The eighth cycle deals with the saints in the court of God as a new Priesthood. Unlike the disobedient sons of Aaron, and the idolatrous priests of Baal, those with the Spirit of Christ are able to discern between the true fire which indwells them and the “strange fire” which possesses, deceives and motivates those in the world.
In the second cycle of John’s first epistle, John shifts his focus from the Tabernacle itself to the guardians of worship, from Transcendence to Hierarchy.
The verb “descend” is used ten times in the Revelation, often describing something coming down from heaven. Is there a pattern in the order of these things that descend?
When the prophet Nathan told David of a rich man who had stolen and killed a poor man’s sheep (2 Samuel 12), David’s judgment that the man restore it fourfold was based on the stipulation in Exodus 22:1. But why does that law stipulate a fivefold restoration for the same crime concerning an ox?
“Make yourself right at home in the Garden, Tabernacle and Temple…
Modernism’s Talking Beast
From Sinai to Jordan is a ten day journey, yet, after sinning against the Lord ten times like Pharaoh did, the Israelites wandered in the wilderness for forty years like Moses did. The pattern of events between Egypt and Canaan sheds a great deal of light upon the sexual confusion in Western culture today, and God’s remedy for it.
For a Covenant, or a Covenant lawsuit, to be legal, the court of God requires the testimony of a minimum of two witnesses. This was true under the Old Covenant, and it is also true under the New.
“On the evidence of two witnesses or of three witnesses the one who is to die shall be put to death; a person shall not be put to death on the evidence of one witness.” (Deuteronomy 17:6)
The plagues upon Egypt comprise a sacred architecture – yet in a negative sense. They lifted up Egypt as a defiled Bronze Altar upon which was symbolically offered Canaan, the kingly firstborn of Ham.
The Triune Office in Exodus 17:8-16
“The Triune Office” is a fancy but handy term for the roles of Priest, King and Prophet in Scripture. These three roles are symbolised for us in both the rite of sacrifice (flesh, fire, smoke) and the three furnitures in the Holy Place (Table, Lampstand, Incense Altar). If we have eyes to see, both these patterns can be found in the architecture of Israel’s victory over Amalek. What is even more interesting is its demonstration of the difference between the Old Covenant and the New.
Firstly, the passage follows the matrix pattern:
“Write this as a memorial
in a book
Now that we have parsed the structure, I want you to notice the placement of Moses, Aaron and Hur at Ascension, and then again at Maturity.
Moses is, of course, the Prophet, and Aaron is the Priest. Hur, from the tribe of Judah, represents the coming King. At Ascension, the three go up the hill and stand there as three related but divided offices. Priesthood and kingdom, Church and State, are in place but not united. One might say that the left hand does not know what the right hand is doing. The body is a body of flesh, divided by the sword and displayed on the Bronze Altar (the earth/Land).
It is not until Church and State are united in the enthroned Prophet (representing the Spirit of God incarnate in a glorified Man) that the office becomes indeed Triune, the Altar of Incense, a body of fragrant smoke reunited in heaven. Only once the body is united can the serpent be crushed.
One observant reader of Bible Matrix pointed out that the order of the Tabernacle furnishings in the seven speeches in Exodus 25-31 does not in fact correspond to the Creation Week. There is a good reason for this, and it is “Trinitarian” in nature.