Part I – The Lamp-Stand Model
SUBPART – A CONSTRUCTION
Article 3 – The Witness/ Redemption Corollaries
a. Matching Symmetries of the Comma with the Mosaic-Feast Days
b. The Witness/Redemption Corollaries Explained
c. The Witness/Redemption Corollaries as Depicted in the Lamp-Stand Design
(The following 50 min. video details the contents of this article.)
(NOTE: The first video does not begin until 45 seconds have elapsed.)
THE WITNESS/ REDEMPTION COROLLARIES
a. Matching Symmetries of the Comma with the Mosaic-Feast Days
There are two fundamental aspects of the work of God:
1) REDEMPTION: This is the work of God to turn the believer from following after the world’s spirit to following after the Holy Spirit, ie. from being a follower after the lusts, desires and ambitions of this world to worshiping God in Spirit and in truth. This constitutes one of the primary aspects of the work of God; the work of redemption.
2) WITNESS: As well, there is the revelation concerning Himself that is accomplished as a parallel process with that of redemption.
REDEMPTION is the principle is clearly typified in the Mosaic feast days. Before pursuing a study of the Mosaic feast-days as an illustration of the model of redemption we must first establish its harmony with the principle of WITNESS. This can be done through a comparison of the symmetry between the two models; ie. the model for the WITNESS of God that is tabulated in I John 5:7-8, and the model for REDEMPTION that is outlined in the Mosaic feast days. We begin by laying out the Levitical Feast Days according to their time of celebration. In so doing, we notice something of interest! When we lay out the Mosaic Feast Days we discover they bear a resemblance to John’s tabulation of the WITNESS of God. In fact we shall discover that each of the six feast days (excepting only Pentecost) has its rough-correlation to one of the six WITNESSES of God in John’s epistle.
The first set of feast days are combined under the heading of Passover, which consisted of three parts that occurred during the first month. These were; Passover, Unleavened Bread, and Firstfruits. Several weeks later there was a feast that stood alone unto itself called Pentecost. Six months later (during the seventh month) there is a second set of three falling under the heading of Tabernacles. These three feasts were Trumpets, Day of Atonement, and Tabernacles. This is the structure of the Mosaic Feast Days.
Notice the similarity of form between the feast days and John’s tabulation. Each system consists of two sets of three having a bilateral orientation one to another. The only difference is that the feast days include and article in the middle; the Feast of Pentecost.
While we might assume these two systems relate to the same principle given their similarity of form, the addition of a seventh article in the middle of the feast day system and the absence of that seventh article in the WITNESS of God construct suggests these two systems may represents two different principles. We find they do. And this relates to our earlier explanation of the Kingdom of God as consisting of two parallel principles; REDEMPTION and WITNESS. God is in the process of saving His elect. In so doing, He is bearing a witness concerning Himself. Therefore each element of REDEMPTION’S model has its counterpart in the WITNESSES of God.
Having found a harmony existing between the two symmetries, it now follows that we consider each of the six respective REDEMPTION/WITNESS corollaries. When we overlay John’s tabulation of the witnesses of God upon the feast days, we find six respective REDEMPTION/WITNESS corollaries as follows:
Passover; Witness of the Holy Ghost
Unleavened Bread; Witness of the Word
First-fruits; Witness of the Father
Trumpets; Witness of the Spirit
Day of Atonement; Witness of Water
Tabernacles; Witness of Blood
The Feast of Pentecost remains without a corollary in the WITNESSES of God for reasons that will be addressed in detail later. We commence upon a study of these corollaries beginning with the Feast of Passover – whose corresponding witness (if our model holds correct) is the witness John identifies as the Holy Ghost.
b. The Witness/Redemption Corollaries Explained
i. Passover; Witness of the Holy Ghost
The Passover was to begin with the killing of a lamb. The lamb was to be unblemished and its blood was to be dabbed upon the doorpost of the house in order to mark the distinction between Israel and the Egyptians. Those not having the evidence of the blood dabbed on the doorpost of their house suffered the death of their firstborn. We do not have to wonder what the slaying of the Passover lamb signified in terms of the Gospel, as the apostle Paul tells us very plainly. He writes:
Purge out therefore the old leaven, that you may be a new lump, as you are unleavened. For even Christ our passover is sacrificed for us: I Cor. 5:7
We keep holy day by purging out the old leaven with the knowledge that Jesus Christ has been sacrificed for the purpose of atoning-for, and releasing us from our sins. Jesus of Nazareth was delivered up “by the predetermined plan and foreknowledge of God” as an atoning-sacrifice. And the apostle Paul declares that Jesus Christ was that One . . .
