The Line of Redemption (4 of 15)

Series: Scarlet Thread

Now we are, as all of us are significantly and movingly aware, we are following the Line of Redemption, the scarlet thread through the Bible.  And last Wednesday night, we were following it through the seed that God has chosen to bring our Messiah and Savior into the world; the line of redemption from Adam, and Seth, and Enoch, and Noah, and Shem – Semetic, Shemitic, Semitic – Abraham, Isaac, Jacob, Judah, and so through the story of God’s elective purpose in His chosen people.

So we were, last Wednesday night, discussing Abraham sending Eliezer to search for a bride for Isaac; and we were avowing that that story in the twenty-fourth chapter of Genesis is one of the most beautiful stories in the Bible.  And it is a type, a very distinct type of the Holy Spirit seeking a bride for Christ.

Isaac is a type of Christ.  His birth was predicted long before he is born, and his birth was marvelously miraculous.  Abraham was a hundred years old, and Sarah his wife was ninety years old when Isaac was born.  He was supernaturally begotten.  And the beautiful picture in Genesis 24 of Eliezer seeking a bride for Isaac is a marvelous type of the Holy Spirit seeking a bride for our Savior.  And the bride of Christ is His church.  Now, in that line of redemption, Abraham, Isaac, and Jacob is chosen, not Esau.  Jacob received the birthright, that is, he had a double portion of the inheritance, and he was the head of the household and the family.  And he also received the blessing; that is, he is the one through whom Messiah should come.

The difference between the birthright and the blessing is, and you’re going to see it demonstrated in a moment when we talk about Joseph and Judah.  Joseph received one of them, and Judah received the other of them.  The birthright, as I said, was given to the eldest son, normally, and it meant he received a double portion of the inheritance, and he became the head of the patriarchal family.  That’s the birthright.

The blessing is that through him the Seed should be born that would be the salvation of the world.  Now Jacob received both of them.  One of them he bought from Esau, in Genesis 25:31.  And you remember Hebrews 12:16-17 refers to it, “Esau, found no place for repentance, though he sought it carefully with tears; he sold his birthright for a mess of pottage.”

You could preach a sermon on a fine animal, and preach about Esau.  He sold his birthright to the younger brother Jacob.  But the blessing was stolen, and that is the story in Genesis 27.  It was the purpose of God before the two children were born – they were twins – it was the purpose of God that the younger should be the one who was chosen in this line of redemption.  And it is unusual to see how the purpose of God works out even though it works through deception and lying and thievery.

That means something to me in the kind of a world in which we live.  There is hardly anything in the world that seems to me that is put together right.  Do you remember the cry of Hamlet in Shakespeare’s play; “The times are out of joint, oh cursed spike, that ever I was born to set it right.”  That is so true of all life.  The thing isn’t put together right.  It doesn’t fit

There are so many things in disarray.  There are so many things disjointed.  Things don’t come out as we hope for, expected for, planned for, prayed for even.  But, what I am to remember is this; however the turn of fortune or life, however the evil, or the dark, or the deception, or the thievery, or anything, the purpose of God never fails, not ultimately, not finally.  In spite of the dark, in spite of human weakness, in spite of all of the things that just crush us sometimes into the dust of the ground, the purpose of God never fails.

Now you look how it works out in the life of Jacob.  God chose Jacob, not Esau.  It was the purpose of God that Jacob be the head of the family and the one who receives the blessing.

Now when you read the story [Genesis 27:1-45], Isaac planned for Esau to have it.  He was the firstborn, so he would naturally inherit the birthright.  And Esau brought venison to his father, and Isaac loved to eat deer meat.  And Esau, hairy Esau, as I say a splendid animal, Esau was loved by his father.  And his father planned to bestow the blessing upon Esau.  But God, before the children were born, said that it should be given to Jacob.  And though Isaac planned for Esau to have the blessing, Rebecca planned for Jacob to have it.

Now Jacob was a mother’s boy.  He stayed around the house.  He washed the dishes.  He dried them.  He swept the floor.  He ran errands for his mother.  When he came in he would kiss her and put his arms around her, and the mother delighted in Jacob.

Jacob was smooth and Esau was hairy.  Esau smelled of the outside, and Isaac loved the smell of Esau.  Isaac loved the feel of Esau.  Jacob was such a different kind of a boy.

