APPENDIX III
THE
COVENANTAL SABBATH
OTHER RE-CREATION NUMBERS
With the exception of two, four, six, ten, twelve
and their multiples, most other numbers, such as five, nine, eleven,
thirteen and from sixteen onwards, appear to have little or no Biblical
significance at all, although five and its multiples do feature
(chiefly as measurements in cubits) in the tabernacle, the temple
of Solomon, and in Ezekiel’s vision of the new temple (cf. Ex. 26:3-37;
27:1-18; 30:23-4; 38:18, 28; I Kgs. 6:6-24; 7:2-49; Ezek. 40:1-48;
41:2-20; 42:2-8; 45:1-12; 48:8-34); and eleven, insofar as it has
any symbolical significance at all, seems to represent (as twelve
minus one) incompleteness (e.g., the eleven children of Jacob
before the birth of Benjamin, the eleven brothers of Joseph after
his "decease! ", and the eleven disciples after the suicide
of Judas (Gen. 32:22; 37:9-11, 26-36; 42:8-13; Acts 1:16-26). Here,
however, this naturally excludes the most important apocalyptic
numbers, like those of Daniel (for e.g. the 70 weeks (= 7 + 62 +
1 weeks), the 2,300 mornings and evenings and the 1,335 days), and
of Revelation (for e.g. the 3 ½ days, the 1,260 days and
the 1,600 furlongs), which cannot be discussed in this work. Such
numbers would require a lengthier analysis than their importance
for the present purposes of this book would warrant (cf. Dan. 8:14;
9:24-7; 12:2; Rev. 11:3, 9, 11; 12:6).
The figure TWO, although sometimes used in respect
of the articles in the tabernacle (Ex. 25:12, 18: 26:17,
19; 28:7, 9; 28:14) and the Levitical rites (Ex. 29:1, 13; Lev.
5:7; 12:8; 14:4, 10 etc.) or as "two days" as a period
of waiting (Hos. 6:2; John 4:40, 43; 11:6; Matt. 26:2), as
opposed to the number one, frequently suggests disunity,
failure or sin (cf. Eph. 2:15; Mark 14:30, 72; Jude 12; Josh.
5:2f; John 3:4; Rev. 2:11; 20:14; 21:8; Ex. 22:4-9; Ps. 12:2; Jas.
1:8; 4:8). For there is Lamech, the first polygamist, and his two
wives (Gen. 4:9): the two daughters of Lot and their sin (Gen. 19:30);
the strife between the two sons of Abraham; between the two sons
of Isaac; and between the two wives of Jacob (Gen. 16-33). The failure
of the first covenant necessitated a second (Heb. 10:9); two cannot
walk together, except they be agreed (Am. 3:3); no man can serve
two masters (Matt. 6:24); and two shall be in the field at the second
coming — the one taken up, the other left behind (Matt. 24:40).
Two false witnesses betrayed the Lord (Matt. 26:20); He was crucified
between two thieves, only one of whom repented (Luke 23:32); and
Paul was hard pressed between the two — whether to live or to die
(Phil. 1:23). (Per contra, however, see Job 42:10;
Eccl. 4:9-12 and Matt. 18:19, 20). The number two therefore has
little positive significance in the realm of re-creation.
The figure FOUR has some significance in the
completeness of redemption, sometimes particularly
in respect of the redemption of the non-human creation.
The Messianic line runs through Judah, the fourth son of Jacob.