Who was delivered for our offenses, and was raised again for our justification. Rom. 4:25
Paul explains to the Galatians who were struggling under the conviction of the Law that this constituted an expression of the love of God:
I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; & the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me. I do not frustrate the grace of God; for if righteousness came by the law, Christ died needlessly. Gal. 2:20-21
The evidence of the cross is even our power over sin, as is intimated through the prophecy of Isaiah:
Behold,I have graven thee upon the palms of My hands; thy walls are continually before Me. Is. 49:16
These “walls” are not something that we have the power within ourselves to build. These walls are spiritual, being built by the Spirit of God through the means of faith in Jesus Christ, and standing allegory for that substance that is formed within us as we abide in the knowledge of His death for our sins. And the Holy Spirit bears a peculiar witness of the death of Jesus Christ as the satisfaction for the debt of sin before God. On this basis the believing heart may receive life in the Spirit. Therefore John writes:
Hereby perceive we the love of God, because He laid down His life for us; & we ought to lay down our lives for the brethren. I John 3:16
How do we “perceive [the] love of God”? We perceive the love of God through the witness of the Spirit as we abide in the knowledge that Jesus Christ laid down His life for us.
If the first of these three feasts represents the death of Christ, then it may not be unreasonable to expect the remaining two feasts to represent some other substantial truth concerning the Person and work of Jesus Christ.
ii. Unleavened Bread; Witness of the Word
We look now at the Feast of Unleavened Bread. After the Passover (which is characterized in the book of Leviticus as an event, there followed a feast characterized by a seven-day requirement that only unleavened bread be eaten. Therefore Unleavened Bread stood in type not as an event but as something continuous. And given we have the symbolism of bread that is without leaven this would suggest a continuity of being. Leaven stands metaphor for sin in our human nature as well as an allegory for a principle of the gospel of the kingdom that spiritual things may be corrupted by seemingly small taint spread into the whole.
The gospel allegory of leaven is made quite clear by the writings of the apostle Paul. Paul uses the allegory in two contexts – the first being as an allusion to sin:
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover has been sacrificed for us; Therefore let us keep the feast, not with old leaven, neither with the leaven of malice & wickedness; but with the unleavened bread of sincerity and truth I Cor. 5:6-8
Clearly, leaven is a symbol for sin in the body of Christ. The context of the passage is Paul’s rebuke of the Corinthian believers for allowing one of their members to continue among them while engaging in an open sin. If allowed to persist, sin in the body of Christ will infect the whole.
Paul’s second allusion to leaven finds it appearing in the context of the tendency of false teaching within the body of Christ to infect the entire body and lead it astray from the truth:
Who did hinder you that ye should not obey the truth? This persuasion cometh not of Him that calleth you. A little leaven leaveneth the whole lump. – Gal. 5:7-9
The Galatian church was entertaining teachers that were bringing false doctrine. Therefore leaven does not only symbolize sin, but it symbolizes the corruption of truth.
Bread stands metaphor for the incarnation of Jesus Christ, who said . . .
This is the bread which cometh down from heaven that a man may eat thereof and not die. I am the living bread which came down from heaven; if any man eat of this bread, he shall liver forever; and the bread that I will give is My flesh, which I will give for the life of the world. – John 6:50-51
We might ask the question; once one receives life in the Spirit what then becomes the main concern? Maintaining the life! And what is the food of eternal life? Christ! After saying; “I am the bread of life”, Jesus said; “This is the bread which comes down from heaven which a man may eat thereof and not die.”