So in the story of deception, Isaac was old and couldn’t see, and through the chicanery of Rebecca, the blessing was given to Jacob.  So Isaac was deceived, and Esau was robbed, and Rebecca lost her son forever.  She never saw him again.  Isn’t that a tragic thing?

Having so deftly and coyly and astutely framed the deception that would bring to her favorite Jacob the blessing that Isaac was going to bestow upon Esau, in that deception, Jacob had to flee for his life, and Rebecca his mother never saw her son again.  Jacob himself was in exile for twenty years; and Jacob, whose name means “supplanter, deceiver,” Jacob was that, just out-maneuvering, out-deceiving, out-supplanting, out-guessing, out-maneuvering Laban his father-in-law until at Peniel, he wrestled with the Lord all night long [Genesis 32:24-32].

And I think at Peniel, Jacob became a new man.  Whether you want to call that conversion or regeneration, however the nomenclature you describe it, I think Jacob until that time was a shrewd bargainer.  But after the wrestling with the Angel at Peniel, he was a new man.  And God changed his name from Jacob, Supplanter, Deceiver, to Israel, Prince of God [Genesis 32:28].

And you remember, thereafter Jacob limped upon his thigh, his weakened thigh [Genesis 32:31].  When he wrestled with God, he was stubborn and hard.  And the Angel wrestled with him until the Angel touched his thigh, and thereafter Jacob walked with a great limp.  And when Esau met him, he did not meet a man strong and mighty, but he met a man who was broken and crippled.  And God used the brokenness of Jacob to make him the prince, to make him Israel.

I would suppose in that God is saying to us that we are more useful in His hands when we are weak than when we are strong.  We are more useful to God when we are broken than when we are mended.  We are more useful to God in our tears and in our sorrows and in our express need than we are in our adequacies and in our self-sufficiencies.

So here again we see how God works.  We think, “Oh dear, my life is ruined, oh dear!  I have failed.  O God in heaven, look I have missed the mark.”  Maybe we are more useful in the hands of God broken, limping, crippled, failures, than we were when we thought we were sufficient and strong.  So, he becomes Israel at Peniel when he is crushed, and he limps like a cripple all the rest of his life.

Now out of the children of Jacob, of Israel, there are two that are tremendously vital in this line of redemption.  One is Joseph and one is Judah.  Joseph inherited the birthright; 1 Chronicles 5:2.  The birthright was inherited by Joseph.  Apparently, Jacob had a very disdainful and disappointed attitude toward Reuben.  Reuben was his firstborn.  And you remember in the tragic story of the life of the twelve patriarchs, Jacob learned that Reuben had committed incest with one of his wives.  And somehow Jacob could never overcome that terrible feeling toward Reuben, his firstborn.  So Reuben did not inherit the birthright.  Joseph inherited the birthright, and Judah inherited the blessing; Genesis :10.  So when we go through this line of redemption, we will more and more and more and more see the whole story begin to follow the course and life and history of Judah and the tribe of Judah.  Now I am going to say a brief word about both of those men; Joseph and Judah.

In the remarkable economy of the Holy Spirit, there is as much space given to Joseph as to Abraham.  Each one of them commands fourteen chapters in the Book of Genesis.  Joseph is the reason the family is in Egypt.  He is the reason for the change from the nomadic life of a Bedouin type like Abraham was, and like Isaac was, and like Joseph was.

They were nomads.  They lived in tents and from place to place.  But Joseph is the reason that the people changed from a nomadic type of life to a national life, a settled life.  And Joseph is the most perfect type of Christ in the Bible.  Let me tell you, I have a book in my library, and I just counted the pages, I mean pages of small print, in that book in which it is exhibiting, presenting how Joseph is a type of Christ.

And there are six pages of that in the volume.  And I counted; there are twenty-five separate entries to a page.  That means that that book lists about one hundred fifty different things in the life of Joseph that typify our blessed Lord Jesus.  That was an astonishing thing to me to read it.

For example, Joseph is the beloved son, as our Lord Jesus.  Joseph was hated by his brethren.  Even his brethren did not believe on him.  They conspired against him and sold him into the hands of the enemies [Genesis 37:26-28]. “He came into His own, and His own received Him not” [John 1:11].

He [Joseph] was sold.  He was auctioned off for silver.  He was taken down into Egypt and brought out of Egypt.  There were two others in Egypt who were bound with him.  One was saved and the other was destroyed [Genesis 40:20-23].  One cursed the Lord, and the other said, “Lord, remember me when Thou comest into Thy kingdom” [Luke 23:42].

