The Sanctuary Service
by
Elder M. L. Andreasen
“The subject of the sanctuary and the
investigative judgment should be clearly understood by the people of God.”—The Great Controversy, 488. {CIHS 1.1}
“The minds of believers were to be directed to
the heavenly sanctuary, where Christ had entered to make atonement for His
people.”—Selected Messages, 1:67.
{CIHS 3.2}
“The correct understanding of the ministration
in the heavenly sanctuary is the foundation of our faith.”—Evangelism, 221. {CIHS 3.4}
“I know that the sanctuary question stands in
righteousness and truth, just as we have held it for so many years. It is the
enemy that leads minds off on sidetracks. He is pleased when those who know the
truth become engrossed in collecting scriptures to pile around erroneous
theories, which have no foundation in truth. The scriptures thus used are
misapplied; they were not given to substantiate error, but to strengthen
truth.”—Gospel Workers, 303. {CIHS
1.2}
Chapter
1 Entry June 21/18
PREFACE
FOR CENTURIES GOD'S PRESENCE ON EARTH was associated with the sanctuary.
It was through Moses that the command first came: "Make Me a sanctuary; that I may
dwell among them." Ex.25:8. When the tabernacle, as the first
sanctuary was called, was finished, "a cloud covered the tent of the congregation, and the
glory of the Lord filled the tabernacle." Ex.40:34. Henceforth God communicated with His
people "from
above the mercy seat, from between the two cherubim which are upon the ark of
the testimony," in the most holy, the second apartment of the tabernacle. Ex.25:22.
As God's earthly dwelling place, the sanctuary must
ever be of deep and abiding interest to God's people. When we understand
that the services conducted in the tabernacle and later in the temple were
symbols of a higher service in the true tabernacle above; that all the ritual
and all the sacrifices pointed to the true Lamb of God, the sanctuary becomes
of still more importance. In it the gospel is revealed.
Christians would do well to study the sanctuary and
its services. They contain precious lessons for the devout student.
Christ is seen as the great High Priest, a role which to many church
members has lost its significance. And yet, Christ's work as High Priest
is the very essence of Christianity, the heart of the atonement.
It is the hope and prayer of
the author that this little book may lead some, perhaps many, to a deeper
appreciation of what Christ means to them and of what He is doing for them; and
that they may, through the new and the living way which Jesus has consecrated
for them through the veil, go with Him into the most holy where He is now officiating.
THE
AUTHOR
Chapter One
THE FIRST PICTURE WE HAVE OF GOD
after man sinned is that of Him walking in the garden in the cool of the day,
calling unto Adam, "Where
art thou?" Gen.3:9. The picture is both beautiful and
significant. Man has sinned and disobeyed the Lord, but God does not
forsake him. He is looking for Adam. He is calling, "Where art thou?" These are the first
recorded words of God to man after the fall.
It is not without significance that we are thus
introduced to God. He is looking for and calling to Adam, seeking a
sinner who is hiding from Him. It is a picture similar to that of the
father in the parable, who day after day watches for the form of his prodigal son, and runs to meet him while he is yet "a great way off." Luke 15:20. It is a picture similar to that
of the shepherd who "goeth
into the mountains, and seeketh that which is gone
astray,"
and "rejoiceth
more of that sheep, than of the ninety and nine which went not astray." Matt.18:12,13.
Adam did not fully understand what he had done or
the results of his disobedience. God had told him that sin meant death,
that "in the day
that thou eatest thereof thou shalt surely die." Gen.2:17. But Adam had never seen death,
and he did not comprehend what it involved. It was to impress upon his
mind the nature of sin that God clothed Adam and Eve in the skins of animals
that had been sacrificed. Adam, looking at death for the first time, must
have been profoundly impressed with the sinfulness of sin. There the lamb
lies still, blood oozing out. Will it never live again? --Will it never
again eat or walk or play? Death suddenly takes on a new and deeper
meaning for Adam. He begins to understand that unless the Lamb dies for
him, he will be dead like the animal lying at his feet, without future, without
hope, without God. Ever
after, the skin in which he was clothed reminded him of his sin, but also, and
more, of salvation from sin.
The picture of God
making garments for His children about to be driven from their home, reveals
the love of God for His own, and His tender consideration for them, even though
they have sinned.
As a mother wraps warm, protecting garments about the little ones before
sending them out into the bitter wind, so God lovingly clothes His two children
before sending them forth. If He must send them away from Him, they are to bear with them the token
of His love. They must have some evidence with them that God still cares
for them. It is not His intention to leave them to struggle alone.
He must drive them out of the Garden of Eden, but He still loves them.
He provides for them.
Because of their sin, God had to exclude Adam and
Eve from the home He had prepared for them. It must have been with great
sorrow of heart that the two left the place where they had first met, which
held such blessed memories for them. But it must have been with
immeasurably greater sorrow that God commanded them to leave. He had
created them. He loved them. He had planned for them a future.
But they had disobeyed Him. They had chosen another master.
They had eaten of the forbidden fruit. "And
now," said God, "lest he put forth
his hand, and take also of the tree of life, and eat, and live forever: ...He
drove out the man." Gen.3:22-24.
God did not leave Adam in a condition of despair.
He not only promised
that the Lamb "slain from the foundation of the
world" should die for him, thus providing objective
salvation, but He also promised to help him resist sin by giving him capacity
for hatred of it. "I will put enmity between thee and
the woman, and between thy seed and her seed," God said. Gen.3:15. An interpretation of this
text, without doing violence to it, would be: "I
will put hatred for evil into your heart." This hatred is vital to our salvation. Humanly considered, as long as love of sin is in the heart, no man is safe.
He may resist evil, but if there is in his heart a love for it and a
hankering after it, he is not on safe ground. Of Christ it is said, "Thou
hast loved righteousness, and hated iniquity." Heb.1:9. It is important
to learn to hate evil. The first promise in the Bible is a promise of
hatred for sin.
Only as the iniquity of sin becomes real to us, only as we learn to hate
evil, are we safe. Christ not merely loved righteousness; He hated
iniquity. This hatred is fundamental in Christianity. And God has promised to put this
hatred for sin into our hearts.
In the promises to Adam and in God's treatment of
him, the gospel is summed up. God does not leave Adam to himself after he
has sinned. He looks for him; He calls to him. He provides a
Savior for Adam, symbolized by the sacrificial lamb. He promises Adam to
help him so to hate sin that he will by the grace of God abstain from it.
If Adam will only cooperate with God, all will be well. Provision
is made for a return to the estate from which he has fallen. He need not
be conquered by sin. By God's help he can overcome it.
This is brought out forcibly in the story of Cain
and Abel. Cain is wroth; his countenance is fallen. He has murder
in his heart, and is ready to kill Abel. God
warns him that "sin
coucheth at the door; ...but do thou rule over
it." Gen.4:7 RSV. This was a merciful
warning to Cain, and a statement of hope that he need not be overcome by sin.
As a wild beast ready to pounce upon its victim, sin couches at the door.
In the words of the New Testament, Satan goes about "as a roaring lion." But Cain need not be
overcome. "Do thou rule over it" are God's words. This is more than a statement; it is a promise.
Man need not be overcome. There is hope and help in God. Sin
is not to have dominion over us. We are to rule over it.
Originally it was God's intention that man should
have free communion with his Maker. This was the plan He attempted to
carry out in the Garden of Eden. But sin thwarted the original design of
God. Man sinned, and God sent him forth into the earth. Henceforth
sorrow would be his lot.
But God conceived a plan whereby He might be
reunited with His people. If they had to leave the home prepared for
them, why should not God go forth with them? If they could not live in
Paradise, where they could enjoy open communion with Him, why should not God
live with them? And so in the fullness of time,
God sent word to His people: "Make Me a sanctuary; that
I may dwell among them." Ex.25:8. Wonderful love! God cannot bear to be separated from His own! His love
devises a plan whereby He may live among them. He goes with them on their
journeys to and fro in the wilderness, leading them
into the Promised Land. God is with His people again. True, there
is a separating wall now. God dwells in the sanctuary, and man cannot
approach Him directly. But
God is as near as sin will permit. He is "among" His people.
The New Testament says of Christ, "They
shall call His name Emmanuel, which being interpreted is, God with us." Matt.1:23. The
Christian ideal is fellowship with God, oneness with Him, no separation.
"Enoch walked
with God." Gen.5:24. Moses talked with Him face to face. Ex.33:11. But Israel was not ready for such
an experience. They needed to be taught lessons of reverence and
holiness. They needed to
learn that without holiness no man can see God. Heb.12:14. It was to teach them this that God asked them to
make Him a sanctuary that He might dwell among them.
Before God asked them to build Him a sanctuary,
however, He proclaimed to them the ten commandments. Ex.20. He gave them His law that they might know what was required of them.
They stood before the mount that burned with fire. They heard the
thunders and saw the lightning; and as the Lord began speaking, "the whole mount quaked
greatly"
and the people trembled. Ex.19:16-18. The manifestation was so impressive, and "so terrible was the sight, that
Moses said, I exceedingly fear and quake," and the people "entreated that the word should
not be spoken to them any more." Heb.12:21,19. The people, however, could but see and acknowledge the justice of
the requirements of the Lord, and both before and after the proclamation of the
law answered: "All
that the Lord hath spoken we will do, and be obedient." (See Ex.19:8; 24:3,7.)
It must have been with but little realization of
their own inability to do what they had promised, that they essayed so
tremendous an undertaking. From past experience they might have known that
without divine aid they could not keep the law. Yet they promised
to do so, though it was not many days before they were dancing around the
golden calf. The law forbade worshiping idols, and they had promised to
keep the law; yet here they were worshiping one of their old idols. In
their worship of the golden calf, they gave a demonstration of their inability
or unwillingness to do that which they had agreed to do. They had broken
the law they had promised to keep, and now it condemned them. It left
them in a hopeless and discouraged position.
God had a purpose in permitting this. He wanted Israel to know that in and
of themselves there was no possible hope of their ever keeping the law of God.
Yet these requirements were necessary for holiness, and without holiness
no man can see God. This brought them face to face with the hopelessness
of their own condition. The law which was given them for life, only
brought them condemnation and death. Without God, they were without hope.
God did not leave them in this condition. Even
as in the Garden of Eden the slain lamb prefigured Christ, so now through
sacrifices and the ministration of blood God taught them that He had provided a
way of escape. Abraham understood this when the ram caught in the thicket
was accepted in the place of his son. He had doubtless not fully grasped
the significance of his own answer when Isaac inquired of him, "Behold the fire and the wood:
but where is the lamb for a burnt offering?" Gen.22:7. To this Abraham had answered: "My son, God will provide Himself
a lamb."
Verse 8. When the knife was
raised, God said, "Lay
not thine hand upon the lad, neither do thou anything unto him." Verse 12. As Abraham looked about
him, he saw a ram caught in a thicket, "and Abraham went and took the ram, and offered him up
for a burnt offering in the stead of his son." Verse 13. Of this Christ says: "Your father Abraham rejoiced to
see My day: and he saw it, and was glad." John 8:56. In the ram caught in the thicket,
which died instead of his son, Abraham saw Christ. He rejoiced and was
glad.
The lesson which Abraham had learned, God was now
about to teach Israel. Through the slain lamb; through the bullock, the
ram, the he-goat, the turtle doves, the pigeons; through the sprinkling of the
blood upon the altar of burnt offering, upon the altar of incense, toward the
veil, or on the ark; through the teaching and mediation of the priesthood,
Israel was to learn how to approach God. They were not to be left in
hopelessness as they faced the condemnation of God's holy law. There was
a way of escape. The
Lamb of God would die for them. Through faith in His blood they might enter into communion with God. Through the
mediation of the priest they might vicariously enter the sanctuary of God, and might in the person of the high priest even appear
in the very audience chamber of the Most High. To the faithful in Israel this prefigured the time
when God's people might with boldness enter into the
holiest by the blood of Jesus. Heb.10:19. All this God wanted to teach Israel through the sacrificial system. To
them it was the way of salvation. It gave them hope and courage.
Though the law of God, the ten commandments, condemned them because of
their sins, the fact that the Lamb of God was to die for them gave them hope. The sacrificial system constituted the gospel for Israel.
It pointed the way clearly to communion and fellowship with God.
There are those among professed Christians who do
not see much of importance or value in the God-ordained temple services; yet it is true that the gospel plan
of salvation as revealed in the New Testament is made much clearer by an
understanding of the Old Testament. In fact, it may confidently be said
that he who understands the Levitical system of the Old Testament, can much
better understand and appreciate the New Testament. The one foreshadows
the other and is a type of it.
The first
lesson God wanted to teach Israel through the sacrificial system was that sin
means death.
Again and again this lesson was impressed upon
their hearts. Every morning and evening throughout the year a lamb was
offered for the nation. Day after day the people brought their sin
offerings, their burnt or thank offerings, to the temple. In each case an
animal was slain and the blood sprinkled in the
appointed place. On every ceremony and on every service the lesson was
stamped, Sin means death.
This lesson
is needed as much in our time as it was in the days of the Old Testament.
Some Christians think too lightly of sin. They think of it as a passing
phase of life which mankind will outgrow. Others think of sin as
regrettable, but unavoidable. They need the lesson impressed indelibly
upon their minds, that sin means death. The New Testament, indeed, says that the wages of sin is
death. Rom.6:23. Yet many fail
to see or grasp the importance of this. A more lively conception of sin
and death as inseparably connected, would help much in an appreciation and
understanding of the gospel.
Another lesson
which God wished to impress upon Israel was that forgiveness of sin can be
obtained only through confession and the ministration of the blood. This
served to impress Israel deeply with the cost of forgiveness. Forgiveness
of sin is more than merely overlooking faults. It costs something to
forgive; and the cost is a life, even the life of the Lamb of God.
This lesson is important for us also. To some,
the death of Christ seems unnecessary. God could, or should, they think,
forgive without Calvary. The cross does not seem to them an integral and
vital part of the atonement. It would be well for Christians today to
contemplate more than they do the cost of their salvation. Forgiveness is not a
simple matter. It costs something. Through the ceremonial system God taught Israel that
forgiveness can be had only through the shedding of blood. We need that
lesson now.
We believe that a
study of the Old Testament regulations concerning the manner of approaching
God, will pay rich dividends. In the sacrificial system are found the
fundamental principles of godliness and holiness which find their complete
fulfillment in Christ. Because some
have not mastered these fundamental lessons, they are unable and unprepared to
go on to the greater things prepared for them of God. The Old Testament is
fundamental. He who is thoroughly grounded in it, will be enabled to construct
a superstructure that will not fall when the rains descend
and the winds blow. He will be "built upon
the foundation of the apostles and prophets, Jesus Christ Himself being the
chief corner stone." Eph.2:20.
End Chapter 1.
Chapter 2 Entry June 22/18
GOD'S
SANCTUARIES ON EARTH
Chapter Two
IT WAS NOT LONG after the giving
of the law at Mt. Sinai that the Lord told Moses to "speak unto the children of
Israel, that they bring Me an offering: of every man that giveth it willingly
with his heart ye shall take My offering." Ex.25:2. This offering was to consist of "gold, and silver, and brass, and blue, and purple,
and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and
badgers' skins, and shittim wood, oil for the light, spices for anointing oil,
and for sweet incense, onyx stones, and stones to be set in the ephod, and in
the breastplate." Verses 3-7. It was to be used in the
construction of a "sanctuary;
that I may dwell among them." Verse 8.
The sanctuary here mentioned is usually called the
tabernacle. It was really a tent with wooden walls, the roof consisting
of four layers of material, the inner being of fine-twined linen, the outer of "rams'
skins dyed red, and a covering above of badgers' skins." Ex.26:14. The building itself was not very
large, about eighteen by fifty-four feet, with an outer enclosure called the
court, about one hundred feet wide by two hundred long.
The tabernacle was a portable building so made that
it could be taken apart and easily moved. At the time it was erected,
Israel was journeying through the wilderness. Wherever they went, they
took the tabernacle with them. The boards of the building were not nailed
together as in an ordinary structure, but were separate, each set upright in a
silver socket. Ex.36:20-34. The curtains surrounding
the court were suspended from pillars set in brazen sockets. Ex.38:9-20. The furniture of the
tabernacle was so made that it could be easily carried. The whole
construction, while beautiful and gorgeous in design, showed its temporary
nature. It was intended to serve only until such time
as Israel should settle in the Promised Land and a more permanent
building could be erected.
The building itself was divided into two apartments,
the first and larger one called the holy; the second apartment, the most
holy. A rich curtain or veil divided these apartments. As there
were no windows in the building, both apartments, especially the inner one, if
they had been dependent upon daylight, must have been dark. Because of
its temporary structure, some light may have penetrated; but at best it could
have been but little. In the first apartment, however, the candles in the
seven-branched candlestick gave sufficient light for the priests to perform the
daily service which the ritual demanded.
There were three
articles of furniture in the first apartment, namely, the table of shewbread,
the seven-branched candlestick, and the altar of incense. Entering the apartment
from the front of the building which faced the east, one would see near the end
of the room the altar of incense. To the right would be the table of
shewbread, and to the left the candlestick. On the table would be
arranged in two piles the twelve cakes of the shewbread, together with the
incense and the flagons for the drink offering. On it would also be the
dishes, spoons, and bowls used in the daily service. Ex.37:16. The candlestick was made of pure gold. "His shaft, and his branch, his
bowls, his knops, and his flowers, were of the same." Verse 17. It had six branches,
three branches on each side of the center one. The bowls containing the
oil were made after the fashion of almonds. Verse 19. Not only was the
candlestick made of gold, but also the snuffers, and snuff dishes. Verse 23.
The most important
article of furniture in this apartment was the altar of incense. It was about thirty
inches in height and eighteen inches square. This altar was overlaid with
pure gold, and around its top was a crown of gold. It was on this altar
that the priest in the daily service placed the coals of fire taken from the
altar of burnt offerings and the incense. As he put the incense on the
coals on the altar, the smoke would ascend, and as the veil between the holy
and the most holy did not extend to the top of the building, the incense soon
filled not only the holy place but also the most holy. In this way the
altar of incense, although located in the first apartment, served the second
apartment also. For this reason it was put "before the veil that is by the
ark of the testimony before the mercy seat that is over the testimony, where I
will meet with thee." Ex.30:6.
In the second
apartment, the most holy, there was only one piece of furniture, the ark. This ark was made in the
form of a chest, about forty-five inches long and twenty-seven wide. The cover of this chest was called the mercy
seat. Around the top of the mercy seat was a crown of gold, the same as
on the altar of incense.
In this chest Moses placed the ten commandments written on two tables of stone
with God's own finger. For a time, at least, the ark also contained the golden pot that had the
manna, and Aaron's rod that budded. Heb.9:4. On the mercy seat were two cherubims of gold, of beaten work, one cherub at one end
and the other cherub on the other. Ex.25:19. Of these cherubim it is said that they shall "stretch forth their wings on
high, covering the mercy seat with their wings, and their faces shall look one
to another; toward the mercy seat shall the faces of the cherubim be." Ex.25:20. Here God would commune with His people. To Moses He said: "There will I
meet with thee, and I will commune with thee from above the mercy seat, from
between the two cherubim which are upon the ark of the testimony, of all things
which I will give thee in commandment unto the children of Israel." Ex.25:22.
Outside in the court immediately in front of the
door of the tabernacle was a laver, a large basin containing water. This
laver was made of brass from the mirrors which the women had contributed for this
purpose. At this laver the priests were to bathe their hands and feet
before entering the tabernacle or beginning their service. Ex.30:17-21;38:8.
In the court was also the altar of burnt offering,
which had a most important part to serve in all sacrificial offerings.
This altar was about five feet high and the top eight feet square, hollow
inside and overlaid with brass. Ex.17:1. On this altar the animals were placed when offered as
burnt sacrifice. Here also the fat was consumed and the required part of
the meat offering placed. At the four corners of the altar were hornlike
projections. In certain of the sacrificial offerings the blood was placed
on these horns or sprinkled on the altar. At the base of the altar, the
rest of the blood not used in sprinkling was poured out.
When Solomon began to reign, the old tabernacle must
have been in a somewhat dilapidated condition. It was several hundred
years old, and had been exposed to wind and weather
for that long time. David had purposed to build the Lord a house, but had been told that because he was a man of blood he would not be permitted to
do so. His son Solomon was to do the building. This temple "was built of stone made ready
before it was brought thither: so that there was neither hammer nor axe nor any
tool of iron heard in the house, while it was in building." 1Kings 6:7.
The temple proper was about thirty feet wide by
ninety feet long. At the front entrance, which faced the east, was a porch some thirty feet long by about sixteen feet wide.
Around the other sides of the temple three tiers of chambers were built,
some of which were used as sleeping rooms for the priests and Levites
officiating in the temple, and others as storerooms for money and other
dedicated gifts. The temple was lined inside with cedar overlaid with
gold and engraved with figures of cherubim, palms, and open flowers. 1Kings 6:15,18,21,22,29. Of this it is stated, "So Solomon built the house, and
finished it. And he built the walls of the house with boards of cedar,
both the floor of the house, and the walls of the ceiling: and he covered them
on the inside with wood, and covered the floor of the
house with planks of fir." 1Kings 6:14,15.
The original tabernacle had no floor, but in the temple,
Solomon built "both
the floor and the walls with boards of cedar: he even built them for it within,
even for the oracle, even for the most holy place." Verse 16. After having covered all
the inside of the temple with cedar so that "there was no stone seen," "Solomon
overlaid the house within with pure gold: and he made a partition by the chains
of gold before the oracle; and he overlaid it with gold. And the whole
house he overlaid with gold, until he had finished all the house." Verses 18,21,22.
