We have the subject of forgiveness brought before us prominently in each of the three portions of reading that fall to the day. In the reading from the book of Exodus we have the account of how the Holy and Most Holy Places have to be made, and the various symbols which were used in connection with the service in the wilderness. We have an account of the division between the Most Holy Place and the Holy Place, by the veil of red and blue and purple and fine twined linen, and the covering of similar material of the door of the Most Holy Place, and we are reminded of the instructions that were given, that everything was to be made exactly in accordance with the pattern that was shown to Moses in the mount. W e are reminded of the service carried out in connection with that Most Holy Place, and the terrible lessons of the sacredness of God’s presence.
We do well to remind ourselves of that which lies at the base of that forgiveness, for we cannot properly appreciate all that is involved in God offering forgiveness, unless we realise the position in which we stand by nature and the terribleness and sanctity of the presence of God. These were lessons which were enforced on the Israelites continually through the law, which we understand was a schoolmaster, to bring them to Christ, and we stand in the same privileged position of having been brought near and standing fast in the liberty we have in Christ.
But we have to remind ourselves that this liberty is by no means license, and we get the meaning of it on the basis of human affairs. If a man turns a dog at liberty he does not mean that the creature has license to act how he likes. He is allowed a certain license because he can be trusted to behave, and in effect that is the foundation of our liberty in Christ.
We shall not forget, if we take full advantage of the helps we have given to us, and one of these helps is the study of the law, to remind us of our position of favour and privilege in that connection. So it is quite appropriate on occasions like this to look at those symbols which taught the Israelites the sacredness of the presence of God, and the special position of privilege in which they stood in being able to draw near.
In large measure we can understand those symbols. They are so well known that there is no longer any matter of dispute. We all agree that those symbols of the materials used in the weaving of that veil are indicative of the various phases in the character of Christ. Beyond all question, the scarlet was representative of human nature, for it is always used in that connection, and we have any amount of scriptural authority for taking it as having this meaning. Purple was the royal colour and has reference to kingship. The fine linen represented perfect righteousness, and it is used to symbolize this repeatedly: “The fine linen is the righteousness of saints.” There is some difficulty in regard to the blue, but I think it is connected with the heavenly origin of it all; for in the land where these symbols were given, during the day time the sky was perfectly blue, and when men thought of God and raised their eyes to heaven they would see the blue sky above them. The veil was hung on four pillars, which are, of course, the four pillars of the church. In many ways we are able to see the significance of these symbols in a manner which was quite beyond the Israelites of those days.
One feature which comes out in that chapter is the distinction between the veil which separated the Holy and Most Holy Place. They were of different qualities, and expositors have recognised that fact and supposed it meant that the inner veil was more valuable and of better material, as befitted its place— but there was something more than that. The outer veil was wrought with needlework, but the inner veil was cunningly woven, and it seems to suggest the difference between that which is on the outside and that which approaches towards the Most Holy Place. There is a difference which is observable in ourselves. In early days character is very plastic, it can be moulded. We do not know how a child will turn out, but as we get toward the end character becomes more advanced, and there is coming a time when character will be permanent— cunningly woven—there will be no more altering it. This, so far as the facts of the case are concerned, seems to be suggested in the cunningly woven veil. There are very many other features which would perhaps tend to take us aside from the main object of our assembly.
But let us just remember these very special instructions, given to Israel in connection with the approach into the Most Holy Place. Only one man was permitted to go in at all—the High Priest; then only on certain occasions, to make atonement for the people. He had to wash in water, and put on specially prepared garments, and the warning was given that if he neglected these things death would be the penalty. When he went in all Israel would be aware of that fact, and although their High Priest was chosen from among the tribes, and held a position of prominence, he had to take all these precautions and act exactly in accordance with divine instructions. They were not permitted to follow—they had to wait for him to come back with a message of peace. We see the significance of this. Our High Priest has passed through the veil. He failed in not one particular. He carried out what was required, and brought perfect righteousness. He went through with the perfect sacrifice; the incense was there, which made him absolutely acceptable to God. He has passed through into the Most Holy Place, while we wait for his return with a message of peace.
The Origin of the Organic World – Part One