The “Brazen Altar”

“Build an altar of acacia (shittim) wood three cubits high; it is to be square, five cubits long and five cubits wide. Make horns at each of the four corners, so that the horns and the altar are of one piece and overlay the altar with copper (in Hebrew nechosheth, mistranslated as bronze or brass) … make a grating for it, a copper network, and make a copper ring at each of the four corners of the network. Put it under the ledge of the altar so that it is halfway up the altar.” (Exodus 27:1-5)

Having gain entry into the courtyard through faith in Christ as pictured in the “Entrance Curtain”, the first item of notice to the tentatively justified is the great altar made of copper positioned midway between the entrance and the Tabernacle. It was our faith in Christ which allowed us entry, but here now we witness the great sacrifice, the ransom which was paid which proved necessary for our redemption.

It will be noted that faith in Christ precedes faith in the “ransom” that is because not until one has passed the “Wall of Unbelief” (represented in the lien curtains which surrounded the courtyard) are they yet prepared to understand and truly appreciate the true significance of the “ransom” and what it implies.

“The “Brazen Altar”… represents the perfect humanity (copper) of the Man Christ Jesus, who as the Lamb of God (John 1:29, 36) gave himself as a ransom (Greek anti-lurton, a price to correspond or a corresponding price) for ALL (See Matt 20:28; Mark 10:45; 1 Tim 2:5, 6); and thus this altar in a particular sense represents also the ransom sacrifice itself.” (Tabernacle Shadows, Page 22, Par. 1)

“This ‘Altar’ stood just inside the gate within the court of the tabernacle of the congregation, making it necessary for anyone who would approach the dwelling place of Jehovah first to pass it, thus figuratively setting forth the fact that none can have communion with God except he first recognizes and appreciate the ransom sacrifice of Christ Jesus.” (“Notes on the Tabernacle” page 116)

Here’s another one of those valuable “keys” to understanding found in the Scriptures, there are several of these keys, but this one is of great prize.

The holding of the ransom (that is a proper understanding of the ransom and its true significance) is the key to every truth; the “hub“ from which all other truths must radiate (that’s to say if it doesn’t square with the ransom, it most likely is error). R1452:5

A ramp or not?

Some believe that this altar had a ramp approaching it, if for no other reason than we read: “And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin-offering.” (Lev 9:22)

However it will be noted that, the text does not say that Aaron came down from the altar, but rather from the offering of the offerings. (Although it’s true that some translations imply the latter through ignorance not having grasped the true thought). We are inclined to think that the word “down” is here a provincialism and is not, therefore, to be understood literally, but rather figuratively, much as we might say to one thinking too highly of himself, “get down off your high horse.”

Surely, the offering of the sacrifices of Leviticus 9 was something which was above the common level of their daily tasks! Aaron might thus be said to have “come down” from his lofty position following the Day of Atonement offerings to bless the people. (“Notes on the Tabernacle”, Pages 130-133)

Now of course, if this altar had been as large as some have imagined it, it’s no wonder that it would require a ramp or steps of some kind to ascend to the top in order to offer the sacrifices. The two pictures above are prime examples. The first supposedly an actual representation of the Tabernacle and the second a Jewish toy model of the Tabernacle, both unfortunately are wrong, but the second one is one of the most extreme cases I’ve found yet, that altar is literally as high as the curtain wall itself, five cubits or 7 ½ ft. in height.

However the dimensions of the “Altar” are quite clear to us, five cubits long and five cubits wide (7 ½ ft. X 7 ½ ft.) with a height of three cubits (about 4 ½ ft.), Exod 27:1 Now at this height the priest could easily offer the appropriate sacrifices, however if one were to add an additional base beneath the altar (as is most likely the case judging by the height of the man standing on the ramp in the first example) this would logically increase the height of the altar placing its top out of reach of the priest without the aid of some sort of ascending device (a ramp, steps or ladder of some kind) of course the solution to this for some is to detract from the height measurements of the Altar itself in order to accommodate their base and grating structure, thus maintaining the proper height, however a proper reading of the texts shows that the Altar itself, that part which was made of acacia wood covered in copper was of itself 5 X 5 X 3, nor more no less.

In the end however we have the Lord’s word on the matter which should put an end to any dispute, “Neither shall thou go up by steps unto mine altar, that thy nakedness be not discovered.” (Exod 20:26)

“What constituted “nakedness” insofar as the ancient priesthood of Israel was concerned?

Surely not the fact of the hands and feet being exposed! Seemingly, however, if any part of the body from the loins (waist) down to the ankles was unduly exposed, it was considered not only indecent, but also unlawful! To guard against this, no altar of Jehovah-God’s was to have steps (nor a ramp ascending) lest the priest’s “nakedness” be discovered.

“Nakedness of itself was no sin, for both Adam and Eve were brought forth naked, and they were perfect in the day of their creation.

“And they were both naked. The man and his wife, and they were not ashamed.” (Gen 2:25)

However it was sin which perverted their minds, bringing to them a consciousness of their nakedness, so that in shame they sought to be covered.

Ever since, nakedness has typified sin, though more particularly, inbred-sin, and it is therefore a most apt symbol thereof.