His pure, just, and holy life is emblematic of the spotless, stainless purity of our Savior.  There is nothing in the life of Joseph, nothing, of stain or impurity.  And God meant it for good, what happened to Joseph [Genesis 50:20].  God meant it for good what happened to Jesus.  You can see the type of a thing that would be discussed by a learned and scholarly man.  Joseph is the most perfect type of Christ in the Bible.

Now just a word about Judah; Genesis :10 is one of the great verses of the Scriptures:  “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.”  However the nation as a nation may fall, and however the tribes may be dispersed, and whatever the course of history in each one of those patriarchal groups, there will be a Judah here, says Jacob by inspiration, “until Shiloh come.”

And that is exactly what happened.  You know, the Jew today; isn’t that a strange way to say it?  I didn’t say, “You know the Israelite today.”  You don’t use the word Israelite except only in the nomenclature of the Bible.  You call him a Jew.

You know the Jew today.  Why do you know the Jew today?  Because in the providence in history, all of the others were enmeshed in the grave of the nations of the world, but Judah continued and continued and continued, and the word “Jew” is just a shortening of a “Judah.”  He’s a Judah.  He’s a Judah, He’s a Jew.  It’s just a shortening for a Judah.  In that great prophecy, “Judah will be here until Shiloh, until Messiah come”; and He came through Judah.

Now, we’re down in the land of Egypt, and the people have been molded into a national group.  “And there arose a pharaoh, who knew not Joseph” [Exodus 1:8].  And seeing the children of Israel propagate and their strength of physical frame and body, the new Pharaoh began to fear the might and power of these settlers in the land of Goshen, down there where the Nile River fans out in the great rich delta.

So the new Pharaoh began to oppress God’s people, just as the Lord revealed to Abraham in the fifteenth chapter of Genesis that for four hundred years, they would be in a fiery furnace [Genesis 15:13].  So in those days, God’s people began to cry to the Lord, and their groanings were heard in heaven [Exodus 2:23-24].

What do you think about that?  God saw their tears, and God heard their cries.  God must be sensitive to His people.  God must have a heart that can be moved by the necessities and the sufferings of His children. And down there in the oppression and persecution and fiery furnace of the slavery of Egypt, they cried and they groaned.  And God heard their cry, and God heard their groaning and He called Moses.

He called Moses out of a burning bush, which itself is a marvelous type of Israel; the bush that burned unconsumed.  Even though the chosen people are in a fiery furnace, they are not yet destroyed.  And out of that bush that burned unconsumed, God sent Moses to deliver His oppressed people [Exodus 3:2-10].

Now the ten plagues that we look upon as just tragic things that overcame the people of Egypt, those ten plagues were a tax upon the ten gods of Egypt.  It says so.  In Exodus 12, verse 12, it says “God is going to do these things against all the gods,” plural, “of Egypt.”

So the first plague was blood [Exodus 7:20-25]; that was upon the river god, they worshipped the Nile.  The second one was frogs [Exodus 8:1-15]; that was against the god Heqt who had a frog head.  The third was lice [Exodus 8:16-19]; that was on Geb the earth god.  He couldn’t, powerless to rid the earth of the lice.  The fourth was beetles [Exodus 8:20-31].  There’s nobody yet that ever visited Egypt that didn’t come away with a scarab, isn’t that right?

A little old beetle thing that they put in the sarcophagi when they bound up the dead; always those little scarabs, always; I came with a handful of them.  Every one of them, those liars said to me, was taken out of a sarcophagus two thousand five hundred years ago, every one of them, every one of them; sell them for a nickel a piece.

Oh! It reminded me they say John the Baptist, you know, was buried in Damascus.  A fellow came up and said, “Got the greatest bargain in the world.  I have in my possession the head of John the Baptist when he was twelve years of age.”  Think about that a minute.

These beetles; that was God showing contempt for the sacred scarabs.  The murik; that was against Aphis, the sacred bull.  You would call that today, “anthrax” or the foot and mouth disease; murik.  Aphis was absolutely unable to protect them.

The boils [Exodus 9:8-12]; that was against the god Typhon and the magicians of Egypt.  The hail and the fire [Exodus 9:13-35]; that was against the god Shu, who was god of the atmosphere.  The locusts [Exodus 10:1-20]; that was against the god Sirapia, the protector from locusts.  And darkness [Exodus 10:21-29]; that was against the god Ra, the sun god.