In the tabernacle there were four rings of gold for carrying the
ark and the table of shewbread; four corners of the ark; the four-legged
table; and four bowls in the golden candlestick. Each curtain was
four cubits broad and was hung upon four pillars of gold resting
on four silver sockets. The breastplate of the priest was foursquare
and had four rows of stones; and the altar was foursquare (Ex. 25:12,
26, 34; 26:2, 8, 32; 28 :46-7; 38:1). Solomon’s palace was built
on four rows of cedar pillars, and the figure four figured prominently
in his temple (many measurements of four cubits; four wheels for
each stand, four hundred ( 4 x 100) pomegranates for the network,
etc.) (I Kgs. 7:2, 19, 29, 30, 42). Ezekiel’s four living creatures
each had four faces, four wings, four wheels and four sides, reminding
one of the four beasts of Revelation, whereas Ezekiel’s vision of
the new temple featured four tables and an altar with four horns,
and he envisioned the re-birth (re-creation!) of his people from
the four winds (Ezek. 1:5-18; 10:9-21; Rev. 4:6, 8; 5:6,
14; 6:1; 7:11; Ezek. 40:41; 43:15; 37:9). Zechariah prophetically
beheld four horns, four carpenters, four chariots and the four spirits
of the heavens (Zech. 1:18, 20; 6:1-5). Minor property thefts
were required by the law to be restored fourfold, as did Zacchaeus
(Ex. 22:1; Luke 19:8; II Sam. 12:6), and in the last day, Christ’s
angels will gather His elect from the four winds to inhabit the
heavenly city, which lies foursquare (Matt. 24:31; Rev. 21:16).
The figure four (signifying completeness),
when used as a multiple of ten [which latter often alludes to
a time of waiting or of trial (thus the Pilgrim Bible, p.
1707)], i.e. as forty, would signify the completion of a time
of trial or waiting. At the time of the flood, it rained
for forty days and nights (Gen. 7:4, 12, 17); Joseph mourned the
death of his father for forty days (Gen. 50:3); and Moses left Egypt
for Midian at the age of forty, and forty years later at the age
of eighty (= 40 x 2) he returned to lead his people through the
wilderness for forty years and to spend forty days and nights on
Sinai with the Lord (Acts 7:23-30). Joshua (then forty) and Caleb
returned from their spying expedition after forty days (Nu. 41:33;
13:25 cf. Josh. 14:7); and, after the occupation of Canaan, the
land four times had rest for forty years under the four judges Othniel,
Deborah, Gideon and Eli (Judg. 3:11; 5:31; 8:28; I Sam. 4:18). The
four kings Saul, David, Solomon and J(eho)ash each reigned for forty
years (Acts 13:21; II Sam. 5:4; 1 Kgs. 11:42; II Kgs. 12:1).
Elijah journeyed forty days and nights unto Sinai (I Kgs. 19:8);
Ezekiel described both Jerusalem as being besieged and Egypt as
being desolated for forty years (Ezek. 4:1-6; 29:11-3); and Jonah
warned the people of Nineveh that their city would be destroyed
in forty days’ time (Jonah 3:4). Finally, the Lord fasted and was
tempted by the devil for forty days and nights (Matt. 4:2; Luke
4:2), and instructed His Apostles during the forty days which elapsed
between His resurrection and ascension (Acts 1:2, 3). [See too "one
hundred and twenty" (= 40 x 3) under "twelve" below].
The number four, then, symbolizes the completeness
of redemption, particularly that of the redeemed creation
or nature, whereas its multiple forty signifies the completion
of a time of trial or waiting, again generally in connection
with redemption or re-creation.
The figure SIX has some significance in respect
of the tabernacle (six branches of the candlestick, six names
of the tribes of Israel engraved on each stone in the priests breastplate
— Ex. 25:32; 28:10), and in respect of certain measurements of the
new temple (Ezek. 40:5, 12; 41:1-8; 46:1-6). Sometimes the number
signifies safety (the six Levitical cities of refuge — Nu. 35:6f),
or cleansing (the sixty-six days’ cleansing period of
a mother after the birth of a daughter, or thirty-three days
[half that period], after the birth of a son — Lev. 12:1-5).
The chief meaning of this figure, however, appears
to be that of the labour of man, (in conjunction with the
sabbath number seven) and indeed, of man himself in his power
and dominion (when six is never used in conjunction with seven).