How is Christ the “bread of God”? The answer is that He was made bread for men through the sacrifice of Himself. The life of God was poured out for the sake of humanity. His body was broken and His blood was shed for the remission of sin and an eternal sacrifice. This was made true Spiritual knowledge that is the knowledge of God.
The Feast of Unleavened Bread is representative of the continuity of being of Jesus Christ as both 1) pure and unblemished in His nature, and 2) as constituting the eternal and unadulterated Truth of God. Not as an object aloof unto Himself, but as that true spiritual witness that is God’s life made accessible to men by faith.
The statement; “unless you eat the flesh of the Son of Man, and drink His blood, you have no life in yourselves”, carries with it the strong presupposition that the prerequisite which the Lord asserts as the condition for receiving life in the Spirit is the same as that taught by the apostles. Therefore we must consider the question; what did the apostles teach as prerequisite for receiving life in the Spirit? The apostolic writings make it clear that life in the Spirit is given upon the happening of an event:
This only would I learn of you, received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? Gal. 3:2-3
How did the Galatians receive the Spirit? They received through the means of faith in what they were hearing. What they were hearing was the gospel of Jesus Christ. What they received was the Holy Spirit based upon this simple association. They received as an event, but they were to abide in the truth as a continuous-principle. In receiving the Holy Spirit in this way they had life in the Spirit by the vicarious operation of the blood atonement. The association is clear between faith and life in the Spirit. While the Holy Spirit is received as an event, life in the Spirit is a continuing course of growth. Therefore while we are given life in the Spirit as the free gift of grace, something is required for the sustenance of that precious life in the Spirit. That sustenance is Christ Himself.
iii. First-fruits; Witness of the Father
If two of the three feasts of Passover represent the death and the life of Jesus Christ, then it may not be unreasonable to expect the remaining feast to represent that remaining vital truth concerning the Person and work of the Lord Jesus Christ. And so, the third feast stands as a symbol of His resurrection.
The feast was celebrated by the waiving of a single barley-sheaf before God – a symbol for the Son of God raised from the dead. The law regarding the feast day reads:
When you come into the land which I give unto you, & shall reap the harvest thereof, then ye shall bring a sheaf of the first fruits of your harvest unto the priest. And he shall waive the sheaf before the Lord, to be accepted for you; on the morrow after the Sabbath the priest shall waive it. Lev. 23:10-11
The physical resurrection of Jesus Christ constituted the evidence of the resurrection of the church. This is the principle that is typified in the Feast of First Fruits as is clearly demonstrated through the writings of the apostles, and most clearly in Paul’s words to Corinth:
But now is Christ risen from the dead and become the first fruits of them that slept. I Cor. 1:20
As Christ was the first fruit of God among the dead so is His resurrection cited in Scripture as the First Resurrection. By faith humanity may have a part in the same resurrection with Jesus Christ. Those that have a part in this First Resurrection do so as an operation of the Spirit of God even in advance of the resurrection of their body, ie. the Second Resurrection. Therefore, as to those having a part in the same resurrection in which Christ was raised, they are said to constitute the First Fruits of the Spirit as they contain within themselves the seal of the resurrection of Christ. They themselves are sealed as First Fruits unto God. Therefore James writes:
Of His own will begat He us with the word of truth, that we should be a kind of first fruits of His creatures. James 1:18
The word of truth is the gospel. Paul writes to the Ephesians:
In whom ye also trusted, after that ye heard the word of truth, the gospel your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of Promise. Eph. 1:13
In the same that we are sealed so are we brought forth. We are sealed by the Spirit and brought forth by the Spirit in that the Spirit bears a witness to our inner-man regarding the Person and purposes of God in Christ. Therefore John writes:
And it is the Spirit that beareth witness, because the Spirit is truth. I John 5:6
If we have been brought forth, we have been brought forth as a First Fruit into God’s eternal kingdom. Just as the Spirit’s baptism constituted the seal of our being raised with Christ so does the fruition of righteousness come by way of the Spirit’s seal and does constitute the evidence of a resurrection that shall include even the body. All of this is the produce brought forth as resurrected in Christ. The righteousness and glory of God brought forth in the present age is the First Fruit of the next. This is a First Fruit in that its ultimate fulfillment shall not occur until the resurrection and regeneration of the eternal-age. Nevertheless its fruit is demonstrated in this present age. Paul writes concerning the physical-resurrection:
And not only they; but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. Rom 8:23