And the death of the firstborn [Exodus 11:4-10; 12:29-30] was a judgment upon all the gods and upon the godless people of Egypt.  All of those plagues had a sacred meaning.  God was showing His contempt for, and demonstrating the uselessness of these gods and goddesses of the people of Egypt.

But the Lord delivered Israel how?  Now we’re following the line of redemption, the scarlet thread through the Bible.  How does the Lord deliver Israel?  He delivers Israel by a slain lamb, the blood of a lamb.

I want you to turn if you will to the twelfth chapter of the Book of Exodus.  Turn to Exodus chapter 12, and I want you to look at it.  Number 3, verse number 3 in Exodus 12:  “Speak ye to all the congregation of Israel, saying, In the tenth day of this month, they shall take to them every man a lamb.”  You see that, “a, take alamb.”

All right the next verse, verse 4:  “And if the household be too little for the lamb, let him and his neighbor next unto his house take it according to the number of souls.”  A lamb in verse 3, the lamb in verse 4, now look at verse 5:  “Your lamb shall be without blemish, a male of the first year.”  Verse 3, “a lamb”; verse 4, “thelamb”; verse 5, “your lamb”; now look at verse 6:  “Ye shall keep it up until the fourteenth day of the month.”

It is kept from the tenth day until the fourteenth day.  Why?  In order that the little thing might become identified with the family; it becomes one of them, “your lamb.”  Now look at the next verse, verse 7:  “And they shall take of the blood of that lamb, and strike it in the form of a cross”; on the doorposts here, and on either side there, in the form of a cross.

On the doorposts here, and on either side there; the blood of your lamb is to be splashed against the doorposts here and the against the lentil here, and the doorposts on either side, in the form of a cross.  And it is to be publicly exhibited on the front of the house where everybody can see it.  There is to be public identification and profession in our Lord.

Now I do not invent these things.  Thousands of years before I was born, these things were written on the sacred page.  I think when a man gets through preaching he ought to ask for a public commitment to Christ.  Is that something that I have invented?  Is that something that I thought up?  No.  God said the profession and commitment of our lives to Him is to be public, open, unashamed.  “This is a house that is set aside for God; these are the Egyptians, but this home, where the blood is displayed in the form of a cross, this home belongs to God.”

“If thou shalt confess with thy mouth Jesus is Lord, and believe in thine heart that He is raised from the dead, thou shalt be saved.  For with the heart one believeth unto this God kind of righteousness” [Romans 10:9-10].  Not ours; a God kind of righteousness, an imputed righteousness, a righteousness that we have in Christ.  Not in us, not in the church, not in the family but from Christ – “for with the heart one believeth unto a God kind of righteousness; and with the mouth confession is made unto salvation.”

Matthew 10:32 and 33:  “Whosoever therefore shall confess Me before men, him will I confess before My Father which is in heaven.  But whosoever shall deny Me before men, him will I deny before My Father which is in heaven.”  The confession, the profession, the commitment is to be open.  It is to be public.  The blood is to be sprinkled, is to be splashed with hyssop on the front of the house where the whole world can see it.

Well, an Israelite can say, “You know, I don’t mind exhibiting the blood if that’s what God wants.  I don’t mind exhibiting it privately in the closet somewhere.  I might not even particularly object to it being on the back porch.”  But God says, “Not so, not so.”  It is to be displayed openly, publicly on the front of the house where everybody passing by can see.  This is a family of God.

And I don’t think we can escape that in our lives.  If your home is really Christian, I don’t think you can hide it.  And if you are a child of God, I don’t think you can hide it.  “A light shining on a lampstand, a city built on the top of a great hill,” you don’t hide it.  It just is there to be seen, and people look upon it.  That’s you, and that is exactly here in the Passover blood [Exodus 12:7, 13, 23]: openly, publicly displayed, just like God expects of us today.

Now when the people were taken out of Egypt, the giving of the law was, in that first year, at Mount Sinai.  Exodus 19 verse 3 to Numbers 10:10, in that period of time, from Exodus 19 verse 3 to Numbers chapter 10 verse 10, that is the first year of Israel’s life out of bondage.  Israel goes to, through, and from the Red Sea to Sinai.

And that year at Sinai is one of the great epochal years of human story and human history.  There has never been a more important year in human history than this year that Israel encamped at the base of Mount Sinai, and God gave to them the Mosaic legislation.

