the table of the shewbread, and the candlestick with seven branches. This is what God had established for the manifestation of Himself within the house where His glory dwelt, where those who enter into His presence could have communion with Him. In result none could enter into the most holy place, for the high priest only went in to place the blood on the mercy-seat, and not for communion then, and with a cloud of incense that he might not die [5] (see Heb. 9). But it was in itself the place of approach to God. Then we have the arrangement and structure of the tabernacle which enclosed all these things, and which was divided into two parts; and then the altar of burnt-offerings, and the court where it stood, to the end of verse 19, chapter 27. We will consider these things first. It is there the first part ends.
The priesthood
In that which follows there is what regards the action of man therein—of the priests; and God orders certain things to be brought in for that. This it is which consequently introduces the priesthood, which acted in it, and which alone could, in fact, so act. Hence the description of the priesthood interrupts the description of the various parts and furniture of the tabernacle; what follows it refers to its exercise.
The ark, the judicial throne of God
The ark of the covenant was the throne where God manifested Himself, if any could go in in righteousness [6], and as the seat of His sovereignty over every living man—the God of the whole earth. It was also, however, the throne of relationship with His people. The law—the testimony of what He required of men—was to be placed there. Over it was the mercy-seat, which covered it in, which formed the throne, or rather the basis of the throne, as the cherubim (formed of the same piece), which were its supporters, did its sides. In itself it seems to me a marvellous connection of the human and divine righteousness in the Lord Jesus. The law was hid in it, and, in divine government of man on earth, this formed the perfect rule; it was the measure of responsibility of man as a child of Adam, in its abstract foundations, which the Lord adduces—the perfection of creature relationship with God; and we know that the law was in Christ's heart. He was perfect in human obedience and love to His Father. He lived perfectly up to the responsibility of man according to God in His inner man [7]. But He also glorified God—all that God is in love, divine righteousness, truth, majesty. All God is was glorified by the Son of man, and not only the Son of man goes righteously into the glory of God, but God is fully revealed as the place of access for us in that character: righteousness is proved by His going to His Father. The shittim-wood and the tables of the law are there, but all is clothed with the gold—God's own righteousness is there too. It is with this communion is [8], only as yet the veil hid it within. The character as yet was a judicial throne. At that time man (save Moses owned in grace) could not go in, and God did not come out. Now He has come out in grace, clothing Himself in humiliation that He in perfect grace may be with us; and man is gone into the glory according to the title of an accomplished redemption.
The cherubim, executors of the will of God's judicial power
The cherubim, throughout the Old Testament, wherever they act, are connected with the judicial power of God, or are the executors of the will of that power; and in the Apocalypse they are generally connected with providential judgments, and belong to the throne, but the seraphic character is connected with them there, so that the throne judges, not merely in present governmental judgment, but finally according to God's.
The necessity for the blood on the mercy-seat
Here, then, God manifested Himself as the Supreme God in His moral being, armed with power to enforce respect to His laws, and to keep account of all that was done. This character of God in Himself also is why the blood—witness of all that had been done for those who were thus responsible, and satisfying all the moral nature of Him who sat there—was put upon the mercy-seat; but every year, a witness that the work which did that was yet undone [9]. Nor was it exactly there that God was directly in connection with His people; but thence came forth the communications which were to be made to them: "And there will I meet with thee," said God to Moses, "and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all the things which I will give thee in commandment unto the children of Israel." Moses, who receives the thoughts of God for the people, was there to have his intercourse with Jehovah, and that without the veil [10].
The manifestation of God in judgment and in government
It was, then, the most intimate and most immediate manifestation of God, and that which came nearest to His very nature, which does not thus manifest itself. But it was a manifestation of Himself in judgment and in government [11], it was not as yet in man, neither according to man, but within the veil. In Christ we find Him thus, and then it is in perfect grace and divine righteousness, proved by man's place, and the latter only when the veil has been rent; till then Christ remained alone, for grace was rejected as well as law broken.
The table of showbread and the golden candlestick
Outside the veil was the table with its twelve loaves and the golden candlestick. Twelve is administrative perfection in man—seven, spiritual completeness, whether in good or evil The two are found outside the veil, inside which was the most immediate manifestation of God, the Supreme, but who hid Himself, as it were, yet, in darkness. Here was light and nourishment: God in power manifested in man; administrative power revealed amongst men, and, in historical fact, in connection with the twelve tribes. But faith recognises both in Christ, and the light of the Holy Ghost makes us know it, if priests, to enter into the holy place, before it is actually revealed in power, while all is otherwise darkness, and God is giving the light of the Holy Ghost [12].