Regarding the labour of man, six is chiefly used
in connection with the Sabbath Commandment (Ex. 16:26; Ex. 20:9;
23:12; 31:15; 34:21; 35:2; Deut. 5:13) — indeed, the phrase
"six days" is but rarely used apart from the Commandment
— (Ex. 16:5, 22, 26, 29; 20:9, 11; 23:12; 24:16; 31:15, 17;
34:21; 35:2; Lev. 23:3, 34-42; Deut. 5:13; 16:8; Josh. 6:3,
14; Ezek. 46:1; Matt. 17:1; Mark 9:2; Luke 13:14; John 12:1), or
with six years of service or slavery (Ex. 21:2; Deut. 15:12, 18),
or of sowing one’s land (Ex. 23:10; Lev. 25:3), or six days of eating
unleavened bread (Deut. 16:8), coupled with the idea of release
or change in she seventh year or on the seventh day respectively.
Finally, six, when not used in conjunction with
seven, sometimes signifies the power and dominion of man himself,
frequently in his apostasy from God. Man was created on the
sixth day, given dominion over all creation, and he fell away from
God (Gen. 1:26-31; 3 :17). So great were the power and riches of
the apostasizing Solomon, that his yearly income was six hundred
and sixty-six talents of gold (I Kgs. 10:14; II Chr. 9:13)! In the
sixth year, in the sixth month, Ezekiel was shown the vile abominations
and creeping things and loathsome beasts and idols in the temple
of the Lord, foreshadowing the man of sin, the word of man, the
devil made flesh, the politico-religio-economic world dictator,
Antichrist, whose number shall be six hundred and sixty-six (Ezek.
8:1, 9-11; 9:1-6; cf. II Thess. 2:3,4; cf. Rev. 13:1-18)!! Cf. too
p. 82.
Lastly, it may not be altogether out of place
to point out that Islam has appointed Friday, the sixth day of the
week, for its religious observances. In the Koran (Sura 62:9-11,
cf. Sura 2:65, 66 & 7:163, where the Jews are accused of sabbath-breaking),
it is stated that the believer is called "to prayer on Friday,
the day of the Assembly". (Cf. further, Sura 4:47, 154 and
16:124). This fact affords interesting material as to the possible
identity of the little horn of Daniel, "who speaks words against
the Most High (= Christ), and who wears out the saints of the Most
High (= Christians), and thinks to change the times and the law",
and to the identity of the false prophet (cf. Dan. 7:25; Rev. 16:13;
19:20; 20:10; cf. I John 4:1-6; Matt. 24:16 esp. ff. vv.
24, 26a!), particularly in the light of Seventh-day Adventist attempts
to apply these passages to Sunday worship (cf. Andrews and Conradi:
op. cit., p. 13; and "Questions on Doctrine",
Review and Herald Pub. Co., Wash. D.C., 1957,
pp. 179-82).
The figure six then, has a varied symbolical
content, referring sometimes to redemption, although
generally to the labour of man; where divorced from the number
seven it seems to refer to man as apostate from God, labouring
in his own strength, and refusing to rest in Jesus Christ as his
true sabbath! Like two, six therefore has little positive significance
in the field of re-creation.
The figure TEN is used by itself, but also in
its multiples. By itself, it has some significance in the tabernacle
(Ex. 26:1, 16; 27:12; 38:12) and in the temple of Solomon (I Kgs.
7:10, 24-7, 38), and is quite frequently used (particularly by Jesus)
to denote a relative completeness in respect of a number
of things — e.g. ten virgins, ten talents, ten servants, ten pounds,
authority over ten cities, tithes etc. (Gen. 18:32; 24:10, 22; 31:7,
41; Ex. 34:28; 18:21, 25; Matt. 25:1, 28; Luke 11:42; 15:8; 19:13-7;
Rev. 2:10; 12:3; 13:1; 17:12). In its multiples, it is
particularly used as twenty, forty, one hundred and twenty, and
as one hundred and multiples of the latter. As twenty, it is particularly
used in measurements of the tabernacle (Ex. 26:18-20; 27:10-6; 30:13-4;
36:9-25; 38:10-26) and the temple of Solomon (I Kgs. 6:1-20). As
forty, it signifies the completion of a time of trial or waiting
(see under "FOUR", above), As one hundred and twenty,
see under "TWELVE" below. As one hundred and its multiple
one thousand, it signifies a large, complete whole (Gen.