When Paul uses the term “first fruits” he refers to the regeneration – something that is even presently true as constituting an eternal-principle – the surety of which having been provided in the physically-raised body of Jesus Christ, ministered unto men by faith as spiritual knowledge. Therefore the church is to abide in this knowledge as it awaits the redemption of its own body. This first work that is Christ’s resurrection is followed by the second work of the church’s resurrection:
But every man in his own order; Christ the first fruits; afterward they that are Christ’s at His coming. I Cor 15:23
This fruit is manifested in the present age as a witness to the world demonstrated in the church. So why does the Feast of First Fruits stand as the redemptive-corollary of the Witness of the Father? This is because it was the Father that bore witness in the resurrection of His Son:
. . . by Jesus Christ, and God the Father, Who raised Him from the dead. Gal. 1:1
Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. Peter 1:3
. . . that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom. 6:4
Now the God of peace, Who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord. Heb 13:20
The life, the death, and the resurrection of Jesus Christ is a witness borne from heaven and (according to I John 5:7) “these three are one”. Why might this be? The answer seems to lie in that Pentecostal-doctrine that was preached by William Durham at Azusa Street called the Finished Work of Christ. His life, the death, and His resurrection constitute the finished work of God – “finished” in the sense that it has been completed, lacks nothing, and opened up in its revelation by means of faith in Jesus Christ. Therefore as to Heaven’s witness, that witness constitutes the completion, ie. an entirely integrated and comprehensive work that requires no further action upon. Christ finished His work at the cross, and the Father carried it through to its absolute-completion in His resurrection.
Heaven’s witness constitutes the finished work. But the same is not said of Earth’s Witness which while it is completed in the mind of God, from the perspective of earth it is continues to unfold. Therefore as to Earth’s Witness of the Spirit, the Water, and the Blood, these are said to be only in agreement by John’s epistle. There may be a partial revelation, but ultimately the final revelation will agree as to what is presently seen only in part. The witness in the earth is that mystical body of Christ. Therefore while the left-side of the Lamp-Stand depicts Messiah-Head (ie. the Lord Jesus Christ), the right-side of the Lamp-Stand depicts His body, the church. So let us now look at the other side of the model.
iv. Trumpets; Witness of the Spirit
– Transitioning to Earth’s Witness
We commenced our study of the Lamp-stand’s construction through layout of the model presented by the Comma which reads:
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the Water, and the Blood, and these three agree in one.” I John 5:7-8
We have discussed the distinction between John’s allusion to Heaven’s Witness and Earth’s Witness. The distinction is that while the three which constituent Heaven’s Witnesses “are one”, the three which constitute Earth’s Witness rather “agree in one”. Heaven’s Witness is an eternal spiritual truth. The life, death, and resurrection of Jesus Christ is an eternal truth that has governed all things since before time. This is that finished work of Christ upon which David relied in his prayer of repentance, and upon which Job relied when he prophesied;
For I know that my redeemer liveth, & that he shall stand at the latter day upon the earth: Job 19:25
Through faith Job prophesied his conviction concerning the Person and work of Christ as both eternal and concrete. The eternal truth of His holy Person made His overcoming in the body sure and certain before His incarnation in flesh. Therefore there is no dividing of this witness. One cannot receive one aspect of the Lord’s life, death, and resurrection, without possessing all three. On the other hand, the revelation of what is a “finished work” is progressive in its nature. This is the three-stage redemption of the body of Christ. Hence the Lord said:
“Destroy this temple, & in 3 days I will raise it up.” John 2:19
And this concept is more clearly illustrated in the parable of the sprouting seed:
“The kingdom of God is like a man who casts seed upon the soil; & goes to bed at night & gets up by day, & the seed sprouts up & grows – how, he himself does not know. The soil produces crops by itself; First the blade, then the head, then the mature grain in the head. But when the crop permits, he immediately puts in the sickle, because the harvest has come. Mark 4:26-29
This is the “growth in grace” that occurs in response to the call of God. However, this “growth in grace” occurs substantially during darkness. Recall the Lord’s words:
& goes to bed at night & gets up by day, & the seed sprouts up & grows – how, he himself does not know. Mark 4:27
We normally think of the sun’s light as the reason for growth, however the night is also a spiritual reality as much as it is an earthly reality. And in spite of there being no objective evidence that the kingdom of God exists, let alone thrives, God’s people must trust that it certainly does and shall. Heaven’s witness shall bring Earth’s witness in God’s time, despite the fact that the kingdom of God appears absent and aloof from the earth to our natural thinking. We may not see the redemptive processes and witness of God that are exemplified in the witness of the Spirit, the waters of sanctification, and blood-witness of the church, nonetheless, we must be resolved in our hearts and minds that because Heaven’s Witness is established immutable, Earth’s Witness must surely come!