The twelve tribes were, for the time being, that which answered externally to this manifestation. It is found in the new Jerusalem. The primary idea was the manifestation of God in the holy place in man, and by the Spirit.
[1] Death was the penal sanction, as it was also, because such, the delivering power in grace
[2] Hence in Hebrews you never have the Father and our relationship with Him, nor with Christ, and in what is found there is more contrast than comparison.
[3] We see the glory unveiled in the face of Jesus Christ and approach boldly, because the glory in His face is the proof of redemption and the perfect putting away of our sins, for He who bore them has them not on Him in the glory.
[4] We are apt to consider the cross simply in respect of our sins. In coming to God it is the only right, the only possible way. But when, at peace with God, we weigh what it is, we shall find every moral question brought to an issue there; man in absolute wickedness, that is, rejecting God in goodness with scorn and hatred; Satan's full and universal power over him; Man in perfectness in Christ—absolute obedience and absolute love to the Father; God in righteousness against sin in the highest way ("it became Him"), and infinite love to the sinner; all is brought out on the cross in Christ, and all to our blessing, and so that we should be in glory with Him, and like Him, as the fruit of the travail of His soul—a blessed portion.
[5] This was the result of the failure of the priesthood, in the person of Nadab and Abihu, which, as everything placed under man's responsibility (and all, save of course actual redemption, has been so) was immediate. So in the case of Adam, Noah, the law, here the priesthood, Solomon son of David, Nebuchadnezzar, and so, as Paul testifies, the church.
[6] But not, I think, separate from holiness, for it was in the holiest, and could not be if God was there as His dwelling, and not taking merely duty as the measure of what was accepted. But, while God Himself was to be approached who is holy, it was a throne, and judicial, and so righteous in character. Holiness is the character of a nature delighting in purity, and which repels evil. Righteousness Judges it with authority. It was not merely man's responsibility, but what God was.
[7] The first is the essence of creature perfection, adding the place of Son. The second, the actual responsibility of man's place measured by that place.
[8] Only now, as already noticed, there is another relationship entered into with the Father. This is relationship, not nature, though of course that nature is necessarily involved in it. Hence, but only after His resurrection, Christ says, I go to my Father and your Father, my God and your God. There is that with God according to the character here spoken of, but there is that with the Father in the relationship and liberty in which Christ Himself is, and into which we are adopted. This difference of nature and relationship is strikingly brought out in John's writings—grace, and what the divine nature makes necessary. See John 4 as to worshippers, and 1 John 1. The Father could not be revealed but by the Son. But also the veil was rent in the cross, and we are before God in divine righteousness according to what He is as such. In the full character of this as to both, we are in Him. Elsewhere I have touched on the difference of the sense of relationship with God as sons, and the knowledge of the Father as such, personally revealed in the Son. The first is Paul's ground, and he seldom goes beyond it; the latter, John's. The epistle to the Hebrews gives direct access to God in the holiest, but the Father is not found in it.
[9] Hence there was still an unrent veil.
[10] The communications of the Old Testament, and all that belongs to the law come directly from God, but do not belong to a system which gives direct access to Him.
[11] This is true; but, in its typical (or perhaps I should say spiritual) application, not in the letter, but in the spirit, there was another important element of truth in it. It was the place where God was approached not where He dealt with man's responsibility as man. This was at the brazen altar, the place of sacrifice, the first thing met, when man had to come as a sinner, when consequently what man ought to be was in question, what he ought to be for God surely, still what man ought to be as man. In coming to the mercy-seat in the holiest of all, what God is was in question. Man has to be meet for God's own presence, then, in the holiest. And in truth the rest was only testing man. He was not innocent in Paradise, and as a sinner could not come to God, according to what God is, being a sinner. It is only through the rent veil in a heavenly Paradise he can have to say to Him; though on the ground of the work then accomplished He will have an earthly people also, in whose heart the law will be written.
[12] Therefore it is that, in another sense, we have twelve apostles attached to the Lord in the flesh, and seven churches for Him who has the seven Spirits of God.