“The Tabernacle its construction and furnishings”, Part 22

You shall make a screen (Hebrew masak a hanging or curtain) for the door of the tabernacle,
woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver
.” (Exod 26:

Having now examined the general structure of the tabernacle with its walls consisting of gold covered
shittim boards set in silver sockets we are now prepared to take a look at its “
door”, which next to the
Ark of the Covenant is probably the next most significant item involved in the tabernacle. This “
otherwise known as the “
First Vail” although generally over shadowed by the Second Vail and the other
pieces of furniture found within
the tabernacle is of supreme importance, for this is the
gateway” (the map) to the heavenly phase of the kingdom, there is no other way of entrance
into the heavenly phase of the kingdom but by means of this one entrance.

This door (the first vail) represents our Lord even as did the “
Entrance Curtain” to the courtyard; once
again our Lord is shown as the only means of access to the Father. “
I am the door; by me if any
man enter in he shall be saved, and shall go in and out and find pasture
.” (John 10:9)


WHITE bespeaks the fullness of light. It embodies all colors. It symbolizes sinlessness, i.e.
righteousness and purity (Rev 19:8) and by extension, also light, truth and life.

BLUE is the color of the heavens when the sun is present in them. But let the sun depart, and these
heavens become dark; and were it not for the light of the distant stars (suns) and at times of the moon,
they would at such times be absolutely black. The blue then is the result of a most favorable reaction on
the part of the heavens to light, to the presence of the sun, so too, the most favorable reaction a saint
of God can give to the light and presence of the truth is faithfulness. By this token, blue—the heavenly
color—becomes a most apt symbol of

SCARLET is the color of the shed blood which by the typical priests was sprinkled on and before the
Mercy seat to bring in atonement for the sins of the people. It is a most fitting symbol of the sacrifice
unto death. In the instance of Jesus, reference is, of course, to
the ransom sacrifice whereby the
atoning merit was supplied.

PURPLE is the color with which the royalty of ancient times arrayed itself; so too, the Caesars of a later
day. It accordingly becomes the symbol of royalty. It is interesting to note that purple results from the
blending of blue with scarlet. (These three colors are frequently in combination in the curtains, veils, and
garments of the typical priesthood.) Symbolically, this seems to betoken that faithfulness (blue) unto
death (scarlet) by which the anti-typical priesthood—Christ and his Church —attain unto the royalty
(purple) of the kingdom. “Be thou faithful unto death, and I will give thee the crown of life.” (
Rev 5:12;
) Notes on the Tabernacle”, Page 6-8

This is THE “gate” of which our Lord spoke that few there be that find, the Straight gate which
leads to life
(life inherent, immortality), by means of the narrow way of death by sacrifice (Matt 7:
) “So narrow (is this "gate") that it admits only the Lord’s plan, his way and only to those willing to
conform to it.” (

Having therefore brethren privilege to enter into the Holiest (our ultimate goal, the Most Holy) by
the blood of Jesus, by
a new and living way (the narrow way to life) which he consecrated
(sanctified, set apart)
for us (the Royal Priesthood), through the vail, that is, his flesh (his sacrifice)
…let us draw near with a true heart in full assurance of faith (undoubting faith)… let us hold fast
the confession of
our hope (in the “heavenly calling”, in the promises of God) without wavering,
for he who promised is faithful
.” (Heb 10:19-23)

The vail at the door of the Tabernacle represented the same thought as baptism—namely,
. When the priest passed the first vail, it represented him as passing out of sight, buried from the
outward things; and his shut-in condition was enlightened only by the lamp and supplied by the
showbread—representing the spiritual nourishment and enlightenment granted all who are immersed into
Christ.” (
R 1544:1)

AFTER our Lord had fully consecrated himself, surrendering his will for that of the Father’s, or as the
Apostle quotes it from the Old Testament, “
Lo, I come; in the volume of the Book it is written of
me; I delight to do thy will, O my God
” (Psa 40:7,8; Heb 10:7) he immediately went down to the
river Jordan and was baptized by John, however reluctantly, nevertheless our Lord insisted, “
Permit it
to be so now, for thus it is fitting for
us (plural, i.e. including the Church, for which he is the head)
to fulfill all righteousness (to fulfill all which is necessary, all that is written)” Matt 3:15  

