Material Dispensation

The Material Dispensation

When Nimrod 's kingly power was established, while Shem, known as Melchizedek, the king of peace, a son of Noah and the first representative of the twelve tribes, still lived, Elohim called Abraham out from "Ur" (fire) in the land of Chaldea where the influence of Nimrod prevailed over the seed of Ham. A short nar­rative of the history of those two races is enough to show that one race separated from the other in the early times, and that while Ham's seed was engaged in building Babel, Shem 's seed adhered to the government of Elohim and was separated from the kingdom of Nimrod. In that separated state, Shem, who lived 500 years after the flood, became the "king of peace" among his descendants.

Terah, the father of Abraham, emigrated with his family towards Palestine but stopped on the way at Haran, where the whole family remained until Terah died. From that time, the history of Abraham begins.

1. The Old Covenant.

When we say the "old covenant" we mean the moulding covenant. It constitutes the pattern or the mould for the new covenant. By a careful study of that cove­nant we are brought into the prophetic light concerning the new covenant as it is presented in the Scriptures.

A covenant means an agreement, a contract. It takes two parties to establish a covenant. An agreement is made up be­tween them, which binds both parties as long as the covenant lasts. Covenants between nations and covenants of great importance gen­erally require a mediator—one that holds a neutral position to both parties and one who approve of and settles the terms of the cove­nant between the two parties.

Elohim first proposed the forming of a covenant to Abraham and told him that if he would go into a country still undeveloped and remain there as a stranger in a strange land, he would be­-'ome a great man and the father of a great nation. The Lord said, "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."

(Gen. 12: 1-3.)

The language of the Lord here implies that the position and influence of Nimrod as a father and a great king, had impressed Abraham. He saw how Nimrod, by building cities and inventing 'rreat human constructions, grew up in power. Had not the in­fluence of righteousness controlled Abraham, he naturally would have done the same as Nimrod. But first the destruction of the human works together with those who enjoyed them by the flood, and then the interference of God in the construction of the tower of Babel, undoubtedly controlled the mind of Shem ; he brought over his descendants an influence of righteousness, and they kept themselves in the favor of the Creator of the world by avoiding the building of cities and other great institutions by which the law of equity is violated.

In opposition to the very means by which Ham's seed became an influential power on the earth, Elohim proposed to make Abra­ham as great as a nation through his being a stranger in the land in other words, if he refrained from building cities and costly permanent homes, and instead lived in tents or shelters that could be removed or left behind at any time, he would become great. Abraham agreed to fill his part of the contract.

"By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles (movable buildings) with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God." (Hebr. 11: 9, 10.)

The agreement, though opened with Abraham, was not estab­lished with him, but he received a supernatural sign as a token that Elohim would eventually.fulfill his part of the agreement also.

A great famine in the land of Palestine brought Jacob and his family, by means of the guiding hand of God, to Egypt. Even there, they remained as strangers for 430 years. They lived first as herdsmen, but a great many of them finally were compelled to work in the cities of Egypt—making and burning brick, etc. When thus engaged, Elohim called on them to prepare for a jour­ney into the promised land again, so that they could become sub­ject to the great blessings God had promised them through Abra­ham. After great opposition on the part of the power of Egypt, they went on a general strike, and by the hand of Moses they ventured to break the yoke of bondage and start on their way. The Red Sea divided and formed a way for them, and they passed over to the other side. In the third month they reached mount Sinai. It was there the covenant was established.

Elohim speaks:

"Ye have seen what I did unto the Egyptians; and how I bare you on eagles' wings, and brought you unto myself. Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine; and ye shall be unto me a kingdom of priests and a holy nation."

The people speak:

"And all the people answered together and said: 'All that the Lord bath spoken we will do."

(Ex. 19: 4-8.)

Moses was the spokesman or the mediator that closed the agree­ment between the two parties. "A kingdom of priests"—they were to develop as a political and religious power combined, in the same manner as did the descendants of Ham through the influence of Nimrod, but under a different influence than the latter did.

