The “Door” to the Tabernacle, the “First Vail”

“You shall make a screen (Hebrew masak a “hanging”, singular) for the door of the tabernacle, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver.” (Exod 26: 36)

This door (the first vail) represents our Lord even as the “Entrance Curtain” to the courtyard represented our Lord, our Lord once again being shown as the only means of access to the Father. “I am the door; by me if any man enters in, he shall be saved, and shall go in and out and find pasture.” (John 10:9)

Question:

The Scriptures refer to the “Gate”, into the courtyard, the “Door”, into the Tabernacle, and the “Vail”, into the “Most Holy” (Exod 27:16; 26:36; 26:31, 32), but no mention is made of any “First Vail” so why do we refer to the “door” to the Tabernacle as the “first vail”?

It’s true the scriptures nowhere specifically speak of any “first vail”; however the Apostle Paul’s statement in Heb 9:3 referring to the “Second Vail,” indirectly implies that the “door” to the “first part” or Holy is the “first vail.”

The importance of the “First Vail” cannot be underestimated, in fact next to the Ark of the Covenant it is probably the second most important item associated with the Tabernacle. Although generally over shadowed by the Second Vail this vail is nevertheless of supreme importance, for this is the “gateway” (the map) to the heavenly phase of the kingdom, there is no other way of entrance into the heavenly phase of the kingdom but by means of this one “door” or entrance.

This is THE “gate” of which our Lord spoke that few there be that find (the majority having been deceived and misled by the blind guides), the Straight gate which leads to life (life inherent, immortality), by means of the narrow way of death by sacrifice (Matt 7:14) “So narrow (is this “gate“) that it admits only the Lord’s plan, the Lord’s way and only to those willing to conform to it.” (R5045:3)

The word “narrow” in referring to this gate refers not so much to its physical size, its width, but rather to its exclusiveness, its limited or restrictive access. It is very discriminative and only allows for a special or particular class to enter.

This “gate” or “door” is not to be confused with the “Entrance Curtain” or “gate” to the courtyard, the first gate was broad (5 cubits in height by 20 cubits in width) allowing for anyone willing to exercise the necessary faith to enter, likewise it required, no sacrifice, no cost, however this second entry way is much higher (3 times the height of the first entry way), and much more narrower (only 10 cubits in width) thus implying that entry into this next level, a much higher or lofty attainment would require a sacrifice, a cost, not only the shedding of many if not all of ones most cherished possessions (dreams, plans and ambitions for this life), implying the sacrifice of one’s personal will or desire, but most precious of all the sacrifice of one’s earthly life rights or restitution rights secured through the ransom sacrifice. It is even as our Lord so stated, “… much easier for a camel to go through the eye of a needle, than for a rich man to enter into (the Heavenly phase of) the kingdom of God.” Mark 10:25

“The parable of the camel going through the eye of the needle  (Matt 19:24) illustrates well the difficulty with which many encounter in order to obtain a heavenly inheritance, this because they have many possessions which they are very reluctant to sacrifice. These possessions include anything which ties the believer to this world, not only material possessions, but likewise these may include close ties with families, friends, and associates. The “needle’s eye” was a small gate in the walls of ancient cities. After sun down the main gates were closed. A camel could enter the small gate on its knees as long as the load on its back was first removed. We, too, must remove all that is unnecessary in our lives if we would follow the Lord.”

“Therefore brethren having privilege to enter into the Holiest (our ultimate goal, the Most Holy) by the blood of Jesus, by a new and living way (the narrow way to life) which he consecrated (sanctified or set apart) for us (the Royal Priesthood), through the vail, that is, his flesh (his sacrifice)…let us draw near with a true heart in full assurance of faith (undoubting faith)… let us hold fast the confession of our hope (in the “heavenly calling”, in the promises of God) without wavering, for he who promised is faithful.” (Heb 10:19-23)

“The vail at the door of the Tabernacle represented the same thought as baptism—namely, death. When the priest passed the first vail, it represented him as passing out of sight, buried from the outward things; and his shut-in condition was enlightened only by the lamp and supplied by the showbread—representing the spiritual nourishment and enlightenment granted all who are immersed into Christ.” (R1544:1)

AFTER our Lord had fully consecrated himself, surrendering his will for that of the Father’s, or as the Apostle quotes it from the Old Testament, “Lo, I come; in the volume of the Book it is written of me; I delight to do thy will, O my God” (Psa 40:7,8; Heb 10:7) he immediately went down to the river Jordan and was baptized by John, however reluctantly, nevertheless our Lord insisted, “Permit it to be so now, for thus it is fitting for us (plural, i.e. including the Church, for which he is the head) to fulfill all righteousness (to fulfill all which is necessary, all that is written)” Matt 3:15

The significance here is that our Lord was baptized into death (made a full surrender or consecration) BEFORE he went into the water… he was already dead to his own will; otherwise he could not have gone to John at Jordan. Upon rising from the water, the Father manifested his acceptance of our Lord’s sacrifice by anointing him with the Holy Spirit (typified by passing beneath the First Vail and entering into the Holy of the Tabernacle), from this moment forth the Man Christ Jesus was no longer, he was now a new creature, the first born of the new creation. (See Q36)