In the oracle, or the most holy place, the ark of
the covenant of the Lord was placed. The original ark had two cherubim
made of pure gold. Now, however, two more cherubim were made and set on the
floor, and between these the ark was placed. They were made of olive wood, each
about fifteen feet high. "Both the cherubim were of one measure and one
size." 1Kings 6:25. "They stretched forth the wings
of the cherubim, so that the wing of the one touched the one wall, and the wing
of the other cherub touched the other wall; and their wings touched one another
in the midst of the house." 1Kings 6:27. This would give the two
cherubim a combined wingspread of about thirty feet. These cherubim were
also overlaid with gold, and on the walls of the house round about were carved
figures of cherubim and palm trees and open flowers within and without. Even the floor was overlaid with
gold. Verses
29,30.
Note by Ron: The gold was a symbol of Christ. End
note.
In the first apartment of the temple several changes
were made. Before the oracle, and mentioned as belonging to it (1Kings 6:22, RV), stood the altar of incense as
in the tabernacle. Instead of one candlestick there were now ten, five
placed on one side and five on the other. These candlesticks were of pure
gold, as were also the bowls, the snuffers, the basins, the spoons, and the
censers. 1Kings
7:49,50.
Instead of one table containing the shewbread, there were ten, "five on the right side, and five
on the left." 2Chron.4:8.
The altar of burnt offering, or the brazen altar, as
it is called, was considerably enlarged in Solomon's temple. The old
tabernacle altar was about eight feet square. Solomon's altar was nearly
four times that, or thirty feet square, and about sixteen feet high. The
pots, shovels, fleshhooks, and basins used for the
service of the altar were all of brass. 2Chron.4:11,16.
The sanctuary had had a laver for bathing purposes.
In the temple this was much enlarged. It was a large basin of
bronze, fifteen feet in diameter, eight feet high, with a capacity of about sixteen thousand gallons of watert and was called the molten sea. 1Kings 7:23-26. The bronze of which it
was made was a hand's breadth in thickness. The brim was wrought like the brim
of a cup with flowers of lilies. The whole sea rested upon twelve oxen, "three looking toward the north,
and three looking toward the west, and three looking toward the south, and
three looking toward the east: and the sea was set above upon them, and all
their hinder parts were inward." 1Kings 7:25. Besides this large sea there were ten smaller lavers placed upon
wheels, so that they could be moved about from place to place. 1Kings 7:27-37. These lavers contained
each about three hundred gallons of water and were used for washing those parts
of the animals which were to be burned upon the altar of burnt offering. 2Chron.4:6. Each of these lavers was put on a
base of brass; the wheels were "like the work of a chariot wheel: their axletrees,
and their naves, and their felloes, and their spokes, were all molten." 1Kings 7:33. The sides were
ornamented with figures of lions, oxen, cherubim, and palm trees, with "certain additions made of thin
work." Verses 29,36. The size of the court is
not given, but it must, of course, have been considerably larger than the court
of the tabernacle.
An interesting statement is found in 1Kings 6:22
concerning the altar of incense. The preceding verses describe the
oracle, or the most holy. The ark containing the ten commandments is
mentioned as being there, and in connection with this "the altar which was of
cedar." Verses 19,20. This altar, verse
twenty-two states, "belonged
to the oracle." ARV
This may
have some bearing on the question raised by the wording of the ninth chapter of
Hebrews, where the altar of incense is omitted in the description of the
furniture in the first apartment, and a censer is mentioned as being in the
second apartment. Verses
2-4.
The American Revised Version has "altar of incense" instead of censer, though the
marginal reading retains censer. Whatever may be thought of this disputed
reading, it is noteworthy that Hebrews 9:2 omits the altar of incense in the
description of the holy place. The reading in 1Kings 6:22 that the altar
of incense, while located in the holy place, "belonged" to the most holy, is generally
considered the correct rendering. We therefore understand the statement
of Exodus 30:6 to be that the altar of incense was located before the veil in
the holy place "before
the mercy seat," and that its use was such that it also in a certain sense "belonged" to the most holy. As it
is a fact that the incense filled the most holy as well as the holy place, this
seems, on the whole, the best view of the matter. (See Ex.40:26.)
The temple built by Solomon was destroyed in the
invasions of Nebuchadnezzar in the sixth century B.C. Rulers and people
had gradually departed from the Lord and gone farther and farther into idolatry
and sin. Despite all
that God could do to correct evils, Israel persisted in apostacy. God
sent His prophets to them with warnings and entreaties, "but
they mocked the messengers of God, and despised His words, and misused His
prophets, until the wrath of the Lord arose against His people, till there was
no remedy.
Therefore He brought unto them the king of the
Chaldees, who slew their young men with the sword in the house of their
sanctuary, and had no compassion upon young man or maiden, old man, or him that
stooped for age: He gave them all into his hand." 2Chron.36:16,17.
In this destruction of Jerusalem, Nebuchadnezzar "burnt the house of God, and
brake down the wall of Jerusalem, and burnt all the palaces thereof with fire,
and destroyed all the goodly vessels thereof." Verse 19. "Them that had escaped from the
sword carried he away to Babylon; where they were servants to him and his sons
until the reign of the kingdom of Persia." Verse 20. Thus began what is called the
seventy-year captivity "to fulfill the word of the
Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths, for as
long as she lay desolate she kept sabbath, to fulfill threescore and ten
years." Verse 21.
The splendor of Solomon's temple can be seen from
the spoil which Nebuchadnezzar took from Jerusalem. An enumeration in
Ezra gives "thirty
chargers of gold, a thousand chargers of silver, nine and twenty knives, thirty
basons of gold, silver basons
of a second sort four hundred and ten, and other vessels a thousand. All the vessels of gold and of
silver were five thousand and four hundred." Ezra 1:9-11.
Israel was in
captivity seventy years. When the days were fulfilled, permission was
given for them to return, but by that time many had been in Babylon so long
that they preferred to stay. However, a
remnant returned, and in due time the foundation of the new temple was laid.
"And all
the people shouted with a great shout, when they praised the Lord, because the
foundation of the house of the Lord was laid." Ezra 3:11. However, it was not all
joy, for "many
of the priests and Levites and chief of the fathers, who were ancient men, that
had seen the first house, when the foundation of this house was laid before
their eyes, wept with a loud voice; and many shouted aloud for joy: so that the
people could not discern the noise of the shout of joy from the noise of the
weeping of the people: for the people shouted with a loud shout, and the noise
was heard afar off." Ezra 3:12,13.
The temple thus
built was called Zerubbabel's temple, after the name of the leader in the work. Not much is known
concerning its structure, but it is supposed, and perhaps with good reasons,
that it followed the lines of Solomon's temple. There was no more any ark. That had
disappeared at the time of Nebuchadnezzar's invasion. Tradition states that holy men
took the ark and secreted it in the mountains to save it from falling into
profane hands. In any event, the most holy was vacant except for a
stone which served as a substitute for the ark on the Day of Atonement. This temple continued in use
until near the time when Christ appeared. Then Herod's temple took its
place.
Herod became king
in 37 B.C. One of the first things he did was to build a fortress,
Antonia, north of the temple grounds, and connected with the temple court by an
underground passage. A few years later he decided to rebuild the temple on a grander
scale than ever before. The Jews were distrustful of him,
and would not let him proceed with the building until he had proved his
good faith by collecting the material necessary for the structure before any of
the old was taken down. This he willingly did. The priests also
insisted that no common person should work on the temple, and that it would be
necessary for the priests themselves to erect the temple structure. For
this reason some years were spent in training a
thousand priests to be masons and carpenters to work on the sanctuary.
They did all the work connected with the two apartments of the temple.
Altogether, ten thousand skilled workmen were employed in
the course of construction. Building operations began about 20B.C.
The temple proper was
finished in a year and a half, but it took eight more years to complete the
court and the cloisters. John 2:20 states that the temple at the time of
Christ had been forty and six years in building; in fact, it was not until
about 66 A.D., just before the destruction of Jerusalem by the Romans, that the
temple was completely finished.
Herod's temple was a most beautiful structure.
It was built of white marble covered with plates of gold, set on an
eminence with steps leading up to it from every direction, constituting a
series of terraces. It rose to a height of four hundred feet above the
valley below and could be seen from a great distance. Josephus likens it
to a snow-covered mountain. It was a thing of beauty, especially when
seen from the Mount of Olives in the morning as the sun shone upon it. It was one of the wonders of the
world.
The size of the two apartments, the holy and the
most holy, was the same as in Solomon's temple; that is, the temple proper was
about ninety feet in length and thirty in width. The holy place was
separated from the most holy by a partition about a foot and a half in
thickness with an opening before which hung the veil mentioned in Matthew
27:51, which was rent at the death of Jesus. There was no furniture in the most holy, but only the
stone left over from Zerubbabels' temple, upon which
the high priest placed his censer on the Dav of
Atonement. The furniture in the holy place was probably the same as in
Solomon's temple.
Directly above the holy and the most holy were
chambers or halls where the priests met on stated occasions. The
Sanhedrin also met there for a time. In the floor of the room above the
most holy were trap doors through which a cage could be let down into the most
holy place below. This cage was large enough to hold one or more of the
workmen who at times were needed to repair the temple. The cage was open
toward the wall, so the workmen could work on the walls without stepping out of
the cage, or, in fact, looking about them. As only the high priest could
enter the most holy place, this plan provided for making needed repairs without
having the workmen enter, or be in, the most holy as such.
On the side of the temple proper were rooms for
priests and also for storage purposes, the same as in
Solomon's temple. There was also a porch in front extending thirty-six
feet beyond the side of the temple, making the total breadth of the porch about
one hundred sixty feet.
The outside court in Herod's temple was a large
enclosure, not entirely square, about a thousand feet each way. This
court was divided into smaller courts, such as the court of the Gentiles, the
court of women, and the court of the priests. In one part of this court,
upon an immense trellis or grill, rested a golden vine of which the bunches of
grapes, according to Josephus (who, however, cannot always be trusted), were
the height of a man. According to him, the vine extended about forty feet
north to south, and its top was more than a hundred feet from the ground.
Here Herod also placed a colossal golden eagle, much to the displeasure
of the Jews. He was at last compelled to remove the eagle from the sacred
precincts.
About forty feet in front of the porch of the
temple, and east of it, stood the altar of burnt offering. This altar was
larger than the one in Solomon's temple. Josephus says it was
seventy-five feet square, but others more conservatively place it at fifty.
It was built of unhewn stones, and was about
eighteen feet high. An incline, also built of stones, led up to within a
few feet of the top of the altar. Around the altar, near the top, was a
projection on which the priests could walk in administering the prescribed
sacrifices.
In the pavement near the altar were rings to which
sacrificial animals could be tied. There were also tables containing
vessels, knives, and bowls, used in the sacrificing. The altar was connected with a kind of sewage system so that the blood
poured out at the foot of the altar was carried into the stream below.
Everything was kept scrupulously clean, even the sewage system being
washed out at stated times.
Inside the walls surrounding the court were
porticoes or cloisters, sometimes called porches. The one on the east
side was called "Solomon's
porch."
The north, west, and east sides had double porticoes with two rows of
columns, and a roof of carved cedar. On the south side was the royal
porch with 162 columns. These columns were so arranged as to form three
aisles, the two outer ones being each thirty feet wide, the middle one,
forty-five. In these porches public meetings could be held. It was
here the early church gathered when they went to the temple to pray. It
was the usual meeting place of Israel whenever they went to the temple.
The part of the court nearest its entrance was
called the court of the Gentiles. A stone parapet separated this court
from the rest of the enclosure. No Gentile might go beyond its confines.
On the parapet was the inscription, "No stranger is to enter within the balustrade and
embankment around the sacred place. Whoever is caught will be answerable
for his death which will ensue." It was because the Jews thought Paul had transgressed
this ordinance that he was seized in the temple and arrested by the Romans. Acts 21:28. In 1880 this very sign was found
and is now in a museum.
Herod's temple
was perhaps the most beautiful structure the world has ever seen. It was
the pride of the Jews. Yet it was destroyed. "There
shall not be left here one stone upon another, that shall not be thrown
down," were the words of Christ. Matt.24:2. This prophecy was literally fulfilled. Not one stone was left.
The temple is no
more, and the temple service has ceased. But the lesson remains. It
would be well for us to study carefully the service carried on in the sanctuary
on earth. This will give us a better appreciation of what is now going on
in the sanctuary above.
The original sanctuary and the three temples here
mentioned had certain things in common, though they differed somewhat in
details. They all had two apartments, the holy and the most holy.
All had an altar of incense, an altar of burnt offering, a laver, a table
of shewbread, and a candlestick. The first two had an ark, which disappeared about 600 B.C.
The priesthood was the same throughout, as were also the sacrificial
offerings. For more than a thousand years Israel gathered about the
sanctuary. What a blessing might have come to them had they discerned in
their sacrifices the One promised in the Garden of Eden, the Lamb that taketh
away the sin of the world! Let us fear, lest a. promise being left us, we
likewise should seem to come short of it! Heb.4:1.
End Chapter 2.
Entry for June 23
THE
PRIESTHOOD
Chapter Three
WHILE MOSES WAS IN THE MOUNT
receiving instruction from God concerning the building of the sanctuary, the
people became weary of waiting for him. He had been gone for more than a mouth, and they were not
sure when he would return, if ever. "We
wot not what is become of him" they said.
They therefore asked Aaron to make them gods such as they had in Egypt,
that they might worship them and enjoy the feasts they had celebrated among the
Egyptians. Aaron was willing to do the bidding of the people, and soon a
golden calf was made, of which the people said: "These
be thy gods, 0 Israel, which brought thee up out of the land of Egypt." Ex.32:4.
Aaron built an altar, and
proclaimed a feast to the Lord. Burnt offerings and peace offerings were
sacrificed, "and
the people sat down to eat and to drink, and rose up
to play."
Verse 6. Moses, of course, knew
nothing of this until God informed him: "They [the people] have turned aside quickly out of
the way which I commanded them: they have made them a molten calf, and have
worshiped it, and have sacrificed thereunto, and said, These
be thy gods, O Israel, which have brought thee up out of the land of
Egypt." Verse 8
Doubtless to test Moses, God now proposes to destroy
the people and to make out of him a great nation. But Moses intercedes
for the people and asks God to spare them. And God graciously accedes to
his request. "And
the Lord repented of the evil which He thought to do unto His people." Verse 14. Moses was evidently not
prepared for the sight that met his eyes when he came down from the mount.
The people were shouting
and dancing, so much so that Joshua concluded: "There
is a noise of war in the camp." Verse
17. When Moses saw the length to which
Israel had gone, that they were actually engaging in
the lascivious pagan dances which they had learned in Egypt, his "anger
waxed hot." He had just received from the Lord the two tables of the law
containing the Ten Commandments, written with the finger of God, "graven upon the tables." "He cast the tables out of his hands, and brake them beneath the mount." Verses 16,19.
It would ordinarily be thought that the breaking of
these tables would be a great sin in the sight of God. Doubtless, the act
was symbolic. Israel had sinned. They had broken the law. In
token of this, Moses breaks the tables just given him of God. And God
does not rebuke him: He merely rewrites the same commandments on two other
tables. This also may have symbolic significance. The law is not
destroyed by being broken -- God writes it again.
The sin Israel had committed was a grievous one.
God had done great things for them. He had liberated them from
bondage. He had opened for them the Red Sea. The law had been
proclaimed from Sinai amid thunders and lightnings. God had entered into covenant relations with them, and the blood had
been sprinkled upon them as well as upon the covenant book. And now they
had departed from God and forgotten all their promises. The time had come
for decisive action. It must be known who is on the Lord's side, for
surely not all have gone astray.
A call is made by Moses: "Who is on the
Lord's side? let him come unto me." Israel
hesitates. Of all the vast throng, only one tribe has the courage to step
forward. "And all the sons of Levi gathered
themselves together unto him." Verse
26.
This courageous
action on the part of the tribe of Levi doubtless influenced their selection to
the service of God.
In a crisis they ranged
themselves on the side of right, and God rewarded them. They were
selected instead of the first-born to belong to God in a specific sense and to
serve at the tabernacle. Num.3:5-13. One family -- that of Aaron -- was entrusted with the priesthood; the
rest were "to do
the service of the tabernacle" and "keep all the instruments of the tabernacle of the
congregation." Verses 7,8. "The priests which were anointed,
whom he consecrated to minister in the priest's office," had to do with the more direct
service of God at the tabernacle, such as the lighting of the lamps; the
burning of incense; the offering of all kinds of sacrifices on the altar of
burnt offering; the sprinkling of the blood; the preparation, placing, and
eating of the show-bread; preserving knowledge and teaching the law. Num.3:3; Ex.30:7,8; Lev.1:5; 24:5-9;
Mal.2:7.
The priests were all
Levites, but not all Levites were priests. The priestly office was reserved for Aaron and his
descendants. Num.3:1-4; Ex.28:1.
The priests also had control in many civil and
personal matters. They decided when a man was unclean ceremonially,
and had power to exclude him from the congregation. Leprosy was
referred to them for examination, and upon their word hung the decision as to
whether a man was to be banished from society or whether a house was to be torn
down. Lev.13,14. "Take heed in the plague of
leprosy, that thou observe diligently, and do according to all that the priests
the Levites shall teach you as I commanded them, so ye shall observe to do.
Remember what the Lord thy God did unto Miriam by the way, after that ye
were come forth out of Egypt." Deut.24:8,9.
The priests alone could restore a man to his family
after exclusion. They had jurisdiction in certain cases of suspected
unfaithfulness. Num.5:11-31. By their interpretation
of the law they came to wield a great influence and authority in many matters
affecting daily life. In difficult matters of law
the priests were associated with the judge in making judicial decisions, not
merely in religious matters, but in that which was purely civil, "matters of controversy within
thy gates." Deut.17:8. Their decision was final. The
man was admonished to do "according to the sentence of the law which they shall teach thee,
and according to the judgment which they shall tell thee." "And the man that will do presumptuously, and will not hearken unto the priest that
standeth to minister there 'before the Lord thy God, or unto the judge, even
that man shall die: and thou shalt put away the evil from Israel." Verses 11, 12.
(See also Deut.19:17.)
The priests were a class set apart from the rest of
the people. They alone could serve in the temple in the more intimate
offices of sacrifices. While
it was permitted in early days for any person to erect an altar wherever he
pleased, and to offer sacrifices on it, later it became a law that only in
Jerusalem could sacrifices be offered, and that only priests could officiate.
This gave the priests tremendous power and influence. They had
control of the entire outward worship of the whole nation. They
controlled the temple grounds. Only through them could Israel have access
to the blessings of the covenant symbolized by the sprinkling of the blood and
the offering of incense. They alone could walk the sacred precincts of
the temple proper and transact with God.
It is easily conceivable that a body of men who had
control of a nation's worship, of the teaching and interpretation of law, of
intimate personal relationships, of the execution of legal decisions, would
wield a powerful influence for good or evil upon the people. When added
to this prestige is the emolument pertaining to their calling, an emolument
that, in later times at least, amounted to vast sums, we may believe that the
priests became a very exclusive organization.
The prerogatives of the priesthood were great, and
its rights were most jealously guarded. Only Aaron and his descendants could
officiate in sacrificial worship. Ex.28,29; Lev.8-10; Nu.16-18. No one could become a
priest who was not born into the family. This immediately, put great
stress upon the matter of birth, and upon the genealogical record supporting
that birth. It was
incumbent upon each priest to prove his descent from Aaron by unimpeachable
evidence. There must be no flaw in the succession. Each step
must be clear.
To examine into the genealogy of each candidate
became the task of certain priests. It was later taken over by the
Sanhedrin, who spent part of their time in this work. If a priest successfully
proved his genealogical right to the office and passed the physical test
required, -- if he had no disqualifying deformity of body, -- he was dressed in
white garments, and his name was inscribed on the official list of authorized
priests. It may be that Revelation 3:5 is based upon this custom.
On the other hand, if he failed to satisfy the examiners, he was dressed
in black.
Physical deformity -- if the genealogical record was
satisfactory -- did not debar the priest from sharing in the support given to
the temple priest. Lev.21:21-23. If the defect was not
too prominent, he could even serve in some minor capacity, such as caring for
the wood used in the altar service, or as a watchman.
The priestly office being very sacred, regulations
as to whom a priest might or might not marry, were strictly enforced. A
priest might not marry a woman whose husband had put her away or divorced her.
He might not marry a prostitute or a violated maid. Lev.21:7,8. He could therefore marry
only a pure virgin or a widow, though
the high priest was forbidden to marry even a widow. "And he shall take a wife in her
virginity. A widow, or a divorced woman, or profane, or a harlot, these
shall he not take: but he shall take a virgin of his own people to wife." Lev.21:13,14.
The priests were also to be careful as to ceremonial
defilement. They might not touch a dead body except that of a very near
kin. The high priest was denied even that. Lev.21:1-3,11. In fact, in every act of
their lives the priests were to be conscious of their need of keeping away from
anything that might defile. And this carefulness in
regard to physical defilement was only emblematic of the greater
spiritual purity. "Holiness unto the Lord" was the watchword of the priesthood. The
priests and the Levites had no inheritance in the land as did the other tribes.
"They
shall eat the offerings of the Lord made by fire, and His inheritance. Therefore shall they have no inheritance among their
brethren: the Lord is their inheritance, as He hath said unto them." Deut.18:1,2.
Instead of a portion of the land, God gave the
priests certain parts of the sacrifices which the people brought. Of
every animal sacrifice, except the burnt offering, which was wholly burnt on
the altar, and certain other sacrifices, the priests received the shoulder, the
two cheeks, and the maw. Deut.18:3.
The priests also received the first fruits of corn, wine, and oil and wool
of sheep. In addition, the priests were given flour, meat offerings baked
in the oven or in the frying pan, mingled with oil or dry. Lev.2:3,10;1;2;3;4;5;24-5-9. Of the burnt offerings
they received the skin. Lev.7:8.