2. The Sanctuary.

After Elohim had ordained the words of the covenant put in writing, he told the people through Moses that they should make him a sanctuary. Said he:

"Let them make me a sanctuary; that I may dwell among them." (Ex. 25: 8.)

A movable structure was to be built according to a pattern Elohim presented to Moses when he was on the mount. It should constitute the throne of Elohim among his people.

Connected with that throne was the tent of assembly—" a beautiful and costly tent, erected for the worship of God." It was forty-five feet long and fifteen wide; it stood in a court that was 150 feet long and 75 feet wide, enclosed by curtains eight feet high and supported by fifty-six pillars. A curtain divided the tabernacle into two apartments, of which the western one, called the most holy place, was fifteen feet square.

On the east end was the door of the first or holy apartment. In front of that door an altar was built, called the "altar of sin-offering." To that altar the people brought their sacrifices which the priests offered in their behalf as a pardon for their sins. In­side the tabernacle, in front of the door but close to the second veil, stood the "altar of incense;" there the priests offered spices evenings and mornings as thank-offerings to Elohim.

The table of shewbread stood on the right hand on entering the first apartment.- Two piles of bread, containing six loaves each, were piled up on that table. It was called the "holy bread," and none but priests were allowed to eat it.

Opposite, on the other side, stood the "seven-branched lamp-stand" or candlestick. It was made of pure gold and was lighted evening and morning at the time of the burning of incense.

The second apartment contained the "ark of the covenant." In that ark was kept the "holy law"—the words of the covenant. On the top of it was the "mercy-seat," constituting the lid of the ark. Around it was a crown or border of gold, which the cherubim were represented as looking at. Before that mercy-seat the high priest interceded for the congregation, and the mercy of God was presented as proceeding out therefrom.

The cherubim consisted of two beings in the form of man and were beaten out of one piece of pure gold of the same kind that the mercy-seat was made; they overshadowed the mercy-seat. They represented the highest earthly forms and powers of creation in harmony and in perfect union. Their own wings overshadowed them.

3. Zion.

Zion was discovered by King David, and by the direction of Elohim, it was chosen as a foundation for the sanc­tuary of God. It had seven hills, or it was a seven-hilled mountain. '"'hen David, led by the hand of Elohim, discovered it, the Jebusites had possession of it. A man by name Ornan (cursed child) and his four sons, were threshing wheat there. David first saw an angel with a drawn sword over it. The angel also revealed himself to Ornan and his sons and frightened them. David could then easily bargain with them so as to get control of it. When it was in his possession he brought the sanctuary there, and it constituted the centre of worship for all the twelve tribes.

4. Jerusalem.

As the descendants of Ham built their capi­tal about the temple of Bel, so did also the descendants of Shem build Jerusalem, their common capital, about the sanctuary of Elohim. Here the tribes assembled together from all parts of the country to celebrate the memorial feasts. As long as they walked humbly in the agreement their forefathers had made with Elohim, a general blessing rested over them, and they gained victory over their enemies. When they gathered up to that common centre at the feast of tabernacles (a commemoration of their forefathers' dwelling in tents), their songs were so spirited that it seemed as if the hills and mountains were dancing about them.

David contemplated building the temple of Elohim in place c:f the tent-building, but his son Solomon was chosen to carry out the project. For that great and glorious temple, all the materials were prepared beforehand, so that when it was put up, not even the sound of a hammer or of any tool of iron was heard there.

When it was dedicated, thousands upon thousands of cattle and sheep were sacrificed and offered as a sin- and praise-offering before the Lord.

The Messiah was continually expected to come and restore them into the heavenly kingdom they looked forward to because of the promises of the Lord. They anticipated he would lift them as a nation with special blessings, into a most brilliant and magnificent kingly power under which all, because of the abundance of God's bounties, would become enriched—where a harmonious elevation would gladden the hearts of them all and unite them as brethren with everlasting ties.