Now if you will, I want you to turn to [Exodus] chapter 19, verse 6; chapter 19, verse 6.  There is a purpose of God in redeeming Israel.  This line of redemption, this scarlet thread which is now reaching through Israel, there is a purpose of God in it.

Why did not God choose the Assyrians, or why did not God choose Babylonians, or why didn’t He choose the Egyptians, or why didn’t He choose Cushites or a thousand others?  Why didn’t He do it?  God chose Israel.  Why did God choose Israel?

Because He loved Israel, and He didn’t love the Egyptian, and He didn’t love the Mesopotamian, and He didn’t love the Canaanites?  God loves us all.  There was a purpose in the choice of Israel, and there was a purpose in giving the law, the legislation, the covenant to Israel.  Now I want you to look at it.

When you turn to the twentieth chapter of the Book of Exodus, you have the law.  There it is.  The twentieth chapter of the Book of Exodus, like the fifth chapter of the Book of Deuteronomy that has in it the Ten Commandments, now, the nineteenth chapter comes before the twentieth chapter, isn’t that correct?  There’s nothing unusual about that; nineteen comes before twenty, always nineteen comes before twenty.

So the nineteenth chapter of Exodus comes before the twentieth chapter of Exodus.  So in the nineteenth chapter of the Book of Exodus, you’ll know why it is that God has chosen Israel and why God is giving, getting ready to give, this marvelous commandment to the people of Israel.

All right, look at verse 6:  “And ye shall be unto Me a kingdom of priests, and an holy nation.”  That’s what God says to Israel.  Then He gives them the Ten Commandments.  What is the purpose of a priest?  “You shall be to Me,” before He gives them the law, before He gives them the Ten Commandments, before He gives them all that legislation of worship and tabernacle and all the rest of it, before He does, God says in the nineteenth chapter, “Ye shall be unto Me a kingdom of priests, and a holy nation.”

What is the purpose of a priest?  A priest is somebody who represents a man to God and represents God to a man.  That is a priest.  A priest is a great mediator.  So the purpose of God in choosing Israel was that Israel was to be God’s preachers, and God’s messengers, and God’s evangelists, and God’s missionaries to the whole world.

They were to be God’s priests to the whole earth.  That’s why God chose them.  How did Israel fair in that choice?  Well, this is how Israel faired.  Israel gathered her garments about her and said, “You Gentile dogs.”  Was that the purpose of God, that Israel would be exalted, and set apart, and chosen, and all the world around her was to be looked upon as Gentile dogs?  Was that the purpose of God?  No.  In the nineteenth chapter in the sixth verse God says to Israel:

Ye shall be unto Me a kingdom of priests.  I am going to give you My law for this purpose; that you teach it to the whole world.  I am going to reveal My Word, and My character, and My worship, and all of the things that pertain to Me.  I am going to reveal them to you for this end:  that you might teach Me to the whole world.

That was the purpose of it.

You know, when we think about ourselves, don’t you think that’s why God was good to us?  He saved us to save others.  He gave us the gospel that we might spread it abroad to the whole earth.  And when we don’t do that the day is coming when the lampstand will be removed out of our midst.  If we don’t shine for Jesus and if we don’t do the work of God in the earth, God will take away His blessings from us.  So the law is given to Israel for the purpose that Israel might teach it to the whole earth, to the nations of the world.

Now they begin with the construction of the tabernacle – and when I get through with this, we’re going to have to close – with the construction of the tabernacle, the central sanctuary around which the whole life of Israel was to exist and to move.  The tabernacle is the center and heart of the Jewish worship.  Isn’t it a strange thing?  The New Testament will mention hardly, barely at all, the temple.  But always it is the tabernacle.  It is called the tabernacle in Exodus 25:9.  It is called the “tent of meeting” in Exodus 29:44 because God met His people there.  It is called the “tabernacle of testimony” in Exodus 25:21 because the tables of the law were there.  The tabernacle speaks of Christ; all of it.

There’s not any materiality in the Old Testament that so presents our Lord as the tabernacle.  In John 1:14 it says, “And the Word was made flesh, and skenoo.” Skenos is the Greek word for tent, tabernacle.  Skenoo is the Greek word meaning “to spread a tent,” or “to dwell.”  If a man spread his tent, he’s getting ready to stay, getting ready to dwell.  So John 1:14 says, “Jesus was the Word of God made flesh, and He tabernacled among us.”  And as I say there’s not anything that speaks of Christ more beautifully, more gloriously than the tabernacle.  Everything in it is a presentation of our Lord.