In case of war, a certain portion of the spoil also fell to the priesthood,
both of men and cattle and gold. At times this amounted to no inconsiderable
sum. Num.31:25-54. All heave offerings and
wave offerings were the priests. Num.18:8-11. All dedicatory offerings likewise were the priests'.
Verse 14.
The first-born in Israel, both of man and beast,
belonged to the priest, though the "firstborn of man shalt thou surely redeem," that is, Israel was to pay a
stipulated sum, five shekels, for each first-born of the children. Verses 15-19. In the year of jubilee,
fields that were not redeemed, or that had been sold and could not be redeemed,
reverted to the priests. Lev.27:20,21. In case of trespasses that involved holy things, the transgressor
was to pay not only the original estimated sum, but add a fifth to it, and give
it to the priest. Lev.5:16. In case of harm done to a
neighbor, where restitution to the injured party was not possible, the command
was to "let the
trespass be recompensed unto the Lord, even to the priest." Num.5:8. The regular temple tax of a
half shekel for each soul in Israel, "the atonement money," was to be used for the service
of the tabernacle, that is, for expenses incurred in the service of God, and
did not go directly to the priest. Ex.30:11-16. Besides the above-mentioned sources of income,
there were many smaller ones, which need not here be discussed.
The incomes here enumerated were in addition to the
tithe income received by the priests. All Israel was commanded to pay
tithe. Lev.27:30-34. This tithe was to be
given to the Levites, and belonged to them. Num.I8:21-24. Of the tithe which the Levites
thus received, they were to take a "heave offering of it for the Lord, even the tenth
part of the tithe" and "give
thereof the Lord's heave offering to Aaron the priest." Num.18:26-28. It appears that in later
times tithes were paid directly to the priests. Heb.7:5. Some have thought that this came
about at the time of the second temple, when very few of the Levites returned
from captivity and it became necessary to employ Nethinims
in their stead, but this is not very clear. Ezra 8:15-20. In any event, the
priests received tithes directly or indirectly from the people, and as the
priests originally were but few in number, the income
from this source was probably more than sufficient for their needs.
The priests were ministers of God divinely appointed
as mediators between God and men, particularly authorized to officiate at the
altar and in the service of the sanctuary. In the days when books were
not common, they were not only interpreters of the law, but in many cases the
sole source of knowledge of God's requirements. Through them the people
were instructed in the doctrine of sin and its expiation, in righteousness and
holiness. Through their ministration the people were taught how to
approach God; how forgiveness might be had; how prayer might be offered to God;
how inexorable the law is; how love and mercy at last prevail. The whole
plan of salvation was laid open to them as far as it could be revealed in types
and offerings. Every ceremony tended to impress upon their minds the
holiness of God and the sure results of sin. It also taught them the
wonderful provision made through the death of the lamb. Although it was a
ministration of death, it was glorious in its promise. It told of a
redeemer, a sin bearer, a burden sharer, a mediator. It was the gospel in
embryo.
In the service of the priesthood three things stand
out prominently above the rest: mediation, reconciliation, sanctification.
Each of these deserves a special word of emphasis.
The priests were first of all
mediators. This was pre-eminently their work. Although the sinner
might bring the offering, he could not sprinkle the blood or burn the flesh on
the altar. Neither could he eat the shewbread, or offer the incense, or
even trim the lamps. All this someone else must do for him.
Although he could approach the temple, he could not enter it; though he
could supply the sacrifice, he could not offer it; though he could kill the
lamb, he could not apply the blood. God was accessible to him only
through the mediation of the priesthood. He could approach God only in
the person of another. All this would strikingly bring
to mind the fact that he needed some one to intercede for him, some one
to intervene. This may be more vividly brought to mind
by supposing an occurrence which might easily be true.
A heathen who sincerely desires to worship the true
God hears that the God of Israel is the true God, and that He lives in the
temple in Jerusalem. He starts on the long journey and at last arrives at
the sacred place. He has heard that God dwells between the cherubim in
the most holy, and decides to enter that place, that he may worship God.
But he has not gone many steps into the court when he is stopped by a
sign that says no stranger may pass this sign except at the peril of his life.
He is perplexed. He wants to worship the true God of whom he has
heard, and he has also been told that God desires worship. Yet now he is
stopped. What can be done? He inquires of one of the worshipers and
is told that he must provide himself with a lamb before he can approach God.
Immediately he furnishes himself with the required animal and appears
again. Now can he see God? He is told again that he cannot enter.
"Why, then, the
lamb?" he asks.
"That you must give to the priest to sacrifice."
"Can I then enter?"
"No, there is no possible way by which you can ever enter the
temple or see God. It is not done that way."
"But why cannot I see your God?
I want to worship Him."
"No man can see God and live. He is holy, and
only he who is holy can see Him. The priest may go into the first
apartment, but there is still a veil between him and God. The high priest
only can at stated times enter the most holy. You cannot go in yourself.
Your only hope is to have some one appear for
you."
The man is deeply impressed. He is not
permitted to enter the temple. Only he who is holy can do that. He
must have some one to mediate for him. The lesson sinks deeply into his
soul: He cannot see God; he must have a mediator. Only thus can sins be
forgiven and reconciliation be effected.
The whole sanctuary service is grounded in
mediation. Even though the sinner brought the lamb; even though he killed
it; the service could be made efficacious only through a mediator who would
sprinkle the blood and make application of the sacrifice.
The second prominent feature of the service was
reconciliation. Sin
separates from God. It is that which hides His face from us, and causes Him not to hear. Isa.59:2. But through the sacrificial
offerings, and in the ascending incense with the prayers, God could again be
approached. Communion was restored; reconciliation effected.
Even as mediation was the underlying
purpose of the priesthood, so reconciliation was the intent of the
sacrifices offered daily through the year. Through them, amicable
relations between God and man were restored. Sin had separated; the blood
united. This was accomplished through the ministry of forgiveness.
The statement is that when the whole congregation had sinned and had
brought their offering for sin; when the elders had placed their hands on the
offering and presumably confessed that sin, "it shall be forgiven them." Lev.4:20. Again, the fiat goes forth that when
a ruler had sinned and had complied with the requirements, "It shall be forgiven him." Verse 26. The promise is likewise for
any one of the common people: "It shall be forgiven him." Verses 31, 35. Through sin,
estrangement had come in; but now all is forgiven.
We are reconciled to God by the death of His Son. Rom.5:10. Reconciliation is effected by blood. 2 Chron.29:24. Into the first apartment of the
sanctuary the priest entered day by day to commune with God. There was
the holy incense reaching even beyond the veil into the most holy; there was
the candlestick emblematic of Him who is the light of the world; the table of
the Lord inviting communion; and the sprinkling of the blood. It was a
place of drawing near to God -- of fellowship. Through the ministry of
the priest forgiveness was extended, reconciliation effected, man brought into
communion with God.
The third
important feature of the sanctuary service is that of sanctification, or
holiness. The amount of sin cherished in the heart measures our distance
from God.
The stranger might come only so far in the temple court. The
penitent soul might come to the altar. The mediating priest might enter
the holy place. Only the high priest -- and he but one day in the year,
and that after extensive preparation -- might enter the most holy. Clad
in white he might with trembling approach the throne of God. Even then,
incense must partially conceal him. Here he might minister not merely as
one seeking forgiveness of sin, but be might boldly ask to have them blotted
out.
The daily service throughout the year, symbolized by
the ministration in the first apartment, was not complete in
itself. It needed to be completed and complemented by that of the
second apartment. Forgiveness operates only after transgression.
The damage has already been done. God forgives the sin. But
it would have been better if the sin had not been committed. For this the
keeping power of God is available. Merely to forgive the transgression after it has been
committed is not enough. There must be a power to keep from sinning.
"Go, and sin no more" is a possibility of the gospel. But to "sin
no more" is sanctification. This is the eventual
goal of salvation. The gospel is not complete without it. We need
to enter with Christ into the most holy. Some will do this. They
will follow the Lamb whithersoever He goeth. They will be without spot or
wrinkle. "They are without fault before the
throne of God." Rev.14:5. By faith they enter the second apartment.
End Chapter 3
Entry Chapter 4 June 24, 2018
PRIESTS AND PROPHETS
Chapter Four
THE TEMPLE AND
THE TEMPLE SERVICE constituted a wonderful object lesson for Israel. It
was intended to teach God's holiness, man's sinfulness, and the way to God. One of the important lessons of the sacrificial
system was to teach priest and people to abhor sin and to shun it.
When a man sinned inadvertently or through error, he was expected to
bring a sin offering to the temple. The first requirement in the
sacrificial ritual was the placing of the hands upon the animal and the
confession of sin by the sinner. Then with his own hand he was to slay
the animal. After this, the priest was to take of the blood and put it
upon the horns of the altar of burnt offering. The inwards were then
burned with the fat on the altar, and a part of the flesh was eaten by the
priests in a holy place.
This was to teach
abhorrence for sin. God intended this abhorrence for sin to be so great
that men would "go, and sin no more." No normal person takes delight in killing an innocent animal, especially
if he realizes that it is because of his sins that the animal has to die. A normal priest would certainly not delight in the service of
blood which he was compelled to perform because of sin. To stand all day
working with dead animals, dipping the fingers or hand in the blood, and
sprinkling it on the altar, could not be very attractive or pleasant. God Himself says He delights not "in
the blood of bullocks, or of lambs' or of he-goats." Isa.1:11. Neither could the true
priest delight in it.
The sacrificial system afforded the priests an
excellent opportunity to teach the plan of salvation to offenders. As a
sinner brought his offering, the priest might say: "I am sorry that you have sinned,
as I am sure you are sorry. God, however, has made provision for the
forgiveness of sin. You have brought an offering. Place your hands on that offering
and confess your sin to God. Then kill the innocent lamb, and I will take
the blood and make atonement for you. The lamb you are killing is
symbolic of the Lamb of God which taketh away the sin of the world. The
Messiah is to come and give His life for the sin of the people. Through
His blood you are forgiven. God accepts your penitence. Go, and sin
no more."
Through this solemn ritual, that man would be deeply
impressed with the heinousness of sin, and would go
away from the temple with a firm determination not to sin again. The fact
that he had killed an animal would teach him as nothing else could do, that sin
means death, and that when any one sins, the lamb must die.
Beautiful and impressive as was this service, it was
capable of perversion. If the sinner should conceive the idea that his
offering paid for the sin that he had committed, and that if he only brought an
offering every time he sinned all would be well, he had an entirely wrong
conception of God's intent. Yet that is how many came to consider the
ordinances. They felt that their sacrifices paid for their sins, and
that should they sin again, another sacrifice would atone for it.
Repentance and true sorrow were minimized. The people came to
believe that whatever their sin might be, it could be atoned for by a gift.
With the presentation of their offering, they considered the transaction
closed.
In this attitude
many of the priests encouraged the people. Sin was not as abhorrent in their sight as
God intended it should be. It was something that could be paid for with
the gift of a lamb which would at most cost only a small sum. The result
was that "thousands
of rams"
and "ten thousands of rivers of oil" were thought to be pleasing to
God. Micah 6:7. The remuneration of the priests
serving in the sanctuary, and later in the temple, was in large part derived
from the sacrifices offered by the people. The priests came to look upon the sacrifices as a means of
income to them. The Levites, who were the recipients of the tithe
paid by Israel, in turn paid a tithe of their income for the support of the
priests. Num.18:21,26-29;
Neh.10:38.
In addition to this, the priests were to retain a part of most of the
sacrifices offered. Of the burnt offerings they received the hide; of
most of the sin offerings and trespass offerings, both the hide and part of the
flesh. They also received part of the meat offerings and peace offerings,
-- flour, oil, corn, wine, honey, and salt, as well as offerings for special
occasions. This was apart from the tithes they received from the Levites.
Of the ordinary sin offerings, the priest was to eat
a part. "This
is the law of the sin offering: in the place where the burnt offering is killed
shall the sin offering be killed before the Lord: it is most holy. The
priest that offereth it for sin shall eat it." Lev.6.25 This was really a sacrificial meal.
In eating this flesh the priest took upon
himself sin, and thus carried it.
The corrupt
priests saw clearly that the more the people sinned and the more sin and
trespass offerings they brought, the greater would be the portion coming to
them. They went so far as to encourage the people to sin. Of the
corrupt priests it is written: "They eat up the
sin of My people, and they set their heart on their iniquity." Hosea 4:8. This text affirms that the priests,
instead of admonishing the people and urging them to abstain from sin, "set their heart on" the people's iniquity, and
hoped they would sin again and come back with another sin offering. It
was to the financial advantage of the priests to have many sin offerings
brought, for each offering added to their income. As the priesthood
became more corrupt, the tendency toward encouraging the people to bring
offerings increased.
Note by Ron: This evil continues to this day in the
Catholic church by way of the selling of indulgences. End note.
An interesting commentary on the length to which
some priests perverted the ordinances is given in the second chapter of First
Samuel: "And the
priests' custom with the people was, that, when any man offered sacrifice, the
priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; and he struck it into
the pan, or kettle, or caldron, or pot; all that the fleshhook
brought up the priest took for himself. So they
did in Shiloh unto all the Israelites that came thither. Also before they burnt the fat, the priest's servant came,
and said to the man that sacrificed, Give flesh to roast for the priest; for he
will not have sodden flesh of thee, but raw. And if any man said unto
him, Let them not fail to burn the fat presently, and
then take as much as thy soul desireth; then he would
answer him, Nay; but thou shalt give it me now and if not, I will take it by
force." ISam.2:13-16.
This shows the degradation of the priesthood even at
that early period. God had commanded that the fat should be burned on the
altar, and that if the flesh were to be eaten, it should be boiled. The
priests, however, wished to get their meat raw with the fat, so they could
roast it. It had ceased to be to them a sacrificial meal, and had become,
instead, a gluttonous feast. The following commentary is made: "The sin of the young men was
very great before the Lord: for men abhorred the offering of the Lord." 1Sam.2:17.
This tendency of the priests to encourage the people
to bring sin offerings rather than to abstain from sin became more pronounced
as the years went by. In the tabernacle as first erected by Moses, the
altar of burnt offering was quite small, being only five cubits square.
In Solomon's temple the altar was enlarged to twenty cubits, or about
thirty feet on each side. In Herod's temple it was still larger, though
there is no certainty as to the exact size. One account states that it
was thirty cubits or forty-five feet square, and Josephus says it was fifty
cubits or seventy-five feet square. In any case, it appears that the
altar of burnt offering was made larger and larger to accommodate the offerings
placed upon it.
The time finally came when God had to do something,
or the whole temple service would become corrupt. God therefore permitted
the temple to be destroyed, and many of the people were carried into captivity
to Babylon. Deprived of the temple, the services would naturally cease.
The minds of the people would be called to the spiritual significance of
the ordinances which they had so often witnessed, but which now were no more.
In Babylon there was neither burnt offering nor sin offerings nor the
solemn feast of the Day of Atonement. Israel hung their harps on the
willows. After seventy years in captivity, they were permitted by God to
return to their homeland and to build the temple again. He hoped that
they had learned their lesson.
But they had not. The altar of burnt offering
was made larger than before. The people became more firmly settled in
their regard for the mere form and ritual of the temple and its sacrificial
service, and they failed to heed the prophetic message that "to
obey is better than sacrifice." 1Sam.15-22. The income of the priests from
offerings became large; so large, indeed, that the money accumulated in the
temple constituted one of the largest collections of wealth in antiquity, and the priests became moneylenders.
At feasts such as the Passover, Jerusalem was filled
with visiting Jews from Palestine as well as from other lands. 'We are
told that as many as one million visitors were in the city at one time.
Israel was commanded by God not to appear empty handed before the Lord,
so, of course, all these pilgrims brought offerings. Deut.16:16. It was a physical impossibility
for the priests to offer as many sacrifices as would be required to accommodate
all the people. They were therefore encouraged to convert their offerings
into cash and to leave this cash as temple money with the priests who would, at
their convenience, offer the sacrifice which the money called for. It was
soon found that it was easier and safer not to bring the sacrificial animal
from home. The offerer ran the risk not only of
having the animal rejected by the priest for some defect, real or supposed, but
of incurring an additional loss, for to sell an animal that had been rejected
by the priests was not easy.
For some purposes only
temple money could be used, and on this an exchange was charged. This
changing of common money into temple money was another source of large income
to the priesthood. The priests were divided into twenty-four courses,
each one of which was to serve one week at a time, twice a year. When the
office of the high priest became a political one, and he was appointed by the
government, corruption became widespread. Since it was a very lucrative
position, men began to bid for the office of high priest, and it was actually sold to the highest bidder. To get this money
back., the high priest took control of the selection of the courses; and such
priests were called to serve at Jerusalem at the time of the feasts as could be
depended upon to share with the officials the large revenues contributed at
that time.
Corruption came again to prevail, and many were the
priests who were called to serve at the temple at the great feasts only because
they were willing to divide the spoil with the higher officials. The
order in which the priests were to serve was changed, and the entire plan of
God corrupted. Christ's
designation later, "a den of thieves," was not a mere poetic expression; it was literally true.
These conditions did not, of course, obtain
originally. It was only after centuries of transgression that corruption
reached the heights here depicted. It was comparatively early, however,
that abuses began to creep in, as evidenced in the quotation from the book of
Samuel in the earlier part of this chapter. As the priests thus lost
sight of the original intent of offerings, and perverted God's plan in the
sacrifices, it became necessary to send warnings to them. To do this, God
used the prophets. From the very first, the prophets' message to His
people was, "Hath
the Lord as great delight in burnt offerings and sacrifices, as in obeying the
voice of the Lord? Behold, to obey is better than sacrifice, and to
hearken than the fat of rams." 1Sam.15-22. To some of the apostatizing
priests, it seemed a calamity that the people should stop sinning; for in that
case sin offerings would cease. To this the writer of Hebrews refers when
he says: "For the law having a shadow of good things to
come, and not the very image of the things, can never with those sacrifices
which they offered year by year continually make the comers thereunto perfect.
For then would they not have ceased to be offered, because that the worshipers
once purged should have had no more conscience of sins." Heb.10:1,2.
The Old Testament can be better comprehended when
the struggle between priest and prophet is understood. It was a tragic
struggle, which ended, in many cases, with victory for the priests. The
prophet is God's mouthpiece. The people may go wrong
and the priests may go wrong. God, however, is not left without a
witness. Under such circumstances God sends a prophet to His people to
bring them back to the right way. It may easily be imagined that the prophets were not very
popular with the priests.
As the priests served in the temple from day to day,
inviting the people to bring their sacrifices, the prophets would be commanded
by God to take their position near the temple gate and warn the people to bring
no more offerings. This is written of Jeremiah: "The word that came to Jeremiah
from the Lord, saying, Stand in the gate of the Lord's
house, and proclaim there this word, and say, Hear the word of the Lord, all ye
of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend yours
ways and your doings, and I will cause you to dwell in this place. Trust
ye not in lying words, saying, The temple of, the
Lord, The temple of the Lord, The temple of the Lord are these." Jer.7:1-4.
After this, follows further admonition by the
prophets for the people to amend their ways and not trust in lying words.
"Will ye
steal, murder, and commit adultery, and swear falsely," says the Lord through the
prophet, "and
come and stand before Me in this house, which is called by My name, and say,
'We are delivered to do all these abominations?" Verses 9-11. Then he adds
significantly, "For
I spake not unto your fathers, nor commanded them in the day that I brought
them out of the land of Egypt, concerning burnt offerings or sacrifices: but
this thing commanded I them, saying, Obey My voice, and I will be your God, and
ye shall be My people: and walk ye in all the ways that I have commanded you,
that it may be well unto you." Verses 22,23.
Hear what Isaiah has to say: "To what purpose is the multitude
of your sacrifices unto Me? saith the Lord: I am full of the burnt offerings of
rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or
of lambs, or of he-goats. When ye come to appear before Me, who hath
required this at your hand, to tread My courts? Bring no more vain ablations; incense is an
abomination unto Me; the new moons and sabbaths, the calling of assemblies I
cannot away with; it is iniquity, even the solemn meeting. Your new moons
and your appointed feasts My soul hateth; they are a trouble unto Me; I am
weary to bear them. And when ye spread forth your hands, I will hide Mine
eyes from you: yea, when ye make many prayers, I will not hear: your hands are
full of blood. Wash you, make you clean; put away the evil of your doings
from before Mine eyes; cease to do evil; learn to do well: seek judgment;
relieve the oppressed, judge the fatherless, plead for the widow." Isa.1:11-17.
Note the strong expressions. "I am full of the burnt offerings
of rams;"
"I delight not
in the blood of bullocks;" "who hath required this at your hand?" "bring no more vain
ablations;" "incense
is an abomination to Me;" "your appointed feasts My soul hateth;" "I am weary to bear them;" "I will not hear: your hands are
full of blood." Amos says. "I
hate, I despise your feast days.... Though ye offer Me burnt offerings
and your meat offerings, I will not accept them: neither will I regard the
peace offerings of your fat beasts." Amos 5:21,22.
Micah, in like strain, asks, "Wherewith shall I come before
the Lord, and bow myself before the high God? Shall I come before Him
with burnt offerings, with calves of a year old? Will the Lord be
pleased with thousands of rams, or with ten thousands
of rivers of oil? Shall I give my first-born for my transgression, the
fruit of my body for the sin of my soul?" Micah 6:6,7. He answers the question
in this wise: "He hath showed thee, 0 man, what is good; and
what doth the Lord require of thee, but to do justly, and to love mercy, and to
walk humbly with thy God?" Verse
8. The last
prophet in the Old Testament says: "Now, 0 ye priests, this commandment is for you." "Ye are departed out of the way;
ye have caused many to stumble at the law; ye have corrupted the covenant of
Levi, saith the Lord of hosts. Therefore have I
also made you contemptible and base before all the people, according as ye not
kept My ways, but have been partial in the law." Mal.2:1,8,9.
