The Veil
Exodus 26:31-33
A new and living way, consecrated for us, through the veil, that is to say, his flesh (Heb. 10:20).

THE details given are brief but important. The Veil was located at the western end of the Holy Place and separated the Holy from the Most Holy Place beyond, so that it was behind the golden Incense Altar It was suspended upon four gold-covered shittim wood pillars that have already been explained. Gold hooks were used to fasten it to these pillars and it was located immediately below the join in the coverings of the Mishkan, where the two sets of curtains were connected by gold taches (Exod. 26:3-6).

The Veil itself was a thing of impressive beauty. Made of the same materials as the Mishkan coverings and the entrance curtains to both the Tabernacle and the Sanctuary, it was resplendent in its blue, purple, scarlet and white colors (Exod. 26:31). But the white fine twined linen, which was beautifully interwoven by the embroiderer with the blue, purple and scarlet colours, now included the intricate weaving of cherubim (v.31).

The cherubim included the four faces (man, lion, ox and eagle) that represented the four sides of the wilderness encampment which have already been described. But, more than that fact, they also portrayed certain characteristics and functions. These were significantly placed within the Most Holy Place at the location at which the priest would arrive after performing the prescribed services of that Place.

It is suggested that the embroiderers wove each cherubim in such a manner that the curiously wrought work of art and beauty was to be seen on both sides of the Veil, so that they looked out upon the Holy Place and also upon the Most Holy Place. Thus the Shewbread was known as the "Bread of the faces" (Exod 25.30).

But on the Day of Atonement it was lifted aside for the purpose of permitting the High Priest to enter the Most Holy, there to perform the representative task of sprinkling the sacrificial blood upon the Mercy Seat (Lev. 16:11-14; cp. Heb. 9:3-7). In performing this act it should be observed that the Altar of Incense was within the Most Holy (Heb. 9:3,4)-not that he had moved the Altar but rather that he would have caused the Veil to be draped on the Holy Place side of the Altar, thus including it in the Most Holy to facilitate the action described in Lev. 16:12,13.

But Jesus was the dwelling place of his Father (John. 1:14), and he dedicated himself "as a living sacrifice" to the manifestation of his Father's character and truth (Heb. 10:20). Thus the colors of the veil, in an anti-typical way, were seen in the life and character of the Lord. The four Gospel writers, Matthew, Mark, Luke and John, fulfilling a function as counterpart of the four pillars which upheld and manifested the Tabernacle Veil, recorded and displayed the righteous (white) character of him who, in the days of his flesh (scarlet) manifested (purple) Yahweh (blue) to the people.

Wrought into that character, and therefore clearly displayed in his life, was to be seen the Divine Character (Heb. 1:3,4), that stood between Yahweh and His Israel-Ecclesia.

The Tabernacle Veil was made by Aholiab (Exod. 35:35; 38:23) whose name means, lent of his father; from Ohel as the Tabernacle tent, meaning to be clearly conspicuous. Aholiab was the embroiderer who skilfully interwove the threads that comprised the veil and the cherubic figures. "Embroider" is used only once elsewhere in scripture - in Psa. 139:15 where "curiously wrought" (Heb. raqam) is the word embroider and refers to the formative processes, beginning at conception, by which the Lord, as unique, became the "express image of His (God's) person". So the cherubic beauty and glory were associated with the son of man, God's only begotten son.

Bro. J. Carter's article on this subject, contained in Delight in God's Law pp.273 to 275 and Bro. Thomas' teaching in Eureka Vol. 1.p 101; and Phanerosis pp 65,66. is recommended for further study.

In this sense he has become the "forerunner (Heb. 6:~,20). Gk: Prodomos. Having obtained eternal life (Heb. 9:12; 1 Cor. 15:45) he has been made perfect (Heb. 5:9), there being completed in him that state to which we are progressing (2 Pet. 1: 4-8; Heb. 6:1). The existence of the forerunner means that there are after-runners. He has opened the way for us (Heb. 6:20; 10:20) who, in faith, allow him who is our surety or "anchor", the hope in which we must trust and

hold in faith as onto the anchor-rope that binds us to him. He who has entered the Most Holy Place, as into a "City of Refuge" (Heb. 6:l8 cp. Num. 35), now awaits the Divine word and time to give a final pull upon the "anchor-rope", through the dividing wall of the veil, into the safety and permanence of eternal life in God's Kingdom. (Read Eureka Vol.3 p.284)

All of this arrangement is due to the grace of God. The Veil was suspended immediately below the join in the Mishkan coverings (Exod. 26:3-6). These coverings comprised two sets each of five curtains. "Five" numerically denotes Grace. The five curtains which covered the Holy Place represented that period of the Lord's life which he spent performing the priestly duties associated with the Ecclesia in the wilderness of his day. All that he was, did and said was by Divine grace; even his sacrificial cutting-off in death, at the veil. So also was his resurrection and his entering into the "Most Holy" state, denoted by the five curtains that covered the Most Holy Place. The link between the two states was faith (taches of gold) and Yahweh's purpose for His own remembrance and manifestation (loops of blue). Upon this basis we too, wht} have the Hope of the Most Holy kingdom ahead of us, must follow our High Priest.

So we have seen that the Veil is, and was, a division between:

1. The Holy Place and the Most Holy Place;
2. The old and new covenant;
3. Our present service and life and our future glory;
4. Our present fellowship and our future eternal companionship:
5. The present Ecclesia in the flesh and the Divine nature/eternal life of the perfect future state.