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These pillars being socketed on brass (i.e., copper) suggest that the capability to bear judgment unscathed is the foundational element in respect of the exercise of all ministerial gift; for this is what brass signifies, whence it is put on the altar of atonement to sustain the fires that would consume the wood. This hanging has all the same Messianic symbols of blue, purple, scarlet, and fine twined linen as glorify the tapestry of the curtain and the veil, but the cherubim are omitted; the symbols of judgment would be unsuited there, where it is a question of receiving a guest. The brass sockets indeed speak of judgment, but a judgment borne; and they are hidden out of sight. The old welcoming word on the Roman door-steps of Salve was more encouraging than the warning one of Cave.
The method in which this instruction is conveyed is by a vast and elaborate system of symbols in connection with the scheme of the tabernacle. These symbols are impressive by reason of a certain majestic dignity in their arrangement, which is most strange; for it must be admitted that symbols are in a sense toys, though useful ones; and it is not easy in general to keep the mind from a kind of levity in considering them. For we may sometimes see a bereaved mother weeping as if her heart would break over a few little toys, which to her are as pitiful and pathetic as to others they are puerile and unmeaning. Symbolism had to be used, as Italian is used in music, because it is the only language universally understood (in connection with that subject); and, further, there are no other means — even now, much less in olden times — of conveying in human language many of the highest spiritual principles. Besides this, symbols attract the attention, impress the memory, and enlighten the understanding.
No, no; “better not prophesy unless you know.” And you can never know of anything till it is positively there before you. That is the true ‘agnostic,’ or, (if you prefer the Latin to the Greek word) ‘ignoramus,’ view of the matter. “Teach thy tongue to say, I do not know.” From the Jewish Talmud comes that advice, but it is sound and good.
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Prominent among the exchangers will be always Dan, ever enterprising, erratic, and seeking a new departure. He is “religious” too, and this is what makes him dangerous — “a serpent in the way, an adder in the path, that bites the horse’s heels so that his rider shall fall backward.” It was the sons of Dan who robbed that religious young man, Micah, of his idol and priest, and then set it up at Laish; thus being the first to formally institute the treasonable wickedness of idolatry. That was what Reuben gave when his brethren, in the agony of that mortal struggle, were giving their heart’s blood, Reuben was giving his heart-searchings. Whilst Zebulun and Naphtali were “jeoparding their lives on the high places of the field,” in death clutch with a valiant foe, Reuben was amongst the sheepfolds, searching his heart as to what he ought to do — in the expressive American phrase, “sitting on the fence.” I expect he had nearly made up his mind about the time that the battle was over.
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We frequently hear sympathy when unaccompanied with help spoken slightingly of, but indeed it is a priceless quality under any circumstances. The little boy ran into his father’s study, and holding up his hand, with trembling lip and troubled brow, said, “I’se hurted my finger.” “Well, my little man,” replied the philosopher, looking up over his spectacles and keeping his hand on the open page of the De Augmentis, “How can I help you?” The little fellow burst into a flood of tears and ran away. Abraham said, “God shall provide a lamb;” but when the time came, he “lifted up his eyes and looked, and behold behind him a ram.”
All this is true of that spiritual revelation and instruction which comes primarily from on high, to show us our sins and dangers, to guard us from hell and guide us to heaven, to heal and refresh our eyes — though it be painful at first as the sun’s rays to those who have been long buried in the dark mines. The Seer looks on all things with eyes that pierce through the mere outward shell, and discern the vital and spiritual meaning; not like the “dumb driven cattle,” who “have eyes and see not,” except what lies on the surface. When the lady said to Turner that she could see no colours similar to his in nature, the great painter replied, “Don’t you wish, madam, that you could?” He could see them — could see all the gorgeous hues of the sunset in a bit of wet stone. Bruce could see how to win a battle, and Solomon how to live in king’s palaces, by looking at a spider; as another learnt how to build a bridge over the Tweed by looking at a spider’s web.
Yet for all this he adheres to the revealed will of God to the disastrous end, and achieves vastly more than any other human being that ever lived. “Beware of dogs” and the canine spirit, which returns to what it has rejected, and submits to a human chain. “But he shall overcome at the last.” In the battle of spiritual life some Blücher shall come before the night falls, and bring with him the victory that was never really doubtful, though it often seemed so. It is the spirit of the new dispensation surpassing the old, as the blood of Christ speaks better things than that of Abel. Joseph had somewhat anticipated it, “Unmoved by … wrath, … unchilled in love.” How fit that these two beautiful types of what our Lord Jesus Christ is — to God and to man — should rest together, side by side, at the close of the pilgrim’s journey!
This horrible and melancholy disease is not, I think, so much a type of sin in general — other diseases typify that — but of some of the worst forms of sin, especially in respect of its loathsomeness and corruption, its contagion and its impossibility of cure, save by the direct power of God. The birds of prey are excluded — “… the vulture and the kite after his kind, every raven after his kind.” These feed not only on death like the carnivora, but on corruption. This is the nature that finds delight in the contemplation and appropriation of what is not only dead but foul and putrid. Unfortunately we know too well that there is, and when we stand outside the cage of a bird like the African “Sociable Vulture,” and see it plunge its reeking beak in some loathsome carrion, we are apt to wonder what enjoyment it finds in that. There are European Sociable Vultures as well who feed on garbage, it may be. These directions respecting food were given to the Jews, firstly, in order to make a distinction between them and all other peoples, for at that period God had an object in secluding His own people that they might have a fair trial by being kept from mingling with other nations and their contaminations.