David had the right view when he said: "Thou desirest
not sacrifice; else would I give it: Thou delightest
not in burnt offering. The sacrifices of God are a broken spirit: and a
broken and a contrite heart, 0 God, Thou wilt not
despise."
God could hardly have used stronger words than those in rebuking both the
priests and the people, but He amply justified. The priests had corrupted
the covenant. They had taught the people to sin, and
had made them believe that an offering or a sacrifice would pay for sin.
They deserved the rebuke of the Lord which He brought through His
prophets. The results were what might be expected under the
circumstances. A bitter hatred against prophets sprang up among many of
the priests. They hated the men who were sent to rebuke them. Much
of the persecution of the prophets in the Old Testament was carried on or
instigated by the priests. They persecuted them, tortured them, and killed
them. It was not the people alone, but the priests that opposed and
persecuted the prophets.
It was the
priests, the scribes, and the Pharisees who were the constant opposers of
Christ. For them Christ reserved His most scathing rebuke: "Woe
unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the
prophets, and garnish the sepulchers of the righteous, I say, If we had been in the days of our fathers, we would not have
been partakers with them in the blood of the prophets. Wherefore ye be
witnesses unto yourselves, that ye are the children of them which killed the
prophets. Fill ye up then the measure of your fathers. Ye serpents,
generation of vipers, how can ye escape the damnation of hell? Wherefore, behold,
I send unto you prophets, and wise men, and scribes. and some of them ye
shall kill and crucify; and some of them ye shall scourge in your synagogues, and persecute them from city to city: that upon
you may come all the righteous blood shed upon the earth, from the blood of
righteous Abel unto the blood of Zacharias son of Barachias,
whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." Matt.23:29-36.
Christ was a prophet. As such He sounded the
prophetic message: "To
obey is better than sacrifice." "Go, and sin no more," was the way He put it. John 8:11. He annulled the sacrificial system by offering Himself upon Calvary. Christ personally did
not offer any sacrifices. He did not sin; and by teaching men not to sin
He struck at the very heart of this priestly, perversion. Though Christ
was careful not to offend needlessly, and though He sent the lepers to the
priests for certification. (Luke 17:14), It could not escape the attention of the officials that Christ was not
seen in the temple with the customary offering. They felt that His
message constituted a rebuke to their practices, and
were glad when they found an accusation against Him in His reported words
concerning the temple. Matt.26:61.
The priests hated Christ, and when the time came He
followed the long line of noble heroes among the prophets by giving His life.
The priests rejected the prophetic message. It was they who in reality brought
about the crucifixion of Christ. In that, they filled up the
measure of their iniquity. They believed in sacrifices for sins and that
through that provision forgiveness might be had.
The larger
message of victory over sin, -- the prophetic message, -- many of the priests
did not understand, or at least did not teach. It is not to be thought, however, that all the priests were wicked.
There were many faithful men among them. Some of the priests, indeed, were
prophets, as Ezekiel. It was God's intent that every priest should have
the prophetic spirit and sound the prophetic message. In God's
plan it is not enough to attempt to remedy matters after a wrong has been
committed. It is far better to prevent evil than to attempt to heal it.
Wonderful as it is to be lifted up form sin and
degradation, it is still more wonderful to be kept from falling. "Go, and sin no more" is the true prophetic message.
It is better to obey than to sacrifice. Every true servant of God should echo this message if
he would fulfill the counsel of God.
God has always
had need of prophets. They are His messengers to correct wrong.
When tendencies appear among Christ's people that will eventually bring
disaster, God sends His prophets to correct these tendencies and admonish the
people. The lesson for this time should not be lost. The work of
the prophet is not done until the Lord's work in the earth is finished.
God wants His ministers to sound the prophetic message. 'When
abuses creep in, a voice must be lifted, calling the people back to the right
ways of the Lord. And back of every such message must be the clarion call
to abstinence from sin, to sanctification, to holiness.
The prophets said: "To obey is better than
sacrifice." Christ said: "Go, and sin no more." Every minister must exemplify this doctrine in his
life and teach it with his lips. To the extent to which he fails to do
this, he comes short of his high privilege. Of all times now is the time
to send the prophetic message to the ends of the earth. This was the
command of Christ when He gave the great gospel commission to teach all nations
and baptize them, "teaching
them to observe all things whatsoever I have commanded." Matt.28-20. This command -- to observe all
things -- is parallel to the prophetic message, that to obey is better than
sacrifice. When this work is done the end will come.
End Chapter 4
Chapter 5 Entry June 25, 2018
THE
CONSECRATION OF AARON
AND HIS SONS
Chapter Five
THE GARMENTS OF THE PRIESTS had
symbolic significance, as indeed had most things about the sanctuary.
Especially was this true of the high priest, who was the embodiment of
the people and represented them. Concerning the garments, this is
written: "These
are the garments which they shall make: a breastplate, and an ephod, and a
robe, and a broidered coat, a miter, and a girdle: and they shall make holy
garments for Aaron thy brother, and his sons, that he may minister unto Me in
the priest's office." Ex.28:4. Besides these are mentioned the linen
breeches in Lev.16:4 and the holy crown in Ex.29:6; 28:36-38. The breastplate first
mentioned was a "foursquare" garment suspended upon the
breast by little chains. In this breastplate were four rows of precious
stones of three each, with the names of the children of Israel engraved upon
them, one name on each stone. Ex.28:21. This garment was called the "breastplate of judgment," and Aaron was to bear it "upon his heart when he goeth in
unto the holy place." Verse 29.
On the breastplate were also said to be the Urim and Thummim, those two mysterious stones which denoted
the Lord's pleasure or displeasure when He was consulted in times of need. Lev.8:8; Ex.28:30; 1Sam.28:6. From the fact that they are said to
be in the breastplate, some have supposed them to be in a pocket put there for
that purpose. It seems better to believe, however, that they were placed
prominently on the breastplate as were the other stones, one on the left side,
the other on the right, in full view.
The ephod was a short garment made "of gold, of blue, and of purple,
of scarlet, and fine-twined linen, with cunning work." Ex.28:6. It had no sleeves, and hung down
both on breast and back. On the shoulder pieces were two onyx stones with the
names of the children of Israel engraved upon them, six names on each stone.
"And thou
shalt put the two stones upon the shoulders of the ephod for stones of memorial
unto the children of Israel: and Aaron shall bear their names before the Lord
upon his two shoulders for a memorial." Ex.28:12.
Underneath the ephod was a long robe made of blue
linen, sleeveless and seamless. Around the skirt upon the hem were
pomegranates of blue, purple, and scarlet "and bells of gold between them round about.... And it
shall be upon Aaron to minister: and his sound shall be heard when he goeth in
unto the holy place before the Lord, and when he cometh out, that he die not." Verses 33-35. Underneath the robe of the ephod was the ordinary white linen coat
of the priests and the linen breeches.
The girdle of the high priest was made of gold,
blue, purple, and scarlet, the same as the ephod; that of the priest of white
linen embroidered in blue, purple, and red. It was placed around the robe
of the ephod, rather high up, and served to hold the garment together. Ex.39:5;29:5.
The priests wore the white linen coat, the breeches,
the girdle, and the miter. The high priest, in addition, wore the ephod,
the robe of the ephod, the breastplate, and the crown upon the miter, besides,
of course, the precious stones with the names of Israel engraved upon them, and
the Urim and Thummim.
Aaron's garments were "for glory and for beauty." Ex.28:2. The ordinary garments of the
priests which he wore underneath his high priestly garments, were symbolic of
inward purity, and were also for utility. The strictly high priestly
garments were for glory and beauty, and were in a
special sense symbolic.
The garments which Aaron wore were not of his own
choosing. They were prescribed. They were "holy garments," made by such as "are wisehearted,
whom I have filled with the spirit of wisdom, that they may make Aaron's
garments to consecrate him, that he may minister unto Me in the priest's
office."
Ex.28:3. They harmonized in color and
material with the tabernacle itself, and were adorned with precious stones.
"They shall make the ephod of gold." "The curious girdle of the ephod
which is upon it, shall be of the same." "Thou shalt make the breastplate
of judgment ... of gold." "Thou shalt make the robe of the ephod all of blue ...
and bells of gold." Ex.28:6,
8,15,31,33.
While these garments were made of different materials, gold formed a
prominent part. If to the garments is added the crown of gold upon the
miter, upon which was written: "Holiness to the Lord," the twelve precious stones
with the names of Israel engraved upon them, and the two onyx stones also with
Israel's name upon them, and lastly, Urim and
Thummim, the whole effect must have been one of glory and beauty. As the
high priest would slowly and with dignity move from place to place, the sun's
light would be reflected in the sixteen precious jewels, the bells would give
forth a musical sound, and the people would be deeply impressed with the
solemnity and beauty of God's worship.
The high priest in his official capacity was not
simply a man. He was an institution; he was a symbol; he not merely
represented Israel, he was the embodiment of Israel. He bore the names of
Isreal in the two onyx stones "upon his two shoulders for a
memorial;" he carried them in the twelve precious stones "in the breastplate of judgment
upon his heart;" he bore "the
judgment of the children of Israel upon his heart before the Lord
continually." Ex.28:30. He thus carried Israel both on
his shoulders and on his heart. On his shoulders he carried the burden of
Israel; in the breastplate, signifying the seat of affection and love--the
mercy seat--he carried Israel. In the Urim and
Thummim,--"that
is, the lights and the perfections" (Ex.28:30, R.V., margin),--he bore "the judgments of the children of Israel upon his
heart;"
in the golden crown upon the miter inscribed with "Holiness to the Lord," he bore the "iniquity of the holy things,
which the children of Israel shall hallow in all their holy gifts," and this that "they may be accepted before the
Lord." Verses 36-38.
"The high priest was to act for men 'in things
pertaining to God,' to make propitiation for the sins of the people' (Heb.2:17). He was the mediator who
ministered for the guilty. 'The high priest represented the whole people.
All Israelites were reckoned as being in him. The prerogative held by him
belonged to the whole of them (Ex.19:6),...(Vitringa).' That the high priest did
represent the whole congregation appears, first, from his bearing the tribal
names on his shoulders in the onyx stones, and second, in the tribal names
engraved in the twelve gems of the breastplate. The divine explanation of
this double representation of Israel in the dress of the high priest is, he
'shall bear their names before Jeh upon his two shoulders
for a memorial' (Ex.28:12,19). Moreover, his committing heinous sin involved the
people in his guilt: 'If the anointed priest shall sin so as
to bring guilt on the people' (Lev.4:3). The LXX reads, 'If the anointed priest shall sin so as to make the people sin.' The anointed priest, of
course, is the high priest. 'When he sinned, the people sinned. His
official action was reckoned as their action. The whole nation shared in
the trespass of their representative. The converse appears to be just as true.
What he did in his official capacity, as prescribed by the Lord, was
reckoned as done by the whole congregation: 'Every high priest...is appointed
for men' (Heb.5:1)." --The International Standard Bible
Encyclopedia, p.2439.
Note by Ron: This is an example of corporate
responsibility from the Sanctuary Service. End note.
The
representative character of the high priest should be stressed. Adam was the
representative man. When he sinned, the world sinned, and death passed
upon all men. Rom.5:12. "By one man's offense
death reigned;" "by
one mans disobedience many were made sinners." Verses 17, 19.
So likewise, Christ being the second man and the
last Adam was the representative man. "It is written, The first man
Adam was made a living soul; the last Adam was made a quickening spirit." "The first man is of the earth,
earthy: the second man is the Lord from heaven." 1Cor.15:45, 47. "As
by the offense of one judgment came upon all men to condemnation; even so by
the righteousness of one the free gift came upon all
men unto justification of life." Rom.5:18. "For
as by one man's disobedience many were made sinners, so by the obedience of one
shall many be made righteous." Rom.5:19. "For
as in Adam all die, even so in Christ shall all be made alive." 1Cor.15:22.
The high priest being in a special sense a figure of
Christ, was also the representative man. He stood for all Israel.
He carried their burdens and sins. He bore the iniquity of all the
holy things. He bore their judgment. When he sinned, Israel sinned.
When he made atonement for himself, Israel was accepted.
The consecration of Aaron and his sons to the
priesthood was a most solemn occasion. The first act was that of washing.
"Aaron and
his sons thou shalt bring unto the door of the tabernacle of the congregration, and shalt wash them with water." Ex.29:4. The priests did not wash
themselves. It being a symbolic act, a symbol of regeneration, they could
not wash themselves. Titus
3:5.
Being washed, Aaron was then clothed in his garments
of beauty and glory. "Thou shalt take the garments, and put upon
Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate,
and gird him with the curious girdle of the ephod: and thou shalt put the miter
upon his head, and put the holy crown upon the miter." Ex.29:5, 6. Note again, Aaron did
not put his garments on. They were put on him. As they were symbolic of the
robes of righteousness, he could not clothe himself. "Let tby
priests be clothed with righteousness; and let thy saints shout for joy." Ps.132:9. "I will greatly rejoice in the Lord, my soul shall be joyful
in my God; for He hath clothed me with the garments of salvation, He hath
covered me with the robe of righteousness, as a bridegroom decketh
himself with ornaments, and as a bride adorneth
herself with her jewels." Isa.61:10.
Aaron is now fully clothed. He has on the
white coat underneath, the long blue robe with the bells and the pomegranates,
the ephod with the two beautiful onyx stones with the names of the children of
Israel engraved upon them, the breastplate with the twelve stones and Urim and Thummim, the miter and the golden crown with the
inscription, "Holiness
to the Lord." He is washed, he is clean, he is clothed; but he is
not yet ready to officiate. Next is the anointing. The sacred oil
is poured upon his head by Moses. "Then shalt thou take the anointing oil,
and pour it upon his head, and anoint him." Ex.29:7. Not only is Aaron anointed, but
also the tabernacle. "And Moses took the anointing oil, and anointed the tabernacle and
all that was therein, and sanctified them. And he sprinkled thereof upon
the altar seven times, and anointed the -altar and all his vessels, both the
laver and his foot, to sanctify them." Lev.8:10, 11. This anointing included all the furniture in both the holy and the
most holy place. Ex.30:26-29. It is to be noted that
while the tabernacle and what was therein was sprinkled with oil, upon Aaron
the oil was poured. Lev.8:10-12;
Ex.29:7.
The anointing
with oil is symbolic of the endowment with the Spirit of God. I
Sam.10:1,6; 16:13; Isa.61:1; Luke 4:18; Acts 10:38. The profusion of oil
used in the case of Aaron - it "ran down upon the beard, even Aaron's beard: that
went down to the skirts of his garments" - is symbolic of the fullness
of the Spirit which God bestows upon His church. So far, all the
ceremonies-except the washing-have been directed toward Aaron only. Now,
however, the four sons have a part equal with the father in what follows.
A sin offering, a bullock, was provided, and Aaron
and his sons placed their hands upon it and it was killed. The blood was taken
by Moses, who put it "upon
the horns of the altar round about with his finger, and purified the altar, and
poured the blood at the bottom of the altar, and sanctified it, to make
reconciliation upon it." Lev.8:15. It is here to be noted that the
blood of the bullock was not carried into the sanctuary as was the case when
the anointed priest, the high priest, sinned. Lev.4:6.
Perhaps the reason is that this particular sin offering was not
for Aaron alone, but also for his sons, and also that it seems to apply
especially to the altar for its purification and sanctification, that
reconciliation might be made upon it. Lev.8:15. Some, indeed, hold that it was not for Aaron
at all, but only for the altar.
After the sin offering was made, a burnt offering
was provided. This was offered in the regular manner, all being burned on
the altar, from which it came up before the Lord as a sweet savor. Verses 18-21.
The work so far has been preparatory. The
service of consecration proper is begun by bringing "the ram of consecration," or, literally, "the ram of the fillings," and killing it, after hands
had been imposed on its head. The blood is taken by Moses, who puts it "upon the tip of Aaron's right
ear, and upon the thumb of his right hand, and upon the great toe of his right
foot."
Verse 23. The same is done to the sons, and the altar also is sprinkled.
"And he
brought Aaron's sons, and Moses put of the blood upon the tip of their right
ear, and upon the thumbs of their right hands, and upon the great toes of their
right feet: and Moses sprinkled the blood upon the altar round about." Lev.8:24.
After this came the "filling." Unleavened bread, a cake
of oiled bread, and a wafer, together with the fat of the ram and the right
shoulder, are placed in Aaron's hands and upon his sons' hands,
and waved for a wave offering before the Lord. After it is waved
by Aaron and his sons, Moses takes it off their hands and burns it upon the
altar. The breast is reserved for Moses as his part. Verses 26-29.
After this, Moses took the oil and the blood "and sprinkled it upon Aaron, and
upon his garments, and upon his sons, and upon his sons' garments with him; and
sanctified Aaron, and his garments, and his sons, and his sons' garments with
him." Verse 30.
With this ceremony, ended the special consecration
of Aaron and his sons. They were now empowered to officiate at the
sanctuary, though they still had to wait seven days in which they might not
leave the sanctuary, but must "abide at the door of the
tabernacle of the congregation day and night seven days, and keep the charge of
the Lord, that ye die not: for so I am commanded." Verse 35.
So far, Moses had officiated at all the offerings
made. At the end of the seven days Aaron begins his ministration.
He offers a sin offering for himself, a young calf, and a ram for a burnt
offering. Lev.9:2. He also offers a sin offering, a
burnt offering, a meat offering, and a peace offering for the people. Verses 3,4. At the conclusion of the
offerings, Aaron lifts up his hands and blesses the
people.
Moses joins him in this, and the glory of the Lord
appears. Moses has done his work, and need no
longer officiate as priest.
The entire service of consecration tended to impress
upon Aaron and his sons the sacredness of their calling. It must have
been a new experience for Aaron to be washed by Moses. He could hardly
escape the lesson intended by God. As the two brothers proceed to the laver, it
can easily be imagined that they talk over the work about to be done.
Moses informs his brother that he is to wash him. Aaron wonders why
he cannot do this himself. They discuss the situation. Moses informs
Aaron that God has given specific instructions regarding what is to be done. "This is the thing which the Lord
commanded to be done," says Moses. Lev.8:5. From his conversations with God,
Moses has a better understanding of God's requirements than Aaron has. He
understands that this is not an ordinary bath. If it were that, Aaron could
probably do better himself. This is a spiritual cleansing. He
cannot cleanse himself from sin. Somebody must do that for him; hence,
the symbolic washing.
After the washing, Aaron is not permitted to dress himself.
Moses does that for him. Aaron feels himself completely helpless. Is
everything to be done for me? he wonders. Am I not permitted to do
anything for myself? No, he must not even put on the miter. He is
to have everything done for him.
What a wonderful
lesson this account teaches! God does everything. All man has to do is to be submissive. God cleanses; God
clothes. He provides the robe of righteousness, the garments of glory and
beauty. All God asks is that we do not reject the garment He provides, as
the man in the parable did.
In the consecration service Moses touched Aaron's
ear with the blood, signifying by this that he was to hearken to God's
commandments and close his ears to all evil. "To obey is better than
sacrifice, and to hearken than the fat of rams." 1Sam.15:22. Christ was obedient unto
death. Phil.2:8. Our ears are to be consecrated to
God's service.
Moses also touched the thumb of the right hand,
signifying that Aaron should do righteousness. As hearing has to do with
the mind, so the hand has to do with bodily activity. It stands for the
life forces, the outward act, the doing of righteousness. Of Christ it is
written: "Lo, I
come...to do Thy will, O God." Heb.10:7.
Christ came to do God's will. "My meat," He said, "is to do the will of Hin
that sent Me, and to finish His work." John 4:3.
Touching the hand with the blood means the consecration of
the life and service to God -- entire dedication.
The touching of the toe with the blood has similar
meaning. It signifies walking in the right way, running on God's errands,
standing for truth and uprightness. It signifies treading the path of
obedience, having one's steps ordered by the Lord. Every faculty of the
being is to be dedicated to God and consecrated to His service. The ministry of
God is not to be lightly entered into. It is a
fearful responsibility to act as a mediator between God and men. Such a
one must carry the people on his shoulders, he must bear them on his heart;
holiness must be on his forehead, and his very garments must be sanctified.
He must be clean, he must be anointed with the Holy Spirit, the blood
must be applied to his ear, hand, and foot. The melody of a dedicated life must attend his every step,
his progress must be marked by fruitful happiness, even from afar the sweet
harmony of a well -- ordered life must be evident. He must be quick to
discern God's will in the fleeting sunshine or shadow of God's approval or
disapproval; the gold of worth and obedience must be interwoven in his very character
structure; he must reflect in countenance, dress, and heart the purity, peace,
and love of God. He must be submissive and willing to let God have His
way; he must forget self and think of others; he must not shun a heavy load.
He must continually have in mind that others' welfare and happiness are
depending on him, that he does not live by or for himself, that his every act,
because of his public and official character, has large significance.
As the true minister contemplates the responsibility
resting upon him and the consequences resulting should he fail or come short he
might well cry out, Who is sufficient for these
things?
End Chapter 5
Chapter 6 June 26, 2018
BURNT
OFFERINGS
Chapter Six
OLAH IS THE HEBREW WORD
ordinarily used for burnt offering. It means "that which goes up, or ascends." Another word used at times is kallil, which means "whole." The Douay Version has the word "holocaust," that which is entirely burned
up.
These words describe the burnt offering, which was
wholly burnt on the altar, and of which no part was eaten. Of other
offerings, a part only was burnt on the altar of burnt offering; the rest was
eaten or disposed of in some other way. But in the case of a burnt
offering, the whole animal was consumed in the flames. It "ascended" to God as a sweet-smelling
savor. It was pleasing to God. It signified complete consecration. Nothing was held
back. All was given to God. Lev.1:9,13,17.