The significance here is that our Lord was baptized
into death BEFORE he went into the water… he
was already
dead to his own will; otherwise he could not have gone to John at Jordan. Upon rising
from the water the Father manifested his acceptance of our Lord’s sacrifice by anointing him
with the Holy Spirit
(typified by passing beneath the First Vail and entering into the Holy of the
Tabernacle), from this moment forth the Man Christ Jesus was no longer, he was now a new creature,
the first born of the new creation. (
See Q 36)

Even so it is with us,
first we must consecrate ourselves to the LORD, surrender up our wills, (this takes
place immediately outside the door to the tabernacle, pictured by the two goats which were presented
Lev 16:7) and upon acceptance of our consecrations we too are baptized, but not so much as
individuals, but as prospective members of the body of Christ, thus we are “
baptized into his death
(made participators with him)
Rom 6:3

“Jesus death (blood) constituted the blood which seals or makes effective the New Covenant, our taking
of this cup
(of joint sacrifice) and drinking of it (Matt 26:27) shows our participation. The
consecrated lives (
blood) accepted by our Lord are counted in as a part of his own sacrifice (the “sin-
) which seals the New Covenant.”

There is one body and one Spirit, just as you were called in one hope of your calling; one
Lord, one faith,
one baptism” (Eph 4:4, 5)

Our baptism like that of our Lord’s was pictured by our passing beneath the first vail, from this
moment on we were no longer recognized according to the flesh, the flesh, or “
old man” was
considered dead in the eyes of the LORD, henceforth
we being begotten by the Holy Spirit are new
in Christ Jesus (Gal 6:15), even though the flesh is not actually dead but merely counted
as such by the Father. We have entered into a “
covenant” a contract with the Father, a covenant of
death by or through sacrifice (
Psa 50:5), there is no turning back.

“As the passing of the first vail represented the death of the human will, so the passing of the second
vail represented the death of the
human body; and both are requisite to complete our `sacrifice.’ ”

And like as it was with our Lord following the acceptance of his consecration he rose and was anointed
with the Holy Spirit so too do we receive this anointing as we rise from beneath the first vail into the
holy” of the tabernacle, BUT NOT as individuals, only as we be in Christ, only as we become
members of the body by a joint participation in his sacrifice, “planted in the likeness of his death”
Rom 6:5). This anointing which we receive was pictured in the type by the “Holy Anointing Oil” which
was poured upon the head of the High Priest and ran down to the skirts of his garments (
Lev 8:12) it
was never poured upon anyone else, the under-priest receiving their share only as they were joined to
the body.

A careful examination of the type reveals that only Aaron received an outpouring of the “holy
anointing oil” upon his head
. By this, however, not only was Aaron anointed into the priesthood, but
his whole family as well. He was made a high priest over his family of under-priests. Since the under-
priesthood was thus anointed in its head-chief, or high priest, there was no need for the individual
anointing of each member. Yet it would seem needful to show that each of the sons was a partaker of
the high priest’s anointing, and so we find that they each received of this “
Holy Anointing oil” but only
in a sprinkling, and then, not until the oil had been commingled with the blood of a sacrifice—the ram of
consecration (
Lev 8:30). How beautifully this shows forth the fact that we, the antitypical
priesthood of God, are anointed
in our Lord and Head; that we are partakers of his anointing,
through the merit of his precious blood
.” (Notes on the Tabernacle”, Page 499)

“Under the law, the anointing was the ceremony by which the priests were installed in their service. They
were anointed to their office with a peculiar ointment, called the `
Holy Anointing Oil,’ used upon none
but the priests, and unlawful for anyone else to have or to make (
Exod 30:25–33,38) This oil typified
the Holy Spirit of adoption whereby we, the real `
royal priesthood,’ are sealed as sons of God. Only
the consecrated ones, the priests, are ever to be thus anointed.” (

The anointing which you (the fully consecrated) have received (“Christ in you, the hope of glory”)
from him (the Lord Jesus) abides in you (but only so long as you abide in him)…” (1 John 2:27)

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