Even so it is with us, first we must consecrate ourselves to the LORD, surrender up our wills, (symbolically this takes place immediately outside the door to the tabernacle, pictured by the two goats which were presented there, Lev 16:7) and upon acceptance of our consecrations we too are baptized, but not so much as individuals, but as prospective members of the body of Christ, thus we are “baptized INTO his death” (made participators with him) Rom 6:3

“Jesus death (blood) constituted the blood which seals or makes effective the New Covenant, our taking of this cup (of joint sacrifice) and drinking of it (Matt 26:27) shows our participation. The consecrated lives (blood) accepted by our Lord are counted in as a part of his own sacrifice (the “sin-offering“) which seals the New Covenant.”

Thus is shown that the New Covenant CANNOT go into effect until the last member of the body of Christ has fully drunken of this cup and participated in his death.

“There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism…” (Eph 4:4, 5)

Our baptism like that of our Lord’s was pictured by our passing beneath the first vail, from this moment on we were no longer recognized according to the flesh, the flesh, or “old man” was considered dead in the eyes of the LORD, henceforth we being begotten by the Holy Spirit are new creatures in Christ Jesus (Gal 6:15), even though the flesh is not actually dead but merely counted as such by the Father. We have entered into a “covenant” a contract with the Father, a covenant of death by or through sacrifice (Psa 50:5), from this point on there is no turning back.

“As the passing of the first vail represented the death of the human will, so the passing of the second vail represented the death of the human body; and both are requisite to complete our `sacrifice.’” (T22)

And like as it was with our Lord following the acceptance of his consecration he rose and was anointed with the Holy Spirit so too do we receive this anointing as we rise from beneath the first vail into the “holy” of the tabernacle, BUT NOT as individuals, only as we be in Christ, only as we become members of the body by a joint participation in his sacrifice, “planted in the likeness of his death” (Rom 6:5). This anointing which we receive was pictured in the type by the “Holy Anointing Oil” which was poured upon the head of the High Priest and ran down to the skirts of his garments (Lev 8:12) it was never poured upon anyone else, the under-priest receiving their share only as they were joined to the body.

“A careful examination of the type reveals that only Aaron received an outpouring of the “holy anointing oil” upon his head. By this, however, not only was Aaron anointed into the priesthood, but his whole family as well. He was made a high priest over his family of under-priests. Since the under priesthood was thus anointed in its head-chief, or high priest, there was no need for the individual anointing of each member. Yet it would seem needful to show that each of the sons was a partaker of the high priest’s anointing, and so we find that they each received of this “Holy Anointing oil” but only in a sprinkling, and then, not until the oil had been commingled with the blood of a sacrifice—the ram of consecration (Lev 8:30). How beautifully this shows forth the fact that we, the antitypical priesthood of God, are anointed in our Lord and Head; that we are partakers of his anointing, through the merit of his precious blood.” (“Notes on the Tabernacle”, Page 499)

“Under the law, the anointing was the ceremony by which the priests were installed in their service. They were anointed to their office with a peculiar ointment, called the `Holy Anointing Oil,’ used upon none but the priests, and unlawful for anyone else to have or to make (Exod 30:25–33,38) This oil typified the Holy Spirit of adoption whereby we, the real `royal priesthood,’ are sealed as sons of God. Only the consecrated ones, the priests, are ever to be thus anointed.” (T28)

“The anointing which you (the fully consecrated) have received (“Christ in you, the hope of glory”) from him (the Lord Jesus) abides in you (but only so long as you abide in him) …” (1 John 2:27)

“Thus this first vail represents clearly our death to the world. The flesh is left outside, voluntarily given over to death and destruction, while we as new creatures in Christ, go beyond this vail, and enjoy a newness of life. Thus, we fill two pictures: our earthly nature has been given up, deprived of life, and is being taken without the camp to be destroyed, while our new nature is at the same instant within the first vail, not as men, but as members of the High Priest’s body. We are not only dead with Him, but also alive with Him.

“We are buried with Him by baptism into death” (Rom 6:4), “wherein also ye are risen with Him.” (Col 2:12). The natural body is no longer we (the true individual), for “we are not in the flesh, but in the spirit.” (Rom 8:9)

We claim then that our going through this first vail represents the death of the natural fleshly will or mind, and that our entering the inside of the Tabernacle represents our entrance to the condition of the spiritual or new nature.

“For ye are dead, (as men)” “If ye then be risen with Christ, seek those things which are above; set your affections on things above, not on things on the earth, for ye are dead.” (Col 3:1-3) For God “hath raised us up, (in the spirit of our minds,) and made us sit together in heavenly places (spiritual conditions as represented in the Holy and Most Holy) in Christ Jesus (Eph 2:6).” R156

Continued with next post.