The morning and evening sacrifice was called "a continual" offering. It was not consumed
in a moment, but was to burn "upon the altar all night unto
the morning, and the fire of the altar shall be burning in it." Lev.6:9; Ex.29:42. In the daytime the individual
burnt offerings were added to the regular morning sacrifice so that there was
always a burnt sacrifice on the altar. "The fire shall ever be burning upon the
altar: it shall never go out." Lev.6:13.
The individual burnt offerings were voluntary.
Most of the other offerings were mandatory. When, for instance, a
man had sinned, he was to bring a sin offering. He had little choice as
to what to bring. Nearly everything was prescribed. Not so with burnt
offerings. They were voluntary offerings, and the offerer
could bring a bullock, a sheep, a lamb, turtledoves, or pigeons as he thought
best. Lev.1:3,10,14. In this respect they
differed from most of the other sacrifices.
The burnt offerings were perhaps the most important
and characteristic of all offerings. They contained in themselves the
essential qualities and elements of the other sacrifices. Although they
were voluntary, dedicatory offerings, and as such not directly associated with
sin, yet atonement was effected through them. Lev.1:4. Job offered burnt offerings for his children, for "it
may be that my sons have sinned, and cursed God in their hearts." Job 1:5. They are singled out as "ordained in mount Sinai for a
sweet savor, a sacrifice made by fire unto the Lord." Num.28:6. They were "continual," always to be on the altar. Lev.6:9. Sixteen times in chapters 28 and 29 of
Numbers does God emphasize that no other offering is to take the place of the
continual burnt offerings. Each time another sacrifice is mentioned, it
is stated that this is "beside
the continual burnt offering." This would seem to indicate their importance.
As stated, the burnt offering was a voluntary
sacrifice. The offerer could bring any clean
animal ordinarily used for sacrifice. It was required, however, that the
animal be a male without blemish. The person was to offer "of his own voluntary will at the
door of the tabernacle of the congregation before the Lord." Lev.1:3. When he had selected the animal, he
brought it into the court for acceptance. The priest examined it to see
if it complied with the regulations for sacrifices. After it had been
examined and accepted, the offerer would put his hand
upon the head of the animal. He would then kill the animal, flay it, and
cut it into pieces. Verses
4-6.
As the animal was killed, the priest caught the blood, and sprinkled it
round about the altar. Verses
5, 11.
After the animal had been cut into pieces, the inwards and legs were
washed in water, that all filth might be removed. After this, the priest
took the pieces and put them in their proper order upon the altar of burnt
offering, there to be consumed by the fire. Verse 9. The sacrifice thus
placed on the altar included all the parts of the animal, both the head, the
feet, the legs, and the body itself, but did not include the skin. This was
given to the officiating priest. Lev.1:8;7:8.
In case turtledoves or young pigeons were used, the
priest did the killing by wringing off the head, and
sprinkling or wringing the blood out at the side of the altar. After
this, the body of the bird was placed on the altar and was there consumed as
the ordinary burnt offering, the feathers and the crop being first removed. Lev.1:15,16.
Burnt offerings were used on many occasions, such as
the cleansing of lepers (Lev.14:19,20), the cleansing of women after childbirth (Lev.12:6-8), and also
for ceremonial defilement. Lev.15:15,30. In these cases a sin offering was used as well as a burnt
offering. The first atoned for sin, the second showed the offerer's attitude toward God in wholehearted consecration.
The burnt offering was prominent in the consecration
of Aaron and his sons (Ex.29:15-25;
Lev.8:18),
as well as in their induction into the ministry. Lev.9:12-14. It was also used in
connection with the Nazarite vow. Num.6:14. In all these instances it stood for complete consecration
of the individual to God. The offerer placed himself
symbolically on the altar, his life wholly devoted to God.
It is not hard to see the connection between these
ceremonies and the statement made in Romans 12:1, "I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service." We are to be wholly dedicated to God. We are to be
perfect. Only when all filth was removed from the burnt offering
was it acceptable to God and was it permitted to come upon the altar, an "offering made by fire, for a
sweet savor" unto the Lord. So with us. All sin, all filthiness of the flesh and
spirit, must be removed before we can be acceptable to God. 2Cor.7:1.
As an offering
wholly consumed on the altar, the burnt sacrifice in a special sense represents
Christ who gave Himself fully, completely, to God's service. In thus
representing Christ, it constitutes an example to man to follow in His steps.
It teaches complete consecration. It is rightly placed first in the list of offerings
enumerated in Leviticus. It tells us in no uncertain tones that, to be a "sweet savor" unto God, a sacrifice must be one of entire
surrender. All must be put on the altar. Nothing must be held back.
In the burnt sacrifice we are taught that God is no
respecter of persons. The poor man who brings his two turtledoves is just
as acceptable as the rich man who brings an ox, or as Solomon, who offered a
thousand burnt offerings. 1Kings 3:4.
The two mites are as pleasing to God as the abundance of the wealthy.
According to his ability each is accepted.
Another lesson from the burnt offering is that of
order. God wants order in His work. He gives specific directions
regarding this. The wood is to be laid "in order upon the fire," not merely piled up. The
pieces of the animal are to be laid "in order on the wood," not just thrown somewhere on
the fire. Lev.1:7,8,12. Order is heaven's first law. "God
is not the author of confusion." He wants
His people to do things "decently and in order." 1Cor.14:33,40.
Another important lesson is that of cleanliness.
Before the pieces were burned on the altar, "his inwards and his legs" were to be washed in water. Verse 9. This would seem
unnecessary. These pieces were to be consumed on the altar. It
would be merely a waste of time to wash them before burning them. Such,
however, is not God's reasoning. The command is, Wash
each piece; nothing unclean must come on the altar. And so the pieces are washed and carefully laid in order on the
wood, which is laid in order on the altar.
Three elements of
purification are used in the service: fire, water, and blood. Fire,
emblematic of the Holy Spirit, is a purifying agency. When Christ comes "to
His temple" He is "like
a refiner's fire." "And
He shall sit as a refiner and purifier of silver: and He shall purify the sons
of Levi, and purge them as gold and silver, that they may offer unto the Lord
an offering in righteousness." Mal.3:2,3. He shall purge His people by the "spirit
of burning." Isa.4:4.
The question is asked: "Who among us shall dwell with
the devouring fire? who among us shall dwell with everlasting burnings?" Isa.33:14. "Our
God is a consuming fire." Heb.12:29. The fire is God's presence, which consumes or purifies.
The fire on the altar was not common fire. It
came originally from God. "There came a fire out from before the Lord, and consumed upon the altar the burnt offering and the
fat: which when all the people saw, they shouted, and fell on their
faces." Lev.9:24. God had accepted their sacrifice.
It was clean, washed, and "in order," ready for the fire; and the fire came "out from before the Lord." It is supposed that this fire
was always kept burning and not permitted to go out; and as it had come from
God it was called sacred as opposed to common fire, and
was to be used in the Levitical service.
Water is emblematic both of baptism and of the word,
two cleansing agencies. "Christ also loved the church, and gave Himself for it; that He might sanctify and
cleanse it with the washing of water by the word." Eph.5:25,26. "According to His mercy He saved us, by the washing of
regeneration, and renewing of the Holy Ghost; which He shed on us abundantly
through Jesus Christ our Saviour." Titus 3:5,6. Paul was told to "be baptized, and wash away thy sins." Acts 22:16. When the pieces of the animal used
as a burnt offering were washed before being put on the altar, it not only
taught the people order and cleanliness, but also the spiritual lesson that
before anything is placed on the altar, before it is accepted by God, it must
be clean, washed, pure, holy.
In the burnt
offering, -- as in all offerings,-- the blood was the
vital, the important element. It is that which makes atonement for the
soul. The
classical passage dealing with this is found in Leviticus 17:11. "The
life of the flesh is in the blood; and I have given it to you upon the altar to
make atonement for your souls: for it is the blood that maketh atonement by
reason of the life." Lev.17:11,
R.V.
The life of the flesh is in the blood. It is
the blood that makes atonement "by reason of the life." When the blood was
sprinkled on the altar and the fire came down and consumed the sacrifice, it
indicated God's acceptance of the substitute. "It shall be accepted for
him," or
instead of him, "to
make atonement for him." Lev.1:4. This atonement was made "by reason of the life" that was in the blood. But this blood, which represented
the life, was efficacious only after the death of the victim. Had
God intended to convey the idea that it was the blood as such that was
efficacious without death, He would have so stated. A certain amount of
blood could have been withdrawn from an animal without killing it-as blood is
now given in blood transfusions. Blood could thus have been provided
without death.
But this is not God's plan. The blood was not
used until death had ensued. And it is the blood of one who has died.
A death has taken place, and it is not until after death that the blood
is used. We are reconciled by
Christ's death, we are saved by His life. Rom.5:10. It was not until Christ was dead that there flowed out blood and water. John
19:34. Christ "came
by water and blood, . . . not by water only, but by water and blood." 1John 5:6. The point cannot be emphasized too strongly that it is "by
means of death" that we receive the promise of
eternal inheritance, and that a testament is not of force until "after
men are dead," that "it
is of no strength at all while the testator liveth," and that "there must also of necessity be
the death of the testator." Heb.9:15-17. We may therefore dismiss any theory of atonement which
makes Christ's example the sole factor in our salvation. The example has
its place; it is vital indeed, but the death of Christ remains the central fact
in the atonement.
The burnt sacrifice, "an offering made by fire," "was a sweet savor unto the
Lord." Lev.1:17. It pleased the Lord. It was
acceptable to Him. Some of the reasons for this have been given.
They will now be emphasized.
As the burnt sacrifice was first and foremost a type
of the perfect offering of Christ, it is natural that it should be pleasing to
God. As the sacrifice must be without blemish, perfect, so Christ was the
"Lamb without
blemish and without spot," who has "loved us, and hath given Himself for us, an offering
and a sacrifice to God for a sweet-smelling savor." 1 Peter 1-19; Eph.5:2. Christ stands for complete consecration, entire
dedication, full surrender, a giving of all, that He might save some.
The burnt
sacrifice was pleasing to God because it revealed a desire in the heart of the offerer to dedicate himself to God. The offerer said in effect: "Lord, I want to
serve Thee. I am placing myself unreservedly on the altar. I am
holding back nothing for myself. Accept me in the substitute." Such an attitude is a sweet savor unto the Lord.
The burnt sacrifice was a sweet savor to God because
it was a voluntary offering. It was not required. It was not
mandatory and was not to be brought at a stated time. If a man had sinned, God demanded a
sin offering. But God never demanded a burnt sacrifice. If a man
offered it, it was "of his own voluntary
will." Lev.1:3. There was no compulsion. It
was therefore of much more significance than a mandatory offering. It
indicated a thankful heart.
There is danger
that Christians do too many things pertaining to religion not because they wish
to do them, but because it is the custom or because it is required. Duty
is a great word; love is a greater. We must not minimize duty; rather, we must
emphasize it. But we must not forget that love is a still greater force,
and that rightly understood and applied it fulfills duty because it includes
it. Love is voluntary, free; duty is exacting, compulsory. Duty is
law; love is grace. Both are necessary, and one must not be stressed to
the exclusion of the other.
As there was no compulsion whatever concerning the
burnt sacrifice, it was in reality an offering of
love, of dedication, of consecration. It was something done over and
above what was required. This was pleasing to God.
"God loveth a
cheerful giver." 2Cor.9:7. Some read this as though it said, God loveth a liberal, or a
large, giver. While that may be true, the statement nevertheless is that
God loves one who gives cheerfully and of his free will. The gift may be
small or great, but if it is offered willingly, it is pleasing to God.
It would be well to apply this principle to everyday
Christianity. We may be asked to do a certain thing, give to a certain
cause, or perform a not-too-pleasing task. We do it, at times resignedly,
believing that as it is in itself a good thing,
perhaps we ought to do it, but we are not very cheerful about it. We feel
we ought to do it, but we would be glad to be excused.
God must be displeased with the attitude we assume
at times. He sends one of His ministers with a message. We are
admonished to give, to do, to sacrifice, to pray. There is no cheerful
response to the appeal. Again and again it must
be repeated, and at last we halfheartedly do what we
are asked to do. We put ten cents or ten dollars on the collection plate,
not because we really care to do so, but because we would be ashamed to have others
see that we have no part in the offering. We do our share in Ingathering for
missions, not because we love to do the work, but because it is part of the
church program.
It was
doubtless because David was cheerful and willing that he was beloved of God. He had sinned, and
sinned grievously, but he repented as deeply as he had sinned, and God forgave
him. The experience left a vivid impression upon David's mind, and ever
after, he was anxious to please God and do something for Him.
It was this spirit that led him to propose the
building of a temple for God to dwell in. The tabernacle erected in the
wilderness was several hundred years old. The material of which it was
made must have been in a dilapidated condition. God would have been
pleased to have some one build Him a temple; but He decided not to let His
wishes be known, but to wait until some one thought of it himself. This
David did, and felt happy in the thought that he could do something for God.
He was not permitted
to build the temple, but in appreciation of what David had in mind to do, God
told him that instead of David's building God a house, God would build David a
house. 1Chron.17:6-10. It was in this connection that God gave him the promise that his
throne should be "established forevermore." Verse 14. This
finds its fulfillment in Christ, who, when He comes, shall sit upon "the
throne of His father David." Luke
1:32. This is a most wonderful and unusual promise. Abraham, Moses, and
Elijah are passed by, and the honor is given to David. One reason for this, we believe, is found in the willingness of David to
do something for God over and above what is required.
This is strikingly illustrated in David's wish to
build the temple. As stated before, God had told him that he could not
build the temple. David, however, greatly desired to do so. As he
thought the matter over, he found several ways of making preparation for the
building, without doing the actual building himself. David said, "Solomon my son is young and
tender, and the house that is to be builded for the
Lord must be exceeding magnifical, of fame and of
glory throughout all countries; I will therefore now make preparation for it.
So David prepared abundantly before his
death." 1Chron.22:5.
The first thing David did was to begin to gather
money. The figures given in 1Chron.22:14. total many million dollars in our money, which
David gave or collected. Next he began "to hew wrought stones to build
the house of God." 1Chron.22:2. David also "prepared iron in abundance for
the nails for the doors of the gates, and for the joinings;
and brass in abundance without weight." Verse 3. Before he could do any of this, however, it was necessary for him
to have a pattern, or blueprint. This pattern, David tells us, he
received from the Lord. "All this, said David, the Lord made me understand in writing by
His hand upon me, even all the works of this pattern." I 1Chron.28:19. We can almost imagine David's
saying to the Lord, "Lord,
Thou hast told me that I may not build the temple. I would so much like to do
this, but I am content to abide by Thy decision. May I make a pattern?
That would not be building, would it, Lord?" So
the Lord helped him make a pattern, being pleased with David's willingness to
do something for Him.
In this connection there is an interesting statement
in 1st Chronicles 28:4: "Howbeit the Lord God of Israel chose me before all the house of
my father to be king over Israel forever: for He hath chosen Judah to be the
ruler; and of the house of Judah, the house of my father; and among the sons of
my father He liked me to make me king over all Israel." This unique expression
shows God's high regard for David. And so David
got permission to prepare the stone, the timber, and the iron for the temple of
the Lord, as well as the plan itself. This may be the reason why later,
in the erection of the temple, the sound of a hammer was not heard. David
had prepared the material beforehand.
David, however, was not satisfied with making
preparation for the building of the temple. He wanted also to prepare the music
for the dedication. That was not building, and so he felt free to go ahead.
David was the sweet
singer in Israel; he loved music with his whole heart. So David began to prepare for the occasion by gathering
together a band of four thousand who "praised the Lord with the instruments which I made,
said David, to praise therewith." 1Chron.23:5. He also brought the singers together and trained them, as recorded in
the twenty-fifth chapter of the same book. It is pleasing to think of
David after the sad experience of his life, passing a few years in peace and
contentment, making preparation for building the temple of the Lord and
training the singers and musicians for its dedication.
Still David was not satisfied. The Lord had
told him that he could not build the temple, but that his son Solomon should do
so. 'What would hinder David from abdicating and making his son Solomon
king of Israel? "So when David was old and full of days, he made Solomon his
son king over Israel." 1Chron.23:1. Though there were
political reasons for doing this, the setting of the statement indicates that
the building of the temple was a vital factor.
No wonder God
liked David. He kept pressing God to be permitted to do more for Him. He thought up the plan
of making preparation for building the temple. He collected unheard of
sums of money; he trained the musicians, -- all that he might do something for
God, who had done so much for him. David was a cheerful giver of money
and of service, and God liked him. We do not know how long David lived
after Solomon became king, but when he did die, "they made Solomon the son of
David king the second time." 1Chron.29:22.
Would that we had
more men and churches like David, willing to sacrifice and work, and anxious to
do still more! There would then be no more need of urging the people or
the churches to arise and finish the work. If David were here and were
asked to give $10, he would doubtless ask: "May I not give $20
or $100?" And the Lord would be
pleased, and would say, "Yes, David, you
may." It was because of this spirit that
David, in spite of his sin, was chosen to be the
earthly father of Christ. It was the same spirit that led Christ to give
willingly, to suffer all, and at last to make the supreme sacrifice. God loves
a cheerful giver.
End Chapter Six
Entry Chapter 7 June 27, 2018
MEAT OR MEAL OFFERINGS
Chapter Seven
THE WORD USED IN HEBREW for "meat offering" is minchah. It means a gift made to another, usually to a
superior. When Cain and Abel presented their offerings to God as recorded
in Genesis 4:3,4, it was a minchah they offered. So also was Jacob's gift to Esau. Gen.32:13. It was a minchah, which the brothers of Joseph
presented to him in Egypt. Gen.43:11.
The name given to these offerings in the King James Version is "meat offering." More nearly correct
would be the name "meal
offering," as used in the American Revised Version. This designation we shall
use hereafter.
The meal offerings consisted of such vegetable
products as constituted the chief food supply of the nation: flour, oil, corn
or grain, wine, salt, and frankincense. When they were presented to the Lord, a
part was burned as a memorial upon the altar as a sweet savor unto the Lord.
In the case of a burnt offering, all was consumed on the altar. In
the meal offering, only a small part was placed upon the altar; the rest
belonged to the priest. "It is a thing most holy of the offerings of Jehovah made by
fire." Lev.2:3,A.R.V. As the burnt offering
signified consecration and dedication, so the meal offering signified
submission and dependence. The burnt offerings stood for entire surrender
of a life; the meal offerings were an acknowledgment of sovereignty and
stewardship; of dependence upon a superior. They were an act of homage to
God, and a pledge of loyalty.
Meal offerings were ordinarily used in connection
with burnt offerings and peace offerings, but not with those of sin or
trespass. The record in the fifteenth chapter of Numbers states: "Speak unto the children of
Israel, and say unto them, When ye be come into the land of your habitations,
which I give unto you, and will make an offering by fire unto the Lord, a burnt
offering, or a sacrifice in performing a vow, or in a freewill offering, or in
your solemn feasts, to make a sweet savor unto the Lord, of the herd, or of the
flock: then shall he that offereth his offering unto
the Lord bring a meat offering of a tenth deal of flour mingled with the fourth
part of a hin of oil. And the fourth part of a hin of wine for a drink offering shalt thou prepare with
the burnt offering or sacrifice, for one lamb." Num.15:2-5. When a ram was offered,
the meal offering was increased to two tenths of a deal of flour; and when a
bullock was sacrificed, the meal offering was three tenths of a deal. The drink
offerings were increased accordingly. Verses 6-10.
When the meal offering consisted of fine flour, it
was mingled with oil, and frankincense placed upon it. Lev.2:1. A handful of this flour with oil
and frankincense was burned as a memorial upon the altar of burnt offerings.
It was "an
offering made by fire, of a sweet savor unto the Lord." Lev.2:2. Whatever was left after the handful had
been placed upon the altar, belonged to Aaron and his sons. It was "a thing most holy of the
offerings of the Lord." Verse 3.
When the offering consisted of unleavened cakes or
wafers, it was to be made of fine flour mingled with oil, cut in pieces and oil
poured on it. Verses
4-6.
At times it was baked in a frying pan. Verse 7. When it was thus
presented, the priest took a part and burned it upon the altar for a memorial. Verses 8,9. What was left of the
wafers belonged to the priests and was counted most holy. Verse 10.
It seems evident that the offering of flour and
unleavened wafers anointed with oil was meant to teach Israel that God is the
sustainer of all life, that they were dependent on Him for daily food; and that
before partaking of the bounties of life they were to acknowledge Him as the
giver of all. This acknowledgment of God as the provider of temporal
blessings would naturally lead their minds to the source of all spiritual
blessings. The New Testament reveals this source as the Bread sent down
from heaven which gives life to the world. John 6:33.
It is specifically stated that no meal offering
should be made with leaven. Neither it nor honey might come upon the
altar. Lev.2:11. Yet permission was given to offer
both leaven and honey as first fruits. When so used, they were not to
come on the altar, however.Verse 12. Leaven is a symbol of
sin. For this reason it was forbidden in any
offering made by fire.
The question might properly be raised as to why
leaven and honey, forbidden with other sacrifices, might be offered as first
fruits. Lev.2:12. While leaven is symbolic of sin, of
hypocrisy, malice, wickedness (Luke 12:1; 1Cor.5.8), there is no direct statement in the Bible as to
the symbolic meaning of honey. Commentators are generally agreed,
however, that honey stands for those sins of the flesh which are pleasant to
the senses, but which nevertheless corrupt. Many therefore consider honey
symbolic of self-righteousness or self-seeking.
If we accept this interpretation, we would
understand that when God says that Israel might bring leaven and honey as a
first fruit, He invites us, when we first come, to bring all our sinful
tendencies and cherished worldliness to Him. He wants us to come just as
we are. While God is not pleased with sin and it is not a sweet savor to
Him, and while its symbol, leaven, must not come on the altar, God does want us
to come to Him with all our sin and self-righteousness. Having come, we
are to lay all at His feet. He wants us to bring our sins to Him.