5:32; 7 :6; 15:13; 17:17; 23:15, etc., Ex. 18:21; 20:6; 34:7; Nu.
7:85; 31:4; 35:45, etc.), and as ten thousand in particular,
it is widely used to denote a massive, almost innumerable
completeness (Ezek. 45:3-14; 48:9-18; Dan. 7:10; Jude 14, etc.).
Finally, it should perhaps be noted that the Lord began His earthly
ministry at the age of thirty (= 10 x 3), commenced it
by fasting for forty days (= 10 x 4), finished it by ascending
forty days (= 10 x 4) after His resurrection, and continued
it by pouring out His Holy Spirit on the Church ten days later,
or fifty days (= 10 x 5) after His resurrection (Luke 3:23;
4:1, 2; Acts 1:3; 2:1 cf. Lev. 23:15-6).
Ten, then, appears to signify a relative completeness
by itself, and in its multiples, a massive, almost
innumerable completeness.
The figure TWELVE seems to denote the completeness
of the plan of redemption. There were twelve tribes of
Israel (Gen. 49:28), twelve pillars at the foot of Mt. Sinai built
by Moses (Ex. 24:4), twelve stones in the high priest’s breastplate
(Ex. 39:14), twelve cakes of shewbread in the tabernacle (Lev. 24:5),
twelve stones placed in the Jordan (Josh. 4:3), twelve spies
sent into Canaan, twelve days of dedication of the altar in the
wilderness, twelve captains in the army and twelve classes of priests
as divided by David (Nu. 7:11-78; I Ch. 24:1-19; 27:1-15), twelve
lions in the temple of Solomon (I Kgs. 10:20), and twelve stones
in the altar built by Elijah on Carmel (I Kgs. 18 :31). Jesus first
manifested His learning when twelve years old, taught that there
were but twelve hours in one day in respect of work for His Kingdom,
gathered twelve disciples, and had twelve legions of His angels
who could rescue Him at His command (Luke 2:42; John 11:9; Matt.
10:5; 26:53). The heavenly city has twelve angels guarding
its twelve gates, upon which are inscribed the names of he twelve
tribes of the sons of Israel; the wall of the city has twelve foundations
adorned with twelve kinds of jewels, and on them the twelve names
of the twelve apostles of the Lamb; and in the middle of the city
is the tree of life, with its twelve kinds of fruit, yielding its
fruit each month, which months number twelve in the present dispensation
(Rev. 21:12-6; 22:2; 1 Ch. 27:1-15).
The most prominent multiples of twelve in Scripture
are twenty-four, one hundred and twenty, twelve thousand and one
hundred and forty-four thousand. for example, the twenty-four singers
of David (I Chr. 25:31), the twenty-four elders round the
throne of God (Rev. 4:l0f); the one hundred and twenty years of
grace before the flood (Gen. 6:1-4); and the one hundred and
twenty disciples of Jesus who prayed together immediately prior
to the day of Pentecost Acts 1:15); the twelve thousand horsemen
of Solomon (I Kgs. 4:26); and the twelve thousand stadia of the
heavenly city in its length, breadth and height Rev. 21:16); and
the one hundred and forty-four thousand sealed by the seal of the
living God; and the wall of the heavenly city which measures one
hundred and forty-four cubits (Rev. 7:4; 21:17). Indeed, the figure
twelve is also the product (3 X 4) of the meaning of its divisors
3 (denoting Messianic redemption, completeness,
and sanctification) and 4 (denoting the completeness
of redemption), even as the holy figure seven is the
sum of these numbers (3 + 4).
The figure twelve then, appears to denote the
completeness of the plan of redemption.
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