– Trumpets, the Redemptive Corollary to the Spirit’s Witness
In the prophecy of Isaiah we read:
This order to “cry aloud” stands in contrast to the witness of Christ, the Word, which is that:
He shall not cry; nor lift up, nor cause his voice to be heard in the street. Is 42:2
But as to the trumpet-call, the exhortation of the Spirit of God is that the gospel messenger emphatically “cry aloud” concerning the eternal truths of God made accessible to men via the agency of the Spirit. This feast foretells the witness of the church concerning Jesus Christ. This is a witness that does have a voice and does “cry aloud” in order to warn the house of Israel (the church of Jesus Christ) that they are in presumption concerning the righteous requirements of God. The Feast of Trumpets typifies the Spirit-empowered preaching and teaching of the gospel in its clarity and simplicity. Therefore Paul writes:
For if the trumpet give an uncertain sound, who shall prepare himself to the battle? I Cor. 14:8
And yes, even as to the simplicity of the gospel, as Paul writes:
For I determined not to know anything among you, save Jesus Christ, & Him crucified. I Cor. 2:2
This is a testimony concerning righteousness. Recall that the Pharisees came to John concerning his right to baptize. They demanded:
Why then are you baptizing, if you are not the Christ, nor Elijah, nor the prophet? John 1:25
Given the last prophecy of Malachi, the Jews were expecting the advent of a powerful witness of God that would proceed the coming of the day of Messiah. As a prediction made by both the law and by the prophets they knew this witness would come consistent with the law of Moses, ie. that it must be a witness of the righteousness and righteous requirements of God and therefore repentance would have been the logical thrust of this anticipated witness. The trumpet represents the first phase of the Christian experience – the hearing of the gospel and its exhortation to repent. Indeed, for the believer in Christ the trumpet stands as a herald that goes quite beyond the initial hearing of the gospel. For throughout his or her life, and from time to time, this trumpet will be heard to sound until finally it becomes a herald of the resurrection. Therefore not only does the witness stand foundation from the first call unto salvation, but the witness of the Spirit embraces all the works of God in Christ throughout the life of the believer. The trumpet symbolizes the Spirit-empowered preaching of the gospel concerning the fact of the judgment that is coming upon sin and the hope afforded in Christ. It is the witness of John the Baptist preparing the way for the Lord. The message is also one of the forgiveness of sin upon repentance. This is justification by faith that is by no means inconsistent with the demand for immediate, moral righteousness. This is the testimony of John the Baptist, the testimony of the apostles, and the true testimony of the church – to be received by the sinner, and (yes) by the church.
That this witness constitutes a lamp is evident from the words of Christ Who said:
You sent unto John, and he bare witness of the truth. But I receive not testimony from man. But these things I say that you might be saved. He was a burning and a shining light; and ye were willing for a season to rejoiced in his light. John 5:33-35
The danger contemplated is that on the day God inquires for sin, such men rather deny their sin and fall victim to the impending-judgment rather than to be set free from the bondage they share with all mankind to sin and to death.