Then we are to go and sin no more.
In the meal offerings, as in other offerings, salt
was used. It is called the "salt of the covenant of thy God." "With all thine offerings thou
shalt offer salt." Lev.2:13. All sacrifices were salted, both
animal and vegetable. "Every one shall be salted with fire, and
every sacrifice shall be salted with salt." Mark 9:49. Salt has preserving power. It
also makes food palatable. It was a vital part of each sacrifice.
It is symbolic of the preserving, keeping power of God.
When bringing a meal offering of first fruits, "green ears of corn dried by the
fire, even corn beaten out of full ears," it could be used. "Thou shalt put oil upon it, and
lay frankincense thereon." A memorial part was taken by the priest and
burned on the altar of burnt offering. Lev.2:14-16. The American Revised Version, instead of "corn beaten out of full
ears,"
translates: "bruised
grain of the fresh ear." Though we are not to find a hidden meaning in every expression, it
does not seem farfetched to believe that the bruised corn here typifies Him who
was bruised for us, and by whose stripes we are healed. Isa.53:5. The meal offerings present Christ
to us as the life-giver and up-holder, the one through and in whom "we live, and move, and have our
being." Acts 17:28.
To the meal offerings also belongs the libation of
wine mentioned as the drink offering. Num.15:10, 24. This drink offering of wine was presented
before the Lord and poured out in the holy place, though not on the altar. Num.28:7; Ex.30:9.
The wave sheaf offered as the first fruit of the
harvest, which was to be waved before the Lord on the second day of the
Passover, was also a meal offering. Lev.23:10-12. Another meal offering was the two wave loaves
baked with leaven presented at Pentecost as a first fruit unto the Lord. Lev.23:17-20. Other offerings were the
daily meal offering of Aaron and his sons, which was to be a perpetual offering
(Lev.6:20), and the offering of jealousy
recorded in Numbers 5:15. There was also an offering which is recorded
in Leviticus 5:11&12. This offering, however, was a sin offering
rather than a meal offering.
The shewbread placed weekly on the table in the
first apartment of the sanctuary was in reality a meal
offering presented to the Lord. Its Hebrew name means the "bread of the Presence," or "bread of the face." It is also called the "continual bread." Num.4:7. The table is called the table of
the shewbread, and the "pure
table." Lev.24:6; 2Chron.13:10,11. The shewbread consisted
of twelve loaves, each made out of four fifths of a
peck of fine flour. The loaves were placed in two piles on the table
every Sabbath. The incoming priests who were to officiate during the
coming week began their work with the evening sacrifice on the Sabbath.
The outgoing priests finished theirs with the Sabbath morning sacrifice.
Both the outgoing and the incoming priests joined in the removal of the
shewbread and in its placement. While the outgoing priests removed the old
bread, the incoming priests put the new bread on. They were careful not
to remove the old until the new was ready to be put on. The bread must
always be on the table. It was the "bread of the Presence."
As to the size of the loaves there is a difference
of opinion. Some believe them to have been as large as twenty by forty
inches. While this cannot be substantiated, it is clear
that four fifths of a peck of flour--which is equivalent to two tenths
of an ephah and which was used for each cake would make a sizable loaf. On this
bread, incense was placed in two cups, a handful of incense in each. When the
bread was changed on the Sabbath, this incense was carried out and burned on
the altar of burnt offering.
The "bread of the Presence" was offered to God under "an everlasting covenant." Lev.24:8. It was an ever-present testimony
that Israel was dependent upon God for sustenance, and a constant promise from
God that He would sustain them. Their need was ever before Him, and His
promise constantly before them.
The record concerning the table of shewbread reveals
that there were dishes on the table, spoons, covers, bowls, or as the American
Revised Version states, dishes, spoons, flagons, and bowls "wherewith to pour out." Ex.25:29. While in this connection nothing is
said of wine's being on the table, it is evident that the flagons from which "to pour out" were there for a
purpose. There was a drink offering of wine commanded in connection with
the daily sacrifice. Num.28:7. The wine was "to be poured unto the Lord for a
drink offering" "in the
holy place." The record does not reveal were in the holy place the wine is to
be poured, but only that it is to be "poured unto the Lord." We are, however, told
where it is not to be poured out. As to the altar of incense, Israel was
forbidden to offer "strange
incense"
on it, "neither
shall ye pour drink offering thereon." Ex.30:9.
If the drink offering was to be poured in the holy place; if it was not to
be poured on the altar; if there were flagons on the table from which "to pour out," it seems clear that the
flagons on the table contained wine.
It is not a long step from the table of shewbread in
the Old Testament to the table of the Lord in the New Testament. Luke 22:30; 1Cor.10:21. The parallel is close. The bread
is His body, broken for us. The cup is the New Testament in His blood. 1Cor.11:24,25. As often as we eat the
bread and drink the cup, we "do show the Lord's death till He come." Verse 26. "The Lord of the Presence" is symbolic of the Wine, who
ever liveth "to
make intercession for us." Heb.7:25.
He is the "living
bread which came down from heaven." John 6:51.
As stated at the beginning of this juncture, the
meal offerings were an acknowledgment of God's sovereignty and man's
stewardship. The burnt offerings said: All that I am is the Lord's.
The meal offerings said: All that I have is the Lord's. The latter is
really included in the former; for when a man is dedicated to God, that
dedication includes his possessions as well as himself. That is doubtless
the reason the meal offerings always accompanied the burnt offering. Num.15:4.
The meal offering is a definite and separate
sacrifice denoting a consecration of means, as the burnt sacrifice denotes a
consecration of life. The dedication of means must be preceded by a
dedication of life. One is the result of the other. A dedication of
life without a dedication of means is not provided for in God's plan. A
dedication of means without a dedication of life is not acceptable. The
two must go together. Combined, they form a complete sacrifice, pleasing
to God, "a sweet
savor unto the Lord."
The idea of stewardship needs emphasis in a time
like this. Some who bear the name of Christian talk loudly of holiness and of
their devotion to God, but their works do not always correspond to their
profession. The purse strings are held tight, appeals go unheeded, God's
cause languishes. Such need to understand that consecration of life
includes consecration of means, and that the one without the other is not
pleasing to God.
On the other hand it would
be misleading to believe that a dedication of means is all that God
requires. We are responsible for whatever talents we may have, whether
they be money or time or natural gifts. Of all these God is the rightful
owner, and we only stewards. Such talents as music, song, art, speech,
leadership, belong to God. They must be dedicated to Him. They must
be put on the altar.
The fine flour used in the meal offering was partly
the product of man's labor. God causes the grain to grow; He gives
sunshine and rain; He places the life-giving properties within the
kernel. Man harvests the grain, grinds the flour, separates all coarse
particles from it until it becomes "fine." It is then presented to God, either as flour
or as cakes prepared by baking. God and man have cooperated, and the
resulting product is dedicated to God. It represents God's original gift
plus man's labor. It is a giving back to God of His own with usury.
God gives the seed. Man plants it, God waters
it. Multiplied, it is given back to God, who graciously accepts it. It is
symbolic of man's lifework, of his talents as improved under the guiding hand
of God.
God gives to every man at least one talent. He
expects man to improve that talent and multiply it. It is not acceptable
to God to present Him with the original talent, to give back to Him only that
which He gave us. He wants us to take the seed He gives, plant it, tend
it, harvest it. He wants the grain to pass through the process that seems
to crush the very life out of it, but in reality
prepares it to serve man; He wants everything coarse removed from it, and He
wants it presented to Him as "fine flour." He wants the talents improved and presented
to Him with usury. Nothing less will do.
The fine flour stands for man's lifework. It
stands for improved talents. What the shewbread signified with respect to
the nation, the meal offering signified with respect to the individual.
It is consecrated lifework symbolized.
How significant is the expression "fine flour"! Flour is grain, crushed
between the upper and nether millstone. It was grain, capable of being
planted, capable of life perpetuation. Now it is crushed, lifeless.
It can never be planted again; it is dead. The life is crushed out of
it. But is it useless? No, a thousand times no! it gives its
life, it dies, that others might live. The crushing of its own life
became the means through life is perpetuated, ennobled. It was the life
of the seed; now it helps to sustain the life of the soul, a being made in the
image of God. Death enriched it, glorified it, made it serviceable to
mankind.
Few lives are of real and enduring value to mankind
until they are bruised and crushed. It is in the deep experiences of life
that men find God. It is when the waters go over the soul that character is
built. Sorrow, disappointment, and suffering are able servants of
God. They are the dark days that bring the showers of blessing, enabling
the seed to germinate and to bring forth fruit.
The problem of suffering may be unfathomable in its
deeper aspects. But some things are clear. Suffering serves a
definite purpose in the plan of God. It mellows the spirit. It
prepares the soul for a deeper understanding of life. It inspires
sympathy for others. It makes one walk softly, before God and men.
Only he who has suffered has lived. Only he
who has loved has lived. The two are inseparable. Love calls for
sacrifice. Sacrifice often requires suffering. Not that it need
necessarily be physical suffering. For the highest kind of suffering is
joyful, holy, exalted. A mother may sacrifice for her child, she may
suffer, but she does it willingly, joyfully. Love counts sacrifice a
privilege. I "rejoice
in my suffering for you," Paul says, "and fill up that which is behind of the afflictions
of Christ in my flesh for His body's sake, which is the church." Col.1:24. The lesson of suffering has not
been learned until we know how to rejoice in it. And we may rejoice, when
it dawns on us that "as
the suffering of Christ abound in us, so our consolation also aboundeth by Christ;" that when we are "afflicted, it is for your
consolation and salvation;" that Christ Himself "learned...obedience by the
things which He suffered;" and that because He "hath suffered being tempted, He
is able to succor them that are tempted;" when it dawns on us that our
sufferings rightly endured and interpreted are permitted that we, as the high
priest of old, may "have
compassion on the ignorant, and on them that are out of the way; for that he
himself also is compassed with infirmity." 2Cor.l:5,6; Heb.5:8;2:18;5:2. Such suffering is not
sorrowful, but happy. Christ, "for the joy that was set before Him, endured the
cross." Heb.12:2.
Suffering has been the lot of God's people at all times. It is part of God's plan. Only
through suffering can certain lessons be learned. Only thus can we in Christ's
stead minister as we should to those who are passing through the valley of
affliction and "be
able to comfort them which are in any trouble, by the comfort wherewith we
ourselves are comforted of God." 2Cor.1:4. Viewed in this light, suffering becomes a blessing. It
enables one to minister in a way not possible without such experience. It
becomes a privilege "not
only to believe on Him, but also to suffer for His sake." Phil.1:29.
To understand how necessary is "the fellowship of His
suffering," we need but glance at the experience of some of the saints of God in
past ages. Call to mind those three awful days for Abraham after God had told
him to slay his son. Call to mind the night of Jacob's trouble--the night
that made a saint out of a sinner. Call to mind the time Joseph spent
awaiting death in the cistern; his agony at being sold as a slave; his prison
experience caused by false accusations and embittered by ingratitude.
Call to mind the persecutions of Jeremiah; the fearful day when Ezekiel was
commanded to preach, instead of being permitted to stay with his dying wife;
the dark and awful experience of John the Baptist in prison when doubt assailed
his soul; the thorn in Paul's flesh which he was not permitted to have
removed. And yet from all these experiences issued nobler lives, larger
vision, greater usefulness. Without them these saints could never have
done the work they did, nor would their lives have been the inspiration they
now are. As the flowers give more delightful fragrance when they are
crushed, so a great sorrow may ennoble and beautify a life, sublimating it for
God's use.
The flour used in meal offerings was not to be
offered dry; it was to be mingled with oil, or
anointed with oil. Lev.2:4,5. The oil is the Spirit of
God. Only as a life is sanctified by the Spirit, mixed with it, anointed
with it, can it be pleasing to God. Suffering in and of itself may not be
a blessing. It may only lead to hardness of heart, bitterness of
spirit. But as God's Spirit takes possession of the soul, as the sweet
spirit of the Master permeates the life, the fragrance of a dedicated life
becomes manifest.
As the incense offered each morning and evening in
the holy place was emblematic of the righteousness of Christ which ascended
with the prayers of the priest for the nation as a sweet savor unto God, so the
incense offered in connection with each meal offering was efficacious for the
individual. It was making a personal application of that which otherwise
was only general. In the morning and evening sacrifice, the priest prayed
for the people. In the meal offering the incense was applied to the individual
soul.
In the minds of the Israelites, incense and prayer
were closely associated. Morning and evening, as the incense--symbolizing
Christ's merits and intercession--ascended in the holy place, prayers were
offered throughout the nation. Not only did the incense permeate the holy
and the most holy place, but its fragrance was noted far around the
tabernacle. Everywhere it bespoke prayer and called men to communion with
God.
Prayer is vital to Christianity. It is the
breath of the soul. It is the vital element in every activity of
life. It must accompany every sacrifice, make fragrant every
offering. It is not only an important ingredient of Christianity, it is
the very life of it. Without its vital breath, life soon ceases; and with
the cessation of life, decomposition sets in, and that which should be a savor
of life unto life becomes a savor of death unto death.
"Every one shall be salted
with fire, and every sacrifice shall be salted with salt." Mark 9:49. Fire purifies, salt
preserves. To be salted with fire means not only purification, but
preservation. God wants a clean people, a people whose sins are
forgiven. But it is not enough to be forgiven and cleansed. The
keeping power of God must be accepted. We must be kept clean. The
fire is not to be a destructive fire, but a cleansing one. We are to be
first cleansed, then kept. "Salted with fire!" "Salted with salt!" Purified and kept
pure! Wonderful provision!
The meal offering, though not the most important
one, has beautiful lessons for the devout soul. All we are should be on
the altar. All we have belongs to God. And God will purify and keep
His own. May these lessons abide with us.
MEAT OR MEAL OFFERINGS
Chapter Seven
THE WORD USED IN HEBREW for "meat offering" is minchah. It means a gift made to another, usually to a
superior. When Cain and Abel presented their offerings to God as recorded
in Genesis 4:3,4, it was a minchah they offered. So also was Jacob's gift to Esau. Gen.32:13. It was a minchah, which the brothers of Joseph presented
to him in Egypt. Gen.43:11. The name given to these offerings
in the King James Version is "meat offering." More nearly correct would be the name "meal offering," as used in the American
Revised Version. This designation we shall use hereafter.
The meal offerings consisted of such vegetable
products as constituted the chief food supply of the nation: flour, oil, corn
or grain, wine, salt, and frankincense. When they were presented to the Lord, a
part was burned as a memorial upon the altar as a sweet savor unto the Lord.
In the case of a burnt offering, all was consumed on the altar. In
the meal offering, only a small part was placed upon the altar; the rest
belonged to the priest. "It is a thing most holy of the offerings of Jehovah made by fire." Lev.2:3,A.R.V. As the burnt offering signified consecration and
dedication, so the meal offering signified submission and dependence. The
burnt offerings stood for entire surrender of a life; the meal offerings were
an acknowledgment of sovereignty and stewardship; of dependence upon a
superior. They were an act of homage to God, and a pledge of loyalty.
Meal offerings were ordinarily used in connection
with burnt offerings and peace offerings, but not with those of sin or
trespass. The record in the fifteenth chapter of Numbers states: "Speak unto the children of
Israel, and say unto them, When ye be come into the land of your habitations,
which I give unto you, and will make an offering by fire unto the Lord, a burnt
offering, or a sacrifice in performing a vow, or in a freewill offering, or in
your solemn feasts, to make a sweet savor unto the Lord, of the herd, or of the
flock: then shall he that offereth his offering unto
the Lord bring a meat offering of a tenth deal of flour mingled with the fourth
part of a hin of oil. And the fourth part of a hin of wine for a drink offering shalt thou prepare with
the burnt offering or sacrifice, for one lamb." Num.15:2-5. When a ram was offered,
the meal offering was increased to two tenths of a deal of flour; and when a
bullock was sacrificed, the meal offering was three tenths of a deal. The drink
offerings were increased accordingly. Verses 6-10.
When the meal offering consisted of fine flour, it
was mingled with oil, and frankincense placed upon it. Lev.2:1. A handful of this flour with oil
and frankincense was burned as a memorial upon the altar of burnt offerings.
It was "an
offering made by fire, of a sweet savor unto the Lord." Lev.2:2. Whatever was left after the handful had
been placed upon the altar, belonged to Aaron and his sons. It was "a thing most holy of the
offerings of the Lord." Verse 3.
When the offering consisted of unleavened cakes or
wafers, it was to be made of fine flour mingled with oil, cut in pieces and oil
poured on it. Verses
4-6.
At times it was baked in a frying pan. Verse 7. When it was thus
presented, the priest took a part and burned it upon the altar for a memorial. Verses 8,9. What was left of the
wafers belonged to the priests and was counted most holy. Verse 10.
It seems evident
that the offering of flour and unleavened wafers anointed with oil was meant to
teach Israel that God is the sustainer of all life, that they were dependent on
Him for daily food; and that before partaking of the bounties of life they were
to acknowledge Him as the giver of all. This acknowledgment of God as the
provider of temporal blessings would naturally lead their minds to the source
of all spiritual blessings. The New Testament reveals this source as the
Bread sent down from heaven which gives life to the world. John
6:33.
It is specifically stated that no meal offering
should be made with leaven. Neither it nor honey might come upon the
altar. Lev.2:11. Yet permission was given to offer
both leaven and honey as first fruits. When so used, they were not to
come on the altar, however.Verse 12. Leaven is a symbol of sin. For this reason it was forbidden in any offering made by fire.
The question might properly be raised as to why
leaven and honey, forbidden with other sacrifices, might be offered as first
fruits. Lev.2:12. While leaven is symbolic of sin, of
hypocrisy, malice, wickedness (Luke 12:1; 1Cor.5.8), there
is no direct statement in the Bible as to the symbolic meaning of honey.
Commentators are generally agreed, however, that honey stands for those
sins of the flesh which are pleasant to the senses, but which nevertheless
corrupt. Many therefore consider honey symbolic of self-righteousness or
self-seeking.
If we accept this interpretation, we would understand
that when God says that Israel might bring leaven and honey as a first fruit, He invites us, when we first come,
to bring all our sinful tendencies and cherished worldliness to Him. He
wants us to come just as we are. While God is not pleased with sin and it
is not a sweet savor to Him, and while its symbol, leaven, must not come on the
altar, God does want us to come to Him with all our sin and self-righteousness.
Having come, we are to lay all at His feet. He wants us to bring
our sins to Him. Then we are to go and sin no more.
In the meal offerings, as in other offerings, salt
was used. It is called the "salt of the covenant of thy God." "With all thine offerings thou
shalt offer salt." Lev.2:13. All sacrifices were salted, both
animal and vegetable. "Every one shall be salted with fire, and
every sacrifice shall be salted with salt." Mark 9:49. Salt has preserving power. It
also makes food palatable. It was a vital part of each sacrifice. It is symbolic of the preserving,
keeping power of God.
When bringing a meal offering of first fruits, "green ears of corn dried by the
fire, even corn beaten out of full ears," it could be used. "Thou shalt put oil upon it, and
lay frankincense thereon." A memorial part was taken by the priest and
burned on the altar of burnt offering. Lev.2:14-16. The American Revised Version, instead of "corn beaten out of full
ears,"
translates: "bruised
grain of the fresh ear." Though we are
not to find a hidden meaning in every expression, it does not seem farfetched
to believe that the bruised corn here typifies Him who was bruised for us, and
by whose stripes we are healed. Isa.53:5. The meal offerings present Christ to us as the life-giver and up-holder, the
one through and in whom "we live, and move, and have our
being." Acts
17:28.
To the meal offerings also belongs the libation of
wine mentioned as the drink offering. Num.15:10, 24. This drink offering of wine was presented
before the Lord and poured out in the holy place, though not on the altar. Num.28:7; Ex.30:9.
The wave sheaf offered as the first fruit of the
harvest, which was to be waved before the Lord on the second day of the
Passover, was also a meal offering. Lev.23:10-12. Another meal offering was the two wave loaves
baked with leaven presented at Pentecost as a first fruit unto the Lord. Lev.23:17-20. Other offerings were the
daily meal offering of Aaron and his sons, which was to be a perpetual offering
(Lev.6:20), and the offering of jealousy
recorded in Numbers 5:15. There was also an offering which is recorded
in Leviticus 5:11&12. This offering, however, was a sin offering
rather than a meal offering.
The shewbread
placed weekly on the table in the first apartment of the sanctuary was in reality a meal offering presented to the Lord. Its
Hebrew name means the "bread of the Presence," or "bread of the face." It is also called the "continual
bread." Num.4:7. The table is called the table of the shewbread, and the "pure
table." Lev.24:6; 2Chron.13:10,11. The shewbread consisted of twelve
loaves, each made out of four fifths of a peck of fine
flour. The loaves were
placed in two piles on the table every Sabbath. The incoming
priests who were to officiate during the coming week began their work with the
evening sacrifice on the Sabbath. The outgoing priests finished theirs
with the Sabbath morning sacrifice. Both the outgoing and the incoming
priests joined in the removal of the shewbread and in its placement. While the
outgoing priests removed the old bread, the incoming priests put the new bread
on. They were careful not to remove the old until the new was ready to be
put on. The bread must
always be on the table. It was the "bread of the
Presence."
As to the size of the loaves there is a difference
of opinion. Some believe them to have been as large as twenty by forty
inches. While this cannot be substantiated, it is clear
that four fifths of a peck of flour--which is equivalent to two tenths
of an ephah and which was used for each cake would make a sizable loaf. On this
bread, incense was placed in two cups, a handful of incense in each. When the
bread was changed on the Sabbath, this incense was carried out and burned on
the altar of burnt offering.