In the building of the tabernacle, it had a great courtyard with a gate, with a gate.  And through that gate one entered into the worship of God, and that gate is the Lord.  When you go inside the gate, in the courtyard of the tabernacle, there was the brazen altar.

And on that altar was the sacrifices offered unto God.  That is Calvary.  Beyond the brazen altar was the laver, where the priests washed.  That is the washing of regeneration and our purification.  Then the door, the tabernacle, the sanctuary, the noos itself, inside the court; first was the door.  In John 10:9, Jesus says, “I am the door; by Me if any man enter in, he shall be saved, and shall go in and out and find pasture.”  The door is our Lord Jesus.  “If any one man seeks to enter by some other way, the same is a thief and a robber” [John 10:1], the Lord says, “I am the door into the sheepfold” [John 10:7].

When you went into the tabernacle itself, the sanctuary, the Holy Place, on the left side, on the south side, there was the lampstand.  And in John 9:5 Jesus says, “I am the light of the world.”  On the right hand side, on the north side as you went into the tabernacle was the table of showbread; and He says in John 6:51, “I am the living bread which came down from heaven.”  The bread of life that nourishes and feeds our souls is the Lord Jesus.

When you went into the sanctuary, through the door, there on the south side, on the left side as you went in was the lampstand.  Here was the table of showbread with the twelve loaves.  Right in the center and just before in front of the veil was the golden altar of incense.  And there was the type and the intercession of our Lord praying for us:  John 14:14, “Whatsoever ye shall ask in My name, that will I do.”

The golden altar of incense is the altar of prayer and intercession.  The veil that separated between the Holy Place and the Holy of Holies, the sanctum and the sanctum sanctorum, the veil is the flesh of our Lord; it speaks of His incarnation.  In Hebrews 10:20 the author of Hebrews expatiates on that:  “The veil is the flesh of our Lord, and through the torn veil, that is, through the sacrifice, the torn body of our Savior, we enter into the Holy of Holies before God” [Hebrews 10:19].

And the ark, the mercy seat, the hilasterion, the propitiatory over which the wings of the cherubim touched and their eyes looked full down, there was the seat of atonement and reconciliation and mercy.  And once a year and – we’re going to study this the next time we come, following this scarlet line through the Bible, looking at the feasts, and the sacrifices, and the seasons holy of Israel – once a year the high priest, with blood of atonement, went inside the veil and there brought blood upon the mercy seat, looked upon by the cherubim, emblems of the grace and mercy of God, making atonement for the sins of the people[Leviticus 16:14-15].

The whole theme, all of it, of the tabernacle is the picture of Christ; and of the themes, like Joseph is the most beautiful type of the Lord in the Old Testament in somebody living, the tabernacle is incomparably the most glorious type of our Lord of materialities to be found in the Old Testament.

Bear with me just one minute more.  I want to close with a history of the tabernacle.  It will take but a moment.  The tabernacle was the center of the wilderness wanderings.  Wherever the Israelites went in the wandering in the wilderness, there was the tabernacle in the center.

And the twelve tribes were camped around it, three on each side.  And in the land of promise, the tabernacle was pitched in Shiloh, in the tribe of Joseph, that is, Ephraim.  And it was pitched there in Joshua 18:1 by the congregation of the Lord.

And there it remained for four hundred fifty years.  Isn’t that a remarkable thing?  For four hundred fifty years the center of the worship of Israel was at Shiloh.  And Samuel begins with old Eli, the high priest of the tabernacle at Shiloh; and little Samuel, who was brought to him, and the little lad to whom God spake after years and years of silence from heaven [1 Samuel 3:1-15].

Now in the days of old Eli, the Israelites took the ark from the tabernacle when they went out to battle against the Philistines in 1 Samuel 4, and it never returned.  Forever it was taken away.  And about one hundred ten years later, when Solomon built the temple, the ark was placed in the sanctuary of the temple.  And the tabernacle apparently was placed somewhere in the temple and disappeared altogether, but in the New Testament, as I pointed out, it will hardly ever refer to the temple, hardly ever.  But the tabernacle will be referred to again and again and again.  And when you study the tabernacle, you are studying the beautiful life of our Lord.

So we will pick it up there next Wednesday night and follow this scarlet line of redemption through the Bible as God unfolds it before us.

For more sermons by W.A Criswell, please visit

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