Are we in agreement with God as to the sinfulness of sin? That sin resides within us? That we require an atonement be made? That God has provided that atonement by virtue of the blood of His Son? These are the fundamental points upon which we must agree with the Spirit of God. For if we cannot agree with the Spirit of God as to these fundamentals, then we cannot walk with God. We cannot walk with God because we must hide our sin from His Holy nature. We cannot realize the benefit of the atonement provided by Christ Jesus, and we cannot agree that our sin should be judged. Therefore, we must be judged within it.
The church must bear this clear and simple message. And what is available to the repentant-heart on the day he or she believes the gospel? Paul writes:
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise. Eph. 1:13
And we are sealed for the purpose of another day that God has for us that is commonly referred to in prophecy as the “Day of the Lord”. This is a day of judgment that was promised would follow-after by John’s trumpet-witness which was not ambiguous when it came to expressing what would be the effect of the coming of Jesus Christ:
“As for me, I baptize you with water; but One is coming who is mightier than I, & I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit & fire. & His winnowing fork is in His hand to thoroughly clear His threshing floor, & to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” Luke 3:16-17
Therefore just as certain as there is a day of the Holy Spirit’s baptism, there is the coming of a day of winnowing and burning.
v. Day of Atonement; Witness of Water
We are urged in the prophecy of Isaiah to . . .
Sanctify the Lord of Hosts Himself, and let Him be your fear, and let Him be your dread. Is. 8:13
The expression that the church “sanctify the Lord of Hosts Himself” demonstrates that the true sanctification is the sanctification that belongs to Jesus Christ. Faith sanctifies Jesus Christ as Lord. Anything less is self-sanctification and will fail. Those that are ultimately victorious over the beast and over his image are those whose sanctification is founded in the Person and work in Jesus Christ rather than in any trust in themselves. It is these who sing the song of Moses:
Who will not fear Thee, O Lord, and glorify Thy name? For Thou only art holy. Rev. 15:4
This proclamation constitutes the key-aspect of sanctification. To the extent that the inner-man perceives holiness as belonging to Jesus Christ alone and that a “saint” (by definition) is one clothed in the righteousness of Christ, is to the extent to which he will rightly receive the things of God; “wisdom and righteousness, and sanctification, and redemption”. The holiness of the saints is none other than His holiness.
Say to those with anxious heart “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come. But He will save you. Is. 35:4
The kingdom of God is a fearsome matter, and those newly-awoken from the dead and that have newly entered upon spiritual-things suddenly recognize a danger of which they were previously insensible. We must remember that basic principle that begins the prophecy of Isaiah, ie. that . . .
Zion shall be redeemed with judgment, and her converts with righteousness. Is. 1:27
Therefore the God-commanded counsel to the believer that struggles under this burden is that we tell them; “Take courage, fear not. Behold, your God will come with vengeance”. They fear God rightly so!
For the Lord your God is God of gods, and Lord of lords, a great God, a mighty and a terrible, which regardeth not persons, nor taketh reward. Deut. 10:17
The God whom you fear shall Himself arise to destroy those who would theaten your soul. Therefore lest this paralyze us with fear we must understand that God (while coming in vengeance) is not coming to destroy the man. He is coming for recompense on His enemies.
For the Son of Man is not come to destroy men’s lives, but to save them. Luke 9:56
Therefore what is also in store is a day of rescue and grace for the one that takes hold of the promises in Christ and whose trust is fastened upon the hope that has been set before him. And thus the witness against sin ultimately becomes that of water.
And in mercy shall the throne be established. Is. 16:5
While a mental-assent to the gospel is always necessary in coming to Christ, we are not established this way. Rather we are established by grace through faith. We can have the gospel preached to us and steadfastly maintain its truth as a matter of profession, and yet have not be established in grace. Therefore Paul ends his epistle to the Romans by assuring them:
Now to Him that is of power to establish you according to my gospel, and the preaching of Jesus Christ . . Rom 16:25
Paul indicates to them that although they have received the gospel they have not necessarily been established. Nevertheless, God is able to do that, and He certainly will if they will trust Him for it – and that through means of the same faith through which they received the Holy Spirit.