The "bread of the Presence" was offered to God under "an everlasting covenant." Lev.24:8. It was an ever-present testimony that Israel was dependent upon God for
sustenance, and a constant promise from God that He would sustain them.
Their need was ever before Him, and His promise constantly before them.
The record concerning the table of shewbread reveals
that there were dishes on the table, spoons, covers, bowls, or as the American
Revised Version states, dishes, spoons, flagons, and bowls "wherewith to pour out." Ex.25:29. While in this connection nothing is
said of wine's being on the table, it is evident that the flagons from which "to pour out" were there for a
purpose. There was a drink offering of wine commanded in connection with
the daily sacrifice. Num.28:7. The wine was "to be poured unto the Lord for a
drink offering" "in the
holy place." The record does not reveal were in the holy place the wine is to
be poured, but only that it is to be "poured unto the Lord." We are, however, told
where it is not to be poured out. As to the altar of incense, Israel was
forbidden to offer "strange
incense"
on it, "neither
shall ye pour drink offering thereon." Ex.30:9.
If the drink offering was to be poured in the holy place; if it was not to
be poured on the altar; if there were flagons on the table from which "to pour out," it seems clear that the
flagons on the table contained wine.
It is not a long step from the table of shewbread in
the Old Testament to the table of the Lord in the New Testament. Luke 22:30; 1Cor.10:21. The parallel is close. The bread is His body, broken for
us. The cup is the New Testament in His blood. 1Cor.11:24,25. As often as we eat the bread and drink the cup, we "do
show the Lord's death till He come." Verse
26. "The Lord of the
Presence" is symbolic of the Wine, who
ever liveth "to make intercession for us." Heb.7:25. He is the "living
bread which came down from heaven." John
6:51.
As stated at the beginning of this juncture, the meal offerings were an
acknowledgment of God's sovereignty and man's stewardship. The burnt offerings said: All that I
am is the Lord's. The meal offerings said: All that I have is the Lord's.
The latter is really included
in the former; for when a man is dedicated to God, that dedication includes his
possessions as well as himself. That is doubtless the reason the meal
offerings always accompanied the burnt offering. Num.15:4.
The meal offering
is a definite and separate sacrifice denoting a consecration of means, as the
burnt sacrifice denotes a consecration of life. The dedication of means must
be preceded by a dedication of life. One is the result of the other. A dedication of life without a
dedication of means is not provided for in God's plan. A dedication of
means without a dedication of life is not acceptable. The two must go
together. Combined, they form a complete sacrifice, pleasing to God, "a
sweet savor unto the Lord."
The idea of
stewardship needs emphasis in a time like this. Some who bear the name of
Christian talk loudly of holiness and of their devotion to God, but their works
do not always correspond to their profession. The purse strings are held
tight, appeals go unheeded, God's cause languishes. Such need to
understand that consecration of life includes consecration of means, and that
the one without the other is not pleasing to God.
On the other hand it would
be misleading to believe that a dedication of means is all that God
requires. We are
responsible for whatever talents we may have, whether they be money or time or
natural gifts. Of
all these God is the rightful owner, and we only stewards. Such talents
as music, song, art, speech, leadership, belong to God. They must be
dedicated to Him. They must be put on the altar.
The fine flour used in the meal offering was partly
the product of man's labor. God causes the grain to grow; He gives
sunshine and rain; He places the life-giving properties within the
kernel. Man harvests the grain, grinds the flour, separates all coarse
particles from it until it becomes "fine." It is then presented to God, either as flour
or as cakes prepared by baking. God and man have cooperated, and the
resulting product is dedicated to God. It represents God's original gift plus man's labor. It is
a giving back to God of His own with usury. God gives the
seed. Man plants it, God waters it.
Multiplied, it is given back to God, who graciously accepts it. It is symbolic of man's
lifework, of his talents as improved under the guiding hand of God.
God gives to
every man at least one talent. He expects man to improve that talent and
multiply it.
It is not acceptable to God to present Him with the original talent, to give
back to Him only that which He gave us. He wants us to take the seed He
gives, plant it, tend it, harvest it. He wants the grain to pass through
the process that seems to crush the very life out of it, but in reality prepares it to serve man; He wants everything coarse
removed from it, and He wants it presented to Him as "fine flour." He wants the talents improved and presented to Him
with usury. Nothing less will do.
The fine flour
stands for man's lifework. It stands for improved talents. What the
shewbread signified with respect to the nation, the meal offering signified
with respect to the individual. It is consecrated lifework symbolized.
How significant is the expression "fine flour"! Flour is grain, crushed
between the upper and nether millstone. It was grain, capable of being
planted, capable of life perpetuation. Now it is crushed, lifeless.
It can never be planted again; it is dead. The life is crushed out of
it. But is it useless? No, a thousand times no! it gives its life, it dies,
that others might live. The crushing of its own life became the means
through life is perpetuated, ennobled. It was the life of the seed; now
it helps to sustain the life of the soul, a being made in the image of
God. Death enriched it, glorified it, made it serviceable to mankind.
Few lives are
of real and enduring value to mankind until they are bruised and crushed.
It is in the deep experiences of life that men find God. It is when the waters
go over the soul that character is built. Sorrow, disappointment, and
suffering are able servants of God. They are the dark days that bring the
showers of blessing, enabling the seed to germinate and to bring forth fruit.
The problem
of suffering may be unfathomable in its deeper aspects. But some things
are clear. Suffering serves a definite purpose in the plan of God.
It mellows the spirit. It prepares the soul for a deeper understanding of
life. It inspires sympathy for others. It makes one walk softly,
before God and men.
Only he who
has suffered has lived. Only he who has loved has lived. The two
are inseparable. Love calls for sacrifice. Sacrifice often requires
suffering.
Not that it need necessarily be physical suffering. For the highest kind of
suffering is joyful, holy, exalted. A mother may sacrifice for her
child, she may suffer, but she does it willingly, joyfully. Love counts sacrifice a
privilege. I "rejoice in my suffering for
you," Paul says, "and fill up that
which is behind of the afflictions of Christ in my flesh for His body's sake,
which is the church." Col.1:24. The lesson of suffering has not been learned until we know how to rejoice in
it. And we may rejoice, when it dawns on us that "as
the suffering of Christ abound in us, so our consolation also aboundeth by Christ;" that when we are "afflicted, it is for your
consolation and salvation;" that Christ
Himself "learned...obedience by the things which He
suffered;" and that because He "hath
suffered being tempted, He is able to succor them that are tempted;" when it dawns on us that our sufferings rightly endured and interpreted
are permitted that we, as the high priest of old, may "have
compassion on the ignorant, and on them that are out of the way; for that he
himself also is compassed with infirmity." 2Cor.l:5,6; Heb.5:8;2:18;5:2. Such suffering is not sorrowful, but happy. Christ, "for
the joy that was set before Him, endured the cross." Heb.12:2.
Suffering has been
the lot of God's people at all times. It is part
of God's plan. Only through suffering can certain lessons be learned.
Only thus can we in Christ's stead minister as we should to those who are
passing through the valley of affliction and "be able to
comfort them which are in any trouble, by the comfort wherewith we ourselves
are comforted of God." 2Cor.1:4. Viewed in this light, suffering becomes a blessing. It
enables one to minister in a way not possible without such experience. It
becomes a privilege "not only to believe on Him, but
also to suffer for His sake." Phil.1:29.
To understand how necessary is "the fellowship of His
suffering," we need but glance at the experience of some of the saints of God in
past ages. Call to mind those three awful days for Abraham after God had told
him to slay his son. Call to mind the night of Jacob's trouble--the night
that made a saint out of a sinner. Call to mind the time Joseph spent
awaiting death in the cistern; his agony at being sold as a slave; his prison
experience caused by false accusations and embittered by ingratitude.
Call to mind the persecutions of Jeremiah; the fearful day when Ezekiel was
commanded to preach, instead of being permitted to stay with his dying wife;
the dark and awful experience of John the Baptist in prison when doubt assailed
his soul; the thorn in Paul's flesh which he was not permitted to have
removed. And yet from
all these experiences issued nobler lives, larger vision, greater
usefulness. Without them these saints could never have done the work they
did, nor would their lives have been the inspiration they now are. As the
flowers give more delightful fragrance when they are crushed, so a great sorrow
may ennoble and beautify a life, sublimating it for God's use.
The flour used in meal offerings was not to be
offered dry; it was to be mingled with oil, or
anointed with oil. Lev.2:4,5. The oil is the Spirit of God. Only as a life
is sanctified by the Spirit, mixed with it, anointed with it, can it be
pleasing to God. Suffering
in and of itself may not be a blessing. It may only lead to hardness of
heart, bitterness of spirit. But as God's Spirit takes possession of the
soul, as the sweet spirit of the Master permeates the life, the fragrance of a
dedicated life becomes manifest.
As the incense offered each morning and evening in
the holy place was emblematic of the righteousness of Christ which ascended
with the prayers of the priest for the nation as a sweet savor unto God, so the
incense offered in connection with each meal offering was efficacious for the
individual. It was making a personal application of that which otherwise
was only general. In the morning and evening sacrifice, the priest prayed
for the people. In the meal offering the incense was applied to the
individual soul.
In the minds of
the Israelites, incense and prayer were closely associated. Morning and
evening, as the incense--symbolizing Christ's merits and intercession--ascended
in the holy place, prayers were offered throughout the nation. Not only
did the incense permeate the holy and the most holy place, but its fragrance
was noted far around the tabernacle. Everywhere it bespoke prayer and
called men to communion with God.
Prayer is
vital to Christianity. It is the breath of the soul. It is the
vital element in every activity of life. It must accompany every
sacrifice, make fragrant every offering. It is not only an important
ingredient of Christianity, it is the very life of it. Without its vital
breath, life soon ceases; and with the cessation of life, decomposition sets
in, and that which should be a savor of life unto life becomes a savor of death
unto death.
"Every one shall be salted
with fire, and every sacrifice shall be salted with salt." Mark 9:49. Fire purifies, salt preserves.
To be salted with fire means not only purification, but preservation. God wants a clean people, a people
whose sins are forgiven. But it is not enough to be forgiven and
cleansed. The keeping power of God must be accepted. We must be
kept clean. The fire is not to be a destructive fire, but a cleansing
one. We are to be first cleansed, then kept. "Salted
with fire!" "Salted
with salt!" Purified and kept
pure! Wonderful provision!
The meal
offering, though not the most important one, has beautiful lessons for the
devout soul.
All we are should be on the
altar. All we have belongs to God. And God will purify and keep His
own. May these lessons abide with us.
End Chapter 7
Entry Chapter 8, June 28, 2018
PEACE
OFFERINGS
Chapter Eight
THE HEBREW WORD TRANSLATED "PEACE offering," comes from a root word meaning
"to make up, to
supply what is wanting, to pay a recompense." It denotes a state in
which misunderstandings have been cleared up and wrongs righted, and in which
good feeling prevails. Peace offerings were used on any occasion that
called for thankfulness and joy, and also in making a
vow. They were sweet-savor offerings, like burnt and meal
offerings. They were an expression on the part of the offerer,
of his peace with God and of his thankfulness to Him for His many blessings.
In selecting a peace offering,
the offerer was not limited in his choice. He
could use a bullock, a sheep, a lamb, or a goat, male or female.
Ordinarily a sacrifice had to be "perfect to be accepted." Lev.22:21; 3:1-17. However, when a peace
offering was presented as a freewill offering, it need not be perfect. It
could be used even if it had "anything superfluous or lacking in his parts." Lev.22:23. As in the case of the burnt
offering, the offerer must lay his hands upon the
head of the sacrifice and kill it at the door of the tabernacle. The
blood was then sprinkled upon the altar round about by the priest. Lev.3:2. After this, the fat was burned: "It is the food of the offering
made by fire unto the Lord." Verse 11. "All
the fat is the Lord's. It shall be
a perpetual statute for your generations throughout all your dwellings, that ye
eat neither fat nor blood." Verses
16, 17.
Peace offerings were of three kinds: thank
offerings, offerings for a vow, and voluntary offerings. Of these, the
thank offering or praise offering appears the most prominent. It was
offered on occasions of joy, of thankfulness for some specific instance of
deliverance, or for some signal blessing bestowed. It was offered from a
heart filled with praise of God, running over with joy.
Sin and trespass offerings asked favors of
God. They begged forgiveness. Burnt offerings stood for dedication
and consecration on the part of the offerer.
Meal offerings recognized the offerer's dependence
upon God for all temporal needs and his acceptance of the responsibility of
stewardship. Peace offerings were a praise offering for mercies received,
a thank offering for blessings enjoyed; a voluntary offering from an
overflowing heart. They asked for no favors as such; they ascribed praise
to God for what He had done, and magnified His name
for His goodness and mercy to the children of men.
The offerings
in the Old Testament were embodied prayers. They combined faith and
works, prayer and faith. In their totality they expressed man's entire relationship to, and
need of, God. Peace offerings were communion offerings. Burnt
offerings were wholly burnt on the altar; meal offerings were either burned
outside the camp or eaten by the priest, but peace offerings were divided not
merely between God and the priest, but a part, the greater part, was given to
the offerer and his family. God's part was
burned on the altar. Lev.3:14-17. The priest received the
wave breast and the heave shoulder. Lev.7.33,34. The rest belonged to the offerer,
who could invite any clean person to partake with him. It must be eaten
the same day, or in some cases the second day, but not later. Lev.7:16-21.
Unleavened cakes mingled with oil, also wafers and
fried cakes, were a part of the offerings. To this was added leavened
bread. A part was presented to the Lord as a heave offering and then
given to the priest as his portion. Lev.7:11-13.
The whole ceremony constituted a kind of communion service
in which priest and people partook with the Lord at His table; a joyful
occasion, where all united in thanking God and praising Him for His mercy.
The use of leaven in the peace offering is
significant. Ordinarily leaven was not permitted in any sacrifice. In one
other instance where it was used -- that of the first fruits in the meat
offering (Lev.2:12) -- it was not permitted to
come on the altar. In the present instance it was presented to the Lord
as a heave offering and then given to the priest who had sprinkled the blood. Lev.7:13,14. In the case of the first
fruit in the meat offering, the leaven represented man bringing his offering to
God for the first time. He must bring such as he had. But he was to
do that only once. In the peace offering, both unleavened and leavened
bread are commanded. May it not be, as this is a common meal of which
God, priest, and offerer partake, that the unleavened
bread represents Him who is without sin and who is our peace; and that the
leaven represents the imperfection of man who is nevertheless accepted by God? Eph.2:13. Reference to this is made in Amos
4:5. "The
flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten
the same day." Lev.7:15. Though this was partly a sanitary measure,
that could not be the only reason; for in cases where the peace offering was a
vow or a voluntary offering it could also be eaten the second day. Verse 16. It was manifestly
impossible for a man himself to consume his offering, if it were a bullock or a
goat or a lamb, in one day. He therefore was permitted, and even
commanded, to ask others to share in the meal. "Thou mayest not eat within thy
gates... any of the vows which thou vowest, nor thy
freewill offerings, or heave offering of thine hand; but thou must eat them
before the Lord thy God in the place which the Lord thy God shall choose, thou,
and thy son, and thy daughter, and thy manservant, and thy maidservant, and the
Levite, that is within thy gates: and thou shalt rejoice before the Lord
thy. God in all that thou puttest thine hands
unto. Take heed to thyself that thou forsake not the Levite as long as
thou livest upon the earth." Deut.12:17-19.
This was a distinguishing feature of the peace
offering. It must be eaten the same day, and it must be shared; it must
be eaten "before
the Lord," and "thou
shalt rejoice." It was a joyful, communal meal, and in this respect was different
from all other offerings.
At times peace offerings were vow offerings. For one
reason or another, perhaps because of some special blessing desired, an offerer would make a vow to the Lord. He might vow
himself to the Lord, or his wife or children, or cattle, house, or lands. Lev.27. In this way Samuel was
vowed to the Lord. 1Sam.1:11. In case of persons, a vow could
ordinarily be redeemed at a fixed valuation, adjustable by the priests in case
of the very poor. Lev.27:1-8. If the vow concerned one
of the beasts suitable for sacrifice, it could not be redeemed. If a man
attempted to exchange it for another beast, both beasts were to be offered. Verses 9,10. In case of an unclean
beast, the priest was to evaluate it. It could be redeemed by adding one
fifth to the estimated value. Verses 11-13.
Three things are mentioned as not coming under the
rule of a vow: all first-born (verses 26,27); anything devoted to God (verses 28,29); the tithe (verses 30-34). These, as belonging
already to God, could not be vowed.
There are some who do not consider vows with
favor. Yet God provided for vows. While it may be better not to vow
than to vow and not pay (Ecel. 5:5), at times vows are in order and
acceptable to God. "If thou shalt forbear to vow, it
shall be no sin in thee" (Deut.
23:22); but if a man makes a vow, he shall "not
slack to pay it." Verse
21.
The making of a vow is optional. A man may or may not make a vow, but if
he makes one "he
shall not break his word, he shall do according to all that proceedeth out of
his mouth." Num.30-2.
The chief point in these statements is this, that a
man is to keep that which he has promised. He must "not break his word." He must not even be "slack" in fulfilling his vow.
When the time comes, he must pay. God expects this.
God wants His
people to be honest and dependable. He wants them to keep their promises.
No man is fulfilling his Christian duties if he is undependable in business
dealings. No
man can break his word and retain God's favor. No man can "forget" to pay his bills, or even be
slack concerning them, and be counted honest in the sight of heaven. A
Christian, above all people, must be a man of his word. He must not only
be upright; he must be prompt.
This is an age in which many consider their word of
little weight, and have little respect, for their promises. While this
may be expected of the world, there can be no excuse for any who bear the name
of Christ to repudiate their promise. Yet how many unpaid pledges there
are, how many broken vows! The marriage vow is broken; the baptismal vow
is broken; the ordination vow is broken. Covenants are repudiated,
agreements violated, pledges forgotten. Breaking of faith is common,
disregard of responsibility almost universal. Christ Himself wondered if
He should find faith on the earth when He returned. Luke 18:8. In the midst of all this confusion there must be a people upon whom God can
depend, in whose mouth there is found no guile, who are true to their word. The question asked in Psalms 15 is also answered
there. The question: "Lord, who shall
abide in Thy tabernacle? who shall dwell in Thy holy hill?" The answer: "He that walketh uprightly, and
worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his
neighbor, nor taketh up a reproach against his neighbor. In whose eyes a
vile person is contemned; but he honoreth them that
fear the Lord. He that sweareth to his own
hurt, and changeth not. He that putteth not out
his money to usury, nor taketh reward against the innocent. He that doeth
these things shall never be moved."
One of the conditions here mentioned of abiding in
the tabernacle of God is that of "swearing to his own hurt," and not changing. A man
may agree to sell or to buy some property, and after the agreement is made,
receive a more favorable offer. Will he stick to his bargain even at a
loss to himself? He will if he is a Christian.
Regard for one's
word is a crying need. Nations need it, lest their agreements become
meaningless. Business needs it, lest confusion and disaster result.
Individuals need it, lest faith perish from the earth. Above all,
Christians need it, lest men lose their vision and hope, and despair grip
mankind.
This is the
supreme hour and opportunity of the church. A demonstration is due the
world, that there is a people who remain faithful in a
faithless generation; who have respect for their own word as well as for God's;
who are true to the faith once delivered to the saints. The manifestation of the
sons of God is overdue. Rom.8:19.
This revelation of the sons of God is not only "the earnest expectation of the
creature," but "the
whole creation groaneth and travaileth
in pain together" for it. Verse
22. And this manifestation will
reveal a people who have the seal of God's approval. They keep the
commandments. They have the faith of Jesus. Their word is yea, yea,
and nay, nay. They are without fault, even before the throne of God. Rev.14:12,5;
James 5:12.
As has been stated before, the peace offering was a
communion offering in which God, the priest, and the people partook. It
was a communal meal, held within the precincts of the temple, in which joy and
happiness prevailed, and priest and people held converse. It was not an
occasion when peace was effected, it was rather a
feast of rejoicing that peace existed. It was generally preceded by a sin
offering or a burnt offering. Atonement had been made, the blood had been
sprinkled, forgiveness had been extended, and justification assured. In
celebration of this, the offerer invited his near of
kin and his servants, as well as the Levites, to eat with him. "Thou mayest not eat within thy
gates,"
was the command, but only "in the place which the Lord thy God shall choose." Deut.12:17,18. And so the whole family
assembled within the temple gates to celebrate in a festal manner the peace
that had been established between God and man, and between man and man.
"Being
justified by faith, we have peace with God through our Lord Jesus Christ." Rom.5:1. "He
is our peace." Eph.2:14. Israel of old was invited to celebrate
the fact that they had peace with God, that their sins were forgiven, and that
they were restored to favor with God. This celebration included son and
daughter, manservant and maidservant, as well as the Levite. All sat down
at the table of the Lord and rejoiced together "in hope of the glory of
God."
In like manner we are to "joy in God through our Lord Jesus Christ, by whom we have now
received the atonement." Rom.5:2,11.
Few appreciate or rejoice in the peace of God as
they should. Though the reason may be, in many cases, a lack of appreciation of
what God has done for them, many times there are dear souls who fail to
understand that it is their right and privilege to be happy in their
religion. They live in the shadow of the cross rather than in its
sunshine. They feel that there is something wrong in happiness, that to
smile is inappropriate, and that even innocent laughter is sacrilegious.
They carry the burden of the world on their shoulders and feel that to spend
any time in recreation is not only a waste of time, but
is definitely irreligious. They are good Christians, but not happy
ones. If they were living in the days of Christ and following Him, they
would question the advisability of going to the marriage feast at Cana in
Galilee. They might even be perplexed about Christ's eating and drinking
with sinners. With John's disciples they would be fasting and praying. Luke 5:29-35.
