So we have the three tabernacles, for earth, for heaven, for the renewed earth; and these three, if I may say so, are like the triple division of that ancient Tabernacle in the wilderness: the Outer Court; the Holy Place; the Holiest of all. Let us enter into that outer court, and abide and commune with that God who comes near to us, revealing, forgiving, in the person of His Son, and then we shall pass from court to court, 'and go from strength to strength, until every one of us in Zion appear before God'; and enter into the Holiest of all, where 'within the veil' we shall receive splendours of revelation undreamed of here, and enjoy depths of communion to which the selectest moments of fellowship with God on earth are shallow and poor. THE FULNESS OF CHRIST 'And of His fulness have all we received, and grace for grace.'—JOHN 1.16. What a remarkable claim that is which the Apostle here makes for his Master! On the one side he sets His solitary figure as the universal Giver; on the other side are gathered the whole race of men, recipients from Him. As in the wilderness the children of Israel clustered round the rock from which poured out streams, copious enough for all the thirsty camp, John, echoing his Master's words, 'If any man thirst, let him come unto Me and drink,' here declares 'Of _His_ fulness have _all we_ received.' I. Notice, then, the one ever full Source. The words of my text refer back to those of the fourteenth verse: 'The Word was made flesh and dwelt among us, full of grace and truth.' 'And of His fulness have all we received.' The 'fulness' here seems to mean that of which the Incarnate Word was full, the 'grace and truth' which dwelt without measure in Him; the unlimited and absolute completeness and abundance of divine powers and glories which 'tabernacled' in Him. And so the language of my text, both verbally and really, is substantially equivalent to that of the Apostle Paul. 'In Him dwelleth all the fulness of the Godhead bodily; and ye are complete in Him.' The whole infinite Majesty, and inexhaustible resources of the divine nature, were incorporated and insphered in that Incarnate Word from whom all men may draw. There are involved in that thought two ideas. One is the unmistakable assertion of the whole fulness of the divine nature as being in the Incarnate Word, and the other is that the whole fulness of the divine nature dwells in the Incarnate Word in order that men may get at it.