EXODUS 29
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12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.


The idea of an altar of sacrifice representing a personal, and divine plurality, is frequent in scripture. Thus, Jacob erected an altar at Shalem in the land of Canaan, and called it AIL-ELOHAI YISRAAIL; that is, the Strength of the Mighty Ones of Israel (Gen. 33:20): and Moses before the law was given, and in memory of the victory of Joshua over Amalek, "built an altar, and called the name of it, YAHWEH-nissi"; that is, He shall be my Ensign -- He who was symbolized by the altar (Exod. 17:15; Isai. 11:10,12; 18:3; 31:9; Zech. 9:16).

This Yahweh-nissi altar was superseded by an altar overlaid with plates of brass. These plates represented "the flesh of sin" purified by fiery trial. "Gold, silver, brass, iron, tin, and lead, every thing," said Moses, "that may abide the fire, ye shall make go through the fire, and it shall be clean; nevertheless, it shall be purified with the water of separation; and all that abideth not the fire ye shall make go through the water" (Num. 31:22).

The connexion of the plates with sin's flesh is established by their history. They were "the censers of those sinners against their own souls," Korah, Dathan, Abiram, and their company, two hundred and fifty of them, who rebelled against the Strength of Israel. He commanded Eleazar, Aaron's son, to melt them, and roll them into "broad plates for a covering of the altar;" and for "a sign to the children of Israel" (Num. 16:38).

The Brazen Altar, which was foursquare, had four horns of brass, one at each corner; and in sacrifice, the blood was applied to the horns by the priest's finger; and the rest was all poured beside the bottom of the altar (Exod. 29:12). These Horns represent the same thing as the Four Cherubim, the Four Carpenters, and the Four Living Ones, of Ezekiel, Zechariah, and John; only in the Brazen State, which precedes the Golden Olahm, Aion or Millennium. As Horns of Brass they "execute the judgment written," as a consuming fire; for brass and offering by fire, is the association of things in the type.

The Brazen Altar and its Horns of Brass, then, are symbolical of AIL, the Eternal Power, in Elohistic, or sacrificial and judicial manifestation in flesh. "Eloah will come from Teman," saith the prophet, "The Holy One from Mount Paran. Consider! His glory covers the heavens, and his praise fills the earth: and the splendor shall be as the light: He has HORNS out of his hand; and there is the covering of his Strong Ones. Before his Faces shall go pestilence, and from his feet lightnings shall proceed. He stood and measured the earth; he beheld, and caused the nations to tremble: and the mountains of antiquity were dispersed; and the hills of the Olahm did bow; the goings of Olahm are his (Hab. 3:3-6).

The Horns of the Brazen and Golden Altars are the Eternal Spirit's Strong Ones who disperse the empires of antiquity, and subjugate the kingdoms of the latter days to Him and his Anointed; so that the current of the world's affairs will be directed by his Elohim in the ensuing thousand years, or Daniel's "season and a time."

Eureka 1.5.10.


14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

THE SIN OFFERING and the TRESPASS OFFERING dealt with different aspects of sin. The regulations are quite different. The animal for the Sin Offering varied according to whether the sin was by the Congregation, a Priest, a Ruler, or one of the people: for the Trespass Offering it did not vary. The Sin Offering did not require restitution; the Trespass Offering did. The Sin Offering seemed to deal more broadly and generally and fundamentally with sin: this was the offering for sin in the national festivals. The Trespass Offering was more specifically for individuals.

In connection with both, sins of ignorance are referred to, and must be atoned for by sacrifice. This is an interesting consideration. If we look back twenty, or ten, or even five years, we shall realize -- if we have grown in our knowledge of God that much of what we did at that time was tainted with the sin of ignorance. We see now where we were then limited in our spirit and attitude and understanding.

And we can be quite sure, though we cannot see it now, that if we continue to study and meditate upon the Word of God, in another five or ten years (if we are still in this present probation) we shall be able to look back and discern many of our present limitations and shortcomings that we are blind to today. And so it continues throughout our life. We live under the constant shadow of sins of ignorance, and we must constantly pray for God's mercy on them.