Oh let the wickedness of the wicked come to an end; but establish the just. For the righteous God trieth the hearts and reins. Ps. 7:9
Who is the wicked of whom the Spirit of Christ implores; “Oh let the[ir] wickedness . . . come to an end”? Simply those that engage in sin! Particularly those within the church of which their sin constitutes an ever more egregious offense! If we would known to whom God refers when He uses the word translated in English as “wicked”, we need not look very far. On the other hand, who is the “just” that God shall “establish”?
There is none righteous; no, not once. Rom. 3:10
There is an exception however! “There is none good but one, that is, God.” And it is “Jesus Christ, the righteous” Whom God will establish as our sovereign Lord, making Him Lord of many, the Lord of Hosts. This is the one whom God shall establish in this day of trouble.
Lord, Thou hast heard the desire of the humble; Thou wilt prepare their heart, Thou wilt cause Thine ear to hear. Ps. 10:17
God will do this if we continue steadfastly in the faith of Jesus Christ. The knowledge of God is the freedom from the bondage to sin. This is what it means to be established. To be established does not mean to receive the Holy Spirit. Rather it is the substantial reason for which we receive the Holy Spirit. This is the preparation for God of His kingdom, performed as a work of the Spirit.
vi. Tabernacles; Witness of Blood
Once we are established in true holiness through the discovery of grace we can then go about the work of “perfecting holiness in the fear of God”. For it is only now that God will spare no resource in the bringing forth of His Son as it is Christ whom God shall make perfect, and no other.
The LORD will perfect that which concerneth me: Ps. 138:8
This He shall do by means that must include suffering. Recall that Paul writes of a perfection that is fully mature:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Eph. 4:13
What does this perfection look like? It looks like the Lord Jesus Christ, Who said:
The disciple is not above his master; but every one that is perfect shall be as his master. Luke 6:40
Therefore there is a perfection of the knowledge of God that completes the mystical “man”. And what is the completion of the perfect man? John writes:
There is no fear in love; but perfect love casteth out fear; because fear has torment. He that fears is not made perfect in love. I John 4:18
One attribute of the perfect man is that he is in control of his conduct so as to give no cause for offense, which is certainly necessary if the Lord is to one day cast everything that gives offense out of His kingdom:
For in many things we offend all. If any man offend not in word, the same is a perfect man, & agble also to bridle the whole body. James 3:2
All the members of the body are under the positive control of the perfect man. This is called sanctification – something given us by God, but also something we perfect by stirring up our faith, praying in the Spirit, receiving His Word, and continuing in patient obedience to that word.
What happens at the maturity of perfection? According to the Lord the life must die and be planted that it may bring forth more life. The life must go the way of the cross. Therefore the final witness is that we follow Jesus in His witness of blood. Our own interests and well-being must be laid down at the will of God for those that would come after, and for a world and for a church that continues to strive under Law. For they strive in a way that cannot bring them into anything perfect.
For the Law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. Heb 7:19
Therefore as Jesus Christ entered behind the veil, so He made a way for many to follow in the order of Melechizedek, each strengthening the kingdom of heaven for those coming after allowing other to mature into like-stature in accordance to their calling. This is the Witness of Blood – the culmination of Mount Zion.
But you are come unto Mount Sion, & unto the cit of the living God, the heavenly Jerusalem, & to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. Heb 12:23
How are they “made perfect”? Just as was the Lord Jesus Christ.
For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. Heb. 2:10
The way is no different for those that follow Christ. They are made perfect through the same means:
But the God of all grace, who has called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. I Peter 5:10
This Witness of Blood that was inaugurated by the cross of Jesus Christ works to the doing away of former things; things subject to the authority of the Law, as Paul writes:
But when that which is perfect is come, then that which is in part shall be done away. I Cor. 13:10
What shall remain is a building of God’s making –not a building made by hands through the principles of Law but wrought by God through His Son – the more perfect tabernacle that is Mount Zion, the church formed into the image of Christ:
But Christ being come a high priest of good things to come, by a greater & more perfect tabernacle, not made with hands, that is to say, not of this building. Heb. 9:11
We have now completed an explanation of the Feast Days in terms of their correlation to the Witness of God which is the making of God’s building – MountZion, of which it is prophesied:
Behold, I and the children whom the LORD hath given me are for signs & for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. Is. 8:18
vii. Pentecost – Not a Redemptive Corollary
But if the church is to be any sort of “sign and wonder” then it must have connection with that true “sign and wonder” that is Jesus Christ – whose sign was His life, His death, and His resurrection. Pentecost is that agency that joins Mesiah-Head (the Lord Jesus Christ) to Messiah Body (His church) because the Holy Spirit is the agency bringing Heaven’s Witness into effectuation in the earth, thus bringing forth Earth’s Witness of God. Pentecost signifies this redemptive agency. And therefore it is placed singularly in between the feasts of Passover and the feasts of Tabernacles and communicates to Earth’s Witness the life, death, and resurrection of Jesus Christ that is Heaven’s Witness.