It represents that sin in which we were born—our imperfection as children of Adam—partakers of the Adamic curse! Thus, antitypically speaking, “We cannot come to Christ by steps (as represented here in the “Brazen Altar”). But rather we must come as we are and come at once. When we realize our degradation and sin, human nature says: do not present yourself in this present degraded condition, no! First tone up, break off bad habits, try to be good, and after climbing up a few steps, come to Christ. Vain resolve! Ending only in broken vows and bitter disappointment; and as the pure light of Heaven streams upon us, we realize our own weakness and nakedness and poverty; that our righteousness is but filthy rags, and that our great want is the spotless robe of Christ’s righteousness to cover us completely, that the shame of our nakedness does not appear.” (R101:8)

Having considered the importance of the altar we note in the distance that there yet lays still one more item positioned before us, that is before we reach the Tabernacle itself, however before we take a look at this item let us back track a bit and recall how we arrived where we presently find ourselves. (Excerpt taken from WPRS Q310:1)

“Those who leave the Camp to come into the Court of the Tabernacle are feeling after God with the desire to find Him.(Acts 17:27).

“The implication is that even in the fallen and depraved condition of the heart there is a dissatisfaction, a lack of ease, a restless feeling, a longing desire to be something better than we are, to have the nobler elements of our being in close touch with our Creator and to render to him the obedience of righteousness which to some extent is instinctively recognized as his due.” (HG2, Page 331)

When such come up to the Tabernacle enclosure (The Courtyard Entrance), they find that there is only one entrance (Faith in Lord Jesus Christ), and that that one way is the only way of approaching the Tabernacle. They enter, and as they enter, they must pass the Brazen Altar of Sacrifice before they have gone very far within the enclosure, the individual who sees (who grasp the true significance of this altar) sees more than ever before of the matter. But he or she is not yet at the Tabernacle proper. Those who have come thus far must remember that they have still to go on for a bit more yet. At that Altar they have seen the fact that God has provided a way from sin. Recognizing this, they may stop there for a longer or shorter period. A danger however is that some are so pleased with that portion that they would sit down there content with that. It is good that we thank God for having made that provision for salvation, but there must be a going forward for a distance yet.

What is there after seeing this Altar and its meaning?

The “Laver”

The next step is to yonder Laver, and towards yonder Laver they go next.

What do they find?

Water! This surely means Cleansing. O! To put away the filth of this flesh and make myself–or rather allow myself to be made–as nearly as possible right with God!

Have I wronged anybody?

Such questions as that must be asked of ourselves and answered by ourselves. This is the attitude of those who have reached the Laver for cleansing. We may cleanse ourselves at the Laver, but still we have not fully come to God.

Is there not something I can do?

That is the next question which turns up in the mind of those who have reached the Laver. We remain in a justified condition so long as we keep moving forward in our way, and we become more right with God, more justified, if we might say, every step of the way onward.”

If by chance we have allowed the cares and concerns of this world (jobs, family and etc.) to temporally occupy our time it is a good idea before approaching the LORD’s, dwelling place to once again cleanse both our minds and bodies through a look into the Word, the “water of life”, which tends to have a cleansing affect upon the individual.

“The laver between the altar and the house . . . is not described in the specifications. It provided, however, for a very significant ceremony, since it contained a supply of water that the priests might wash their hands and their feet when they went into the habitation, or ministered at the altar. The entire function of the priesthood consisted in the two branches of service here indicated, since it was with the feet that they entered the sanctuary, and with the hands that they served the altar, hence the requirement that the hands and the feet, rather than other parts of the body, should be washed. It denoted that, though consecrated to the sacred office, they nevertheless on account of their uncleanness by nature and by contact with the impurities of the people needed a special purification before every official act. They might not touch the vessels of Jehovah with their hands, nor place their feet within his dwelling, without a reminder that he is holy, and has chosen his people that they also may become holy.” (Atwater, The Sacred Tabernacle of the Hebrews, p. 294)

“As stated, the Priest did not bathe in the laver, but merely washed their hands and feet (Exod 40:31, 32) from the water in the laver, so too we cleanse our hands that they being clean, may do the will of God, and our feet that they might walk in Jesus’ footsteps, along the straight and narrow way in which he walked. The “copper pitcher” was of great help and convenience to the typical priesthood for obviously reasons for naturally the priest could not wash their feet in the Laver, but with the aid of the pitcher both hands and feet could easily be cleaned. So too we are greatly aided by those vessels (pitchers, basins, containers and etc.) provided for by the Lord which aid us in getting the water from the laver, the Bible, the Word of God, such as our Concordances, Lexicons, the Volumes, Reprints and etc.

“Since there are no measurements given for the Laver, may it not be intended to reflect the fact that God’s provision for the cleansing of his people by the Word (the Word of Truth) is so great that it may be said to be immeasurable!” “That the Word has an unlimited cleansing power.”

“The Laver was never covered (despite what the Septuagint and Samaritan versions may say to the contrary, See McClintock & Strong, Cyclopedia, on the “Laver”) whether within the court or without when it traveled with the camp, because it represents God’s Word, the truth especially as centered in Christ Jesus, anyone whether in or out of the courtyard condition, whether tentatively justified or not, by looking unto the Word of God (the Bible, the revelation of God, typified by the Laver) may see therein depicted the perfection of the Man Christ Jesus, and reflecting upon this will see his own imperfections and need for cleansing, this is the reason why this vessel, unlike all the rest of the Tabernacle’s furniture, remained uncovered.”

Now although the Laver was not covered while in transport it is only logical to assume that it was emptied of its contents before being moved, thus although the bible itself as pictured in the laver is visible to the world much of the truths (the “water”) contained there is hidden from their eyes, nevertheless reflected in its surface is the perfection, the righteousness and goodness of the Savior which only serves to remind them of how far short they come up to the divine requirements, and of their need for that cleansing which only the Lord can provide.

We will continue with our next post.