There must be a constant growth of knowledge and understanding in the ways of God and the spirit of Christ. For each added day of life and opportunity that is given us, more will be expected of us in character and labor and understanding. Woe betide that slothful servant who has not been using all his time in labour and preparation for his Lord!

We must overcome -- not to absolute perfection, because that for us is impossible -- but to perfection within the framework of the definition of Scripture, and the merciful appointments of God. Perfection is required by God. In His holiness He can tolerate no less. And in His love He has provided for it -- by our constant effort toward perfection, and by the constant washing and repurifying in the blood of Christ. Every sin must be washed away in that blood. Every sin must be repented of and repudiated. We must stand pure before God to be accepted.

We are so constituted in weakness that we do not and cannot even know all our sins. Every thought out of harmony with the perfection of God and with absolute truth is sin. In the imperfection of our mind and knowledge and weakness of the flesh, we cannot help but constantly sin -- constantly fall short of perfection. But He has graciously provided for this too:

"The Spirit also helpeth our infIrmities: for we know not what we should pray for as we ought. . ."

-- we do not know, we cannot know, to perfection what we should pray for -- what sins of weakness and ignorance and incompleteness and partial comprehension we should pray to be forgiven for and cleansed from. We are slowly learning, slowly advancing toward the goal of perfect understanding--

". . . we know not what we should pray for as we ought, but the Spirit itse!f maketh intercession for us with groanings that cannot be uttered, and He that searcheth the heart knoweth what is the mind of the Spirit."

For deliberate sin, there was and is no forgiveness. But some sins which we would consider deliberate were forgiven -- so we cannot judge others. The sabbath day gatherer of sticks was put to death; David's murder and adultery were forgiven.

Only God knows where to draw the line as to what is deliberate rebellion, and what is weakness for this poor erring flesh. For ourselves, we must always bear in mind the danger, remembering with trembling that God will not be mocked. He will not for a moment tolerate rebellion. Whenever we do anything we know is wrong, however small it may be, we are treading on the loose gravel of the edge of the precipice of no return--

"God is not mocked" ."God hath no pleasure in fools."

For others, we must always be prepared to forgive and receive, and leave the final judgment to God Who knows each heart.

Bro Growcott - Living sacrifice

43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.

He took hold of a nation for Himself. See what He did with them? First of all, having delivered them with His own naked hand, manifest in direct works of power, in the destruction of Egypt, and their own miraculous rescue from mortal peril, He "humbled them and proved them." He led them in a great and terrible wilderness and taught them. What did He teach them? Science? No. Of what good to show them how He has made things? Political economy? No. The art of legislation, which being interpreted means self-government by count of human wills, whether wise or foolish?

No, no, man is not capable of self-government. See what a miserable pass it has brought him to after 6,000 years fair experiment. He requires the government of God. He requires God to tell him what to do, and to compel him to do it by power governmentally applied. What God taught Israel was the art of worshipping God and serving man. This was the essence of the Law of Moses. It was taught in many rites and ceremonies, but this was the thing taught. God was in all things and in every way to be exalted as an object of reverence and fear, and love on the basis of fear. Holiness was the perpetual exhibition.

"I, Yahweh thy God am holy."

"Thou shalt fear before Me."

Bro Roberts - THAT GOD SHALL BE SANCTIFIED


46 And they shall know that I am Yahweh their Elohim, that brought them forth out of the land of Egypt, that I may dwell among them: I am Yahweh their Elohim.

That God should dwell with men at all was esteemed by Solomon a great condescension on the part of a Being to whom it is humbling Himself "to behold the things that are in heaven, and in the earth" (Psa. 113:6).

That He should dwell with unclean and rebellious man seemed contrary to the fitness of things. In a sense it was so, as is shown by the reservations by which the condescension was safeguarded.

The erection of the Tabernacle was an intimation of His willingness to be approached by man for mercy, but not at the sacrifice of His holiness, or His authority, or His majesty. Hence, familiar and indiscriminate approach was not invited: "I will be sanctified in them that come nigh me", He would be approached in a consecrated and concealed recess, and that only once a year, and that only by blood shed, and that only presented by a man of His own choice, assisted by men of His own appointment, and attired in a way prescribed by Himself.

Bro Roberts