c. The Witness/Redemption Corollaries as Depicted in the Lamp-Stand Design
The redemption/witness corollaries seem clear indeed. The question raised is this; If these corollaries are so definite, why is it necessary that two separate systems should exist?
As related earlier, the plan of God consists of more than the redemptive process. While the Mosaic feast days outline God’s plan for redemption there is another fundamental principle which overlays upon that plan of redemption. That second principle is called the Witness of God. The reason for the existence of two correlating systems is that while God is saving His elect, at the same time He is bearing a witness concerning Himself. God declares through Isaiah:
“You are My witnesses, saith the Lord, “& My servant whom I have chosen; that you may know & believe Me, and understand that I am He; before Me there was no God formed, neither shall there be after Me”. Is. 43:10
This proclamation is a clear reference to Jesus Christ and His church. God declares to those He is bringing forth through the processes of redemption; “You are My witnesses!” Therefore it is necessary that each redemptive principle in the feasts have its rough counterpart in the Witness of God. The greatest wonder and truly legitimate sign is the sign that is worked within the people of God themselves:
Behold, I and the children whom the LORD hath given me are for signs & for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. Is. 8:18
Given that the Witness of God is a principle characterized by prophetic and by the Gospel as “light”, it follows that that furnishing of the Mosaic tabernacle providing for its illumination might have design-attributes pointing to the framework provided by the apostle John for the Witness of God. We find that it does.
These Redemption/Witness corollaries find expression in the Golden Lamp-Stand of God, which was one of the furnishings of the Mosaic tabernacle. Therefore the design of the Golden Lamp-Stand becomes relevant to this study.
God gave Moses explicit instructions for the design of the Lamp-Stand. We read that it was to have six branches emanating from a central shaft:
While it may have been simpler to describe the design as six branches emanating from a central shaft, the instructions specify that three branches are to extend from either side suggesting that a bilateral attribute is what is intended. That is, rather than a system of six, what is expressed is a system of bilateral sets of three. This would suggest that the three branches of one side have a meaning that is distinct from the three branches of the opposite side.
We see several key values in the Lamp-Stand that figure prominently in Scripture. There are its seven bowls, each of which bears a flame.
And he made his seven lamps of pure gold. Ex. 37:23
The number six is expressly identified in the instruction; “and six branches going out of the sides thereof”. The number “three” is expressed in the three pairings, as is the number “two” given the bilateral-characteristic created by the pairings. These form three concentric half-circles (ie. bowls) whose focus is the cup of the central shaft. Therefore the Lamp-Stand accommodates a witness incorporating the values, two, three, six, and seven. These perfectly accommodate the values represented in I John 5:7-8.
The values “two” and “three” are particularly-invoked in the law pertaining to witnesses which reads that:
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established. Deut. 19:15
Having laid out the basic structure of the Witness/ Redemption corollaries, we will go on discuss these corollaries in great detail in Part III of this treatise which will deal with the Lamp-stand in terms of its associational characteristics.
 Exodus 12:5
 Exodus 12:7
 Exodus 12:12-13
 Acts 2:23
 John 6:53 (NASV)
 Revelation 20:5-6
 Note: This is a principle to be addressed later.
 I John 5:8
 Psalm 51
 Malachi 4:5 “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.”
 I Corinthians 1:30
 Matthew 19:17, Mark 10:18, Luke 18:19
 I John 2:1
 II Corinthians 7:1
 ie. I John 5:7-8