This is written
with full appreciation of the times in which we are living. If there was
ever a period when seriousness and sobriety should characterize our work, this
is such a period. In view of the approaching crisis, what manner of men
ought we to be, in all holy conversation and godliness! All frivolity and
lightness should be put aside, and solemnity should take possession of every
earthly element. Great and momentous events are hastening apace.
This is no time for trifling and pettiness. The King is at the door!
These conditions,
however, should not cause us to lose sight of the fact that we are children of
the King, that our sins are forgiven, and that we have a right to be happy and
rejoice. The
work must be finished, and we are to have a part in it; but after all, it is
God who must finish the work. Many talk and act as though they were to
finish the work, as though all depends on them. They seem to think that
they have the responsibility of the work upon them, and that though God may
help, it is really for them to do the work. Even in their prayers, they
often remind God of what He should do, fearful that He may forget some things
that are on their hearts. They are good souls, anxious to do the right
thing at all times but they have not learned to cast
their burdens on the Lord. They are doing their best to carry the load,
and though groaning beneath the burden, are determined not to give up.
They struggle on and are getting much done. They are valuable workers,
and the Lord loves them dearly.
But they are
lacking in some important essentials, and are not
getting much joy out of their Christianity. They are Marthas
who toil and work, but leave out the one thing
needful. They look disapprovingly at the Marys
who are not doing as they themselves do, and they make their complaint to the
Lord. They do not understand how Christ can take Mary's part, when to
their mind she ought to be rebuked. They work, but they are not very happy
about it. They think that others are not doing their share. Luke
10:38-42.
It is the same lesson that is emphasized in the
story of the prodigal son. The elder son had never done anything very
wrong. He had always worked hard and had never wasted any time in
feasting and carousing. And now when the younger son came home after
spending his portion in riotous living, "he was angry and would not go in" to the feast in honor of the
returned brother. It was of no avail that the father came "out, and
entreated him." He rather rebuked the father, accusing him that "as soon as this thy son was
come, which hath devoured thy living with harlots, thou hast killed for him the
fatted calf." Luke 15:30. Kindly the father replies: "It was meet that we should make
merry, and be glad: for this thy brother was dead, and is alive again; and was
lost, and is found." Verse 32. We are not told the end of the story. Did the son
go in? Did the love of the father prevail? We do not know.
The story does not say. The last picture we have is of the elder son
being outside the house, angry. It is to be hoped that he repented and
went in, but we do not know.
Christians should be a happy
people, even in the midst of the most solemn
events. And why should they not be? Their sins are forgiven.
They have peace with God. They are justified, sanctified, saved.
God has placed a new song in their mouths. They are children of the Most High. They are walking with God. They are
happy in the love of God. Few Christians have the peace of God dwelling in
their hearts as they should have. They seem to forget their
heritage. Said Christ: "Peace I leave with you, My peace I give unto you: not as the world giveth, give I
unto you. Let not your heart be troubled, neither let it be afraid." John
14:27.
Yet the hearts of many are troubled. They are
afraid. They are worrying. Some dear one is outside the fold, and
they are trying to "pray
him in."
Day and night they toil and pray. They leave no
stone unturned in their effort to encompass his salvation. If any one can
be saved by the works of some one else, they are determined that it shall be
done. And they do not leave God out of the reckoning. They pray to
Him. They entreat Him. They pray as though God needed
prodding. And at last, the dear one turns to God. How happy they
are! Now they can rest. Now their work is done, their task
accomplished.
Does it ever
occur to such souls that God is as much interested in the dear one's conversion
as they are, yes, more than they possibly could be? Does it ever occur to
them that long before they began to pray and to work, God planned and worked
for the loved one's salvation; that He is doing and has done all that possibly
can be done? That instead of their taking over God's work and imploring
Him to help them, it would be better if they recognized the work as God's work
and cooperated with Him? The moment such realization comes to a soul,
peace comes. It will not make a person work less or pray less, but it
will shift the emphasis. He will begin to pray in faith. If we
believe God is really at work, if we believe He is interested in men's
salvation, we will pray more than ever, but we will leave the responsibility
with God.
Much of our work is grounded in unbelief. With
Habakkuk we feel that God is not really doing His part. Hab.1:2-4. He needs to be
reminded. There are things that should be called to His attention, and we
proceed to bring them before Him. Instead of having faith in God, in His
wisdom, His power, we take the burden upon ourselves, saying, in effect, that
we cannot trust God to do what He has promised to do. But when faith comes; when the
wonderful light dawns on us that God is still ruling in the affairs of men;
that He is doing His best to save man- kind, and that our prayers should be to
know His will -- when this realization comes to us, then assurance, rest, and
peace are ours in abundant measure. There will be no less works; but they will
be works of faith. There will be no less prayers, but they will be
prayers of faith. Thanksgiving will ascend daily for the privilege of
working together with God. Peace will fill the heart and soul.
Anxiety and worry will be no more. Peace, sweet peace, quietness, rest,
happiness, and joy will be the daily portion. Life and life's outlook are
entirely changed. We have learned to sit at the feet of Jesus.
While Martha is still working -- and quietly complaining -- Mary is listening
to the words of life. She has found the one thing needful. She
understands the word of Christ: "This is the work
of God, that ye believe." John
6:29. And she believes and rests.
There is no
higher bliss possible than to have the peace of God in the heart. It is
the legacy which Christ left. "Peace I leave
with you," He says. Wonderful
words. "My peace I give unto you." John 14:27. His peace was that quiet assurance that came from
confidence in God. At the time Christ spoke these words, He was nearing
the cross. Golgotha was before Him. But He did not waver. His
heart was filled with peace and assurance. He knew Him in whom He
trusted. And He rested in the knowledge that God knew the way. He
might not be able to "see
through the portals of the tomb." Hope might "not present to Him His coming
forth from the grave a conqueror, or tell Him of the
Father's acceptance of the sacrifice." But "by faith He rested in Him whom
it had ever been His joy to obey. ... By faith, Christ was victor." --The Desire of Ages, pp.753,756.
That same peace
He bequeaths to us. It means oneness with the Father, fellowship,
communion. It means quiet joy, rest, contentment. It means faith,
love, hope. In it there is no fear, worry, or anxiety. Whoever
possesses it has that which passes understanding. He has a source of
strength not depending on circumstances. He is in tune with God.
Entry
Chapter 9, June 29, 2018
SIN OFFERINGS
Chapter Nine
Sin and sin offerings bear the
same name in Hebrew. The sin offering was so closely connected with the
sin that their names became identical. When Hosea says of the priests, "They eat up the sin of My
people"
that same word, "chattath," is used as occurs elsewhere for "sin offering." Hosea 4:8.
Sin offerings are first mentioned in connection with
the consecration of Aaron and his Sons. Ex.29:14. They are not, however, mentioned as something new.
It may, therefore, be taken for granted that sin offerings were already in
existence at that time.
It should be
noted that sin offerings sufficed only for sins done through ignorance. Lev.4:2,13,22,27. They concerned sins of errors, mistakes, or rash
acts, of which the sinner was unaware at the time, but which afterward became
known to him. They
did not provide for sins done consciously, knowingly, and persistently.
When Israel sinned deliberately, as in worshiping the golden calf, and
defiantly refused God's mercy when Moses called them to repentance, punishment
was meted out. "There fell of the people that day
about three thousand men." Ex.32:28.
Concerning
conscious or presumptuous sin, the law reads: "But
the soul that doeth ought presumptuously, whether he be born in the land, or a
stranger, the same reproacheth the Lord; and that
soul shall be cut off from among his people. Because he hath despised the
word of the Lord, and hath broken His commandment, that soul shall utterly be
cut off; his iniquity shall be upon him." Num.15:30,31. To this
law there are some exceptions, however, which will be noted in the chapter on
trespass offerings.
The fourth chapter of Leviticus discusses the matter
of sin offerings. Four classes of offenders are mentioned: The anointed
priest (verses
3-12), the
whole congregation (verses
13, 21),
the ruler (verses
22-26), one
of the common people (verses
27-35).
The sacrifices demanded were not the same in all cases, nor was the blood
disposed of in the same manner. If the anointed priest sinned "according to the sin of the
people,"
or as the American Revised Version reads, "so as to bring guilt on the
peoples,"
he was to bring "a
young bullock without blemish unto the Lord for a sin offering." Lev.4:3. If the whole congregation of
Israel sinned through ignorance, they also were to "offer a young bullock for the
sin, and bring him before the tabernacle of the congregation." Verse 14. If one of the rulers
sinned, he was to bring "a
kid of the goats, a male without blemish." Verse 23. If one of the common
people sinned through ignorance, he was to bring "a kid of the goats, a female
without blemish." Verse 28. In case he could not
bring a goat, he might bring a lamb, also a female. Verse 32.
In each case the sinner was to provide the offering,
lay his hand upon the head of the animal and kill it. When the whole
congregation sinned, the assembly was to provide the offering, and the elders
were to place their hands upon the head of the bullock.
In the disposition of the blood, there is a difference
that should be noted. If the anointed priest sinned and brought his
bullock and killed it, the priest should "dip his finger in the blood, and sprinkle of the
blood seven times before the Lord, before the veil of the sanctuary." Verse 6. He should also put "some of the blood upon the horns
of the altar of sweet incense before the Lord, which is in the tabernacle of
the congregation; and shall pour all the blood of the bullock at the bottom of
the altar of the burnt offering, which is at the door of the tabernacle of the
congregation." Verse 7.
This instruction is specific. As the bullock
was killed, the priest caught the blood, and some of it was taken into the
first apartment of the sanctuary. There the blood was sprinkled seven
times before the Lord, before the veil of the sanctuary and
also put upon the horns of the altar of sweet incense which stood in the
first apartment. The rest of the blood was poured out at the foot of the
altar of burnt offering in the court.
When the whole congregation sinned, the blood was
disposed of in the same manner. Some of it was taken into the first
apartment of the sanctuary and sprinkled before the veil. The horns of
the altar of incense were touched with the blood, and the rest of the blood was
poured out at the foot of the altar of burnt offering outside the court. Verse 18.
When a ruler sinned, the blood was disposed of
differently. The record reads: "The priest shall take of the blood of the sin
offering with his finger, and put it upon the horns of
the altar of burnt offering, and shall pour out his blood at the bottom of the
altar of burnt offering." Verse 25. In this case the blood was not carried into the sanctuary and
sprinkled before the veil. It was put upon the horns of the altar of
burnt offering in the court, and the rest poured out at the bottom of the same
altar.
The same was done with the blood when one of the
common people sinned. The blood was put upon the horns of the altar of burnt
offering and the rest poured out at the bottom of the altar. Verses 30,34. In each of these cases
the fat was removed from the carcass and burned upon the altar of burnt
offering. Verses
8-10,19,26,31,35. The carcass, however, was treated differently in the different
cases. If the anointed priest sinned, the "skin of the bullock, and all his
flesh, with his head, and with his legs, and his inwards, and his dung, even
the whole bullock shall he carry forth without the camp unto a clean place,
where the ashes are poured out, and burn him on the wood with fire: where the
ashes are poured out shall he be burnt." Verses 11,12. The same was to be done
with the carcass of the bullock offered for the sin offering of the whole
congregation. The carcass was carried without the camp to a clean place
and there burned on the wood with fire. Verse 21.
There is no instruction in the chapter under
consideration as to what was done with the carcass when a ruler or one of the
common people sinned. In the sixth chapter of Leviticus, however, in "the law of the sin
offering," is found some further instruction. "In the place where the burnt
offering is killed shall the sin offering be killed before the Lord: it is most
holy. The priest that offereth it for sin shall
eat it: in the holy place shall it be eaten, in the court of the tabernacle of
the congregation." Lev.6:25,26. This statement is
illuminating. The priest that offered the sin offering was to eat
it. He was to eat it in a holy place, in the court of the tabernacle of
the congregation. Verse 29 states: "All the males among the priests shall eat thereof: it
is most holy." There is an exception to this, however: "No sin offering, whereof any of
the blood is brought into the tabernacle of the congregation to reconcile
withal in the holy place, shall be eaten: it shall be burnt in the fire." Verse 30.
It will be remembered that when the anointed priest
or the whole congregation sinned, the blood was carried into the first
apartment of the sanctuary, and there sprinkled before the veil. Some of
the blood was also put upon the horns of the altar of incense in the holy
place. In these cases the blood was brought into
the tabernacle of the congregation in the holy place. These two cases,
therefore, are referred to in the statement: "No sin offering, whereof any of the blood is
brought into the tabernacle of the congregation to reconcile withal in the holy
place, shall be eaten: it shall be burnt in the fire." When the anointed priest
or the whole congregation sinned, the blood was carried into the holy place;
the flesh was not eaten, but the carcass was taken outside the camp and burned.
When a ruler or one of the congregation sinned, the
blood was put upon the horns of the altar of burnt offering and the rest poured
out at the foot of the altar. The flesh was not burned on the altar, nor
was it taken outside the camp to be burned as in the case of the bullock.
It was given to the priests to be eaten in a holy place.
That this arrangement was not an arbitrary command
without any special meaning, is clear from an incident recorded in the tenth
chapter of Leviticus. Verses 16 to 18 read: "Moses diligently sought the goat of the sin offering
and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,
Wherefore have ye not eaten the sin offering in the holy place, seeing it is
most holy, and God hath given it you to bear the iniquity of the congregation,
to make atonement for them before the Lord? Behold, the blood of it was
not brought in within the holy place: ye should indeed have eaten it in the
holy place, as I commanded."
The reader remembers that whenever a bullock was
used as a sin offering -- as in the case of the anointed priests or of the
whole congregation -- the carcass was taken outside the camp and burned.
Not so, however, in the case of the goat or the lamb. When a ruler or one
of the common people sinned, the blood of the goat or lamb was not taken into
the sanctuary, but the flesh was eaten by the priests. The verses quoted
before give the reason for this: "God hath given it [the flesh] you to bear the
iniquity of the congregation, to make atonement for them before the Lord."
According to this the priests, by eating the flesh,
took upon themselves the iniquity of the congregation; that is, they carried
the sins of the people. The reason given for eating the flesh is this: "The blood of it was not brought
in within the holy place: ye should indeed have eaten it in the holy place, as
I commanded." 'When the blood was brought into the first apartment of the sanctuary,
it was not necessary to eat the flesh. But, if the blood was not brought
into the sanctuary, the priests were to eat the flesh, and in eating it, to
bear the iniquity of the congregation. The sins were thus transferred
from the people to the priesthood.
Some have been in doubt as to whether sin was ever
transferred to the tabernacle by means of the blood, and whether it is possible
for one to bear another's sins. The case before us is conclusive.
Either the blood must be brought into the sanctuary and there sprinkled before
the veil, or else the flesh must be eaten. "God has given it you to bear the
iniquity of the congregation to make atonement for them before the Lord." In eating the flesh the priests took upon themselves the sins which by the
laying on of hands and by confession had been transferred from the sinner to
the animal. The eating of the flesh was not necessary in cases where the
blood was brought into the sanctuary. In such cases the sins were
effectively disposed of by the carrying in of the blood into the sanctuary and
in the sprinkling of it before the veil. The carcass was takenwithout the camp to a clean place and there burned.
The sequel of this incident as recorded in verses 19
and 20 of chapter 10 is also interesting. Aaron, Eleazar, and Ithamar had not eaten the flesh of the sin offering as they
should have done. Aaron explained their breach by saying that a calamity
had befallen him. Two of
his sons, while under the influence of wine, had been killed while officiating
before the Lord, as recorded in the first part of chapter 10.
Aaron and the two sons who remained were apparently not entirely
guiltless. While they perhaps did not partake of the wine, they were
probably in perplexity about the justice of the judgment that had come upon
their brothers and fellow priests. In that condition they did not feel
that they could carry any one else's sins. They had enough in carrying
their own. It was with this in mind that Aaron
asked, "If I had
eaten the sin offering today, should it have been accepted in the sight of the
Lord?"
"When Moses
heard that, he was content." Verses 19,20. From this we may rightly draw the conclusion that God did not
expect the priests to eat the sin offering and thus carry the sins of the people
unless they themselves were clean. "Be ye clean, that bear the vessels of the Lord."
As noted above, in the critical study that of late
years has been given to many parts of the Bible, doubt has been thrown upon the
question of transfer of sin. While it is clear that in
each case the sinner was to place his hands upon the sacrifice, it is denied
that this indicated either a confession or a transfer of sin. It must be
admitted, however, that something happened to the man who brought his sin
offering. In each case mentioned in the fourth chapter of Leviticus,
except that of the anointed priest, it is said that atonement was made and that
the sin "shall be forgiven him." Lev.4:20,26,31,35. The man was forgiven his sin, and went away free.
It was not to the man only, however, that something
happened. In some way the priests came to bear the sins that the man had
borne before. The man had sinned. He had confessed his sin and been
forgiven. But now the priests bear the sin. How was that transfer
made? The inference seems clear. The man, the sinner, had placed
his hands upon the innocent animal, had confessed his sin, and thus, in a
figure, transferred his sin to the animal. Being a sinner, or at least
made to bear sin, the animal was killed. The priest, in eating the flesh,
took upon himself sinful flesh, and thus carried the "iniquity of the
congregation."
That guilt was transferred on the Day of Atonement
is clearly stated. "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat, and shall send him away by the hand of a fit
man into the wilderness." Lev.16:21.
Here it is stated definitely that Aaron is to lay his hands on the head of
the goat, that he is to confess over him the sins of the children of Israel and
that he is to put these sins on the head of the goat. May we not believe
that this is exactly the meaning in the case of the sin offering mentioned in
the fourth chapter of Leviticus? That in some way the priests came to
bear the iniquity of the congregation is clear. The statement to that
effect is very emphatic. It is also clear that it was through the eating
of the flesh that they took the sin upon themselves. This sin, of course,
was not the sin of the animal, but of the sinner who had brought his sin
offering for the purpose of forgiveness. The
argument seems complete. The sinner originally bore his sins. Now
the priests bear them. They received them by, eating the flesh of the
animal. We therefore hold that the Bible teaches the doctrine of the
transfer of sin.
The laying of the hands of the sinner upon the
offering doubtless had a wider meaning, especially in the case of burnt
offerings and peace offerings. After the sinner had confessed and had
been forgiven, he was brought into fellowship with his God. A clear
understanding of this truth is essential to a comprehension of the sacrifices
involved.
Sin offerings were used in other cases besides those
mentioned in the fourth chapter of Leviticus. An instance of this is the
consecration of Aaron and his sons, as recorded in the eighth chapter of
Leviticus. It is to be noted here, however, that it is Moses who performs
the ceremony, and not the priest. Aaron and his sons, indeed, lay their
hands upon the head of the bullock for the sin offering and kill it, but it is
Moses who administers the blood and puts it upon the horns of the altar round
about. It should also be noted that in this case, instead of polluting
the altar, the blood purifies it. "Moses took the blood, and
put it upon the horns of the altar round about with his finger, and purified
the altar, and poured the blood at the bottom of the altar, and sanctified it,
to make reconciliation upon it." Lev.8:15.
At the completion of the seven days of consecration
of Aaron, a sin offering was commanded. Aaron was to take a young calf
for a sin offering for himself before beginning his ministrations for the people.
"Aaron therefore
went unto the altar, and slew the calf of the sin offering, which was for
himself. And the sons of Aaron brought the blood unto him: and he dipped
his finger in the blood, and put it upon the horns of the altar, and poured out
the blood at the bottom of the altar." Lev.9:8,9. "And
the flesh and the hide he burnt with fire without the camp." Lev.9:11.
There were other occasions upon which sin offerings
were required. After childbirth, a young pigeon or a turtledove was to be brought
for a sin offering. Lev.12:6-8. In cases of defilement
the Nazarite was to offer a turtledove or a young pigeon for a sin offering. Num.6:10. Also, when the days of separation
were fulfilled, the Nazarite was to bring one ewe lamb of the first year without
blemish for a sin offering. Verse 14. At the consecration and cleansing of the Levites, a young bullock
was required for a sin offerings. Num.8:8,12. A sin offering was
required at the feast of the new moon (Num.28:15), at the Passover (verse 22), at Pentecost (verse 30), on the first day of the
seventh month (Num.29.5), on the tenth, fifteenth, and
twenty second day also. Verses 10-38.
The ceremony of the red heifer deserves special
consideration. It differed in many respects from the regular sin
offerings; yet it served the same purpose. Numbers 19:9 says: "It is a purification for
sin."
The word here used is the same used elsewhere for sin offering. The
American Revised Version reads: "It is a sin offering." We therefore include the
red heifer among the sin offerings commanded by God.
Israel was commanded to bring a red heifer, spotless
and without blemish, and give it to Eleazar the priest. Num.19:2,3. The priest was to bring
the heifer without the camp and have some one kill it
in his presence. The priest was then to take the blood with his finger
and sprinkle the blood toward the tabernacle of the congregation seven times. Verse 4. After this was done, one
was to burn the heifer before Eleazar, "her skin, and her flesh, and her blood, with her
dung, shall he burn." Verse 5. As the heifer was thus
being consumed, the priest was to take "cedar wood, and hyssop, and scarlet, and cast it into
the midst of the burning of the heifer." Verse 6. Then the priest was to
wash his clothes, bathe his flesh, and come back to the camp, and be unclean
until evening. Verse
7.
After this a man that was clean should gather up the ashes of the heifer and
lay them up without the camp in a clean place. It was to be "a water of separation: it is a
purification of sin." Verse 9.
The ashes thus kept were to be used in certain kinds
of uncleanness, as the touching of a dead body. In such a case, the ashes
were to be taken "and
running water shall be put thereto in a vessel; and a clean person shall take
hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all
the vessels, and upon the persons that were there, and upon him that touched a
bone, or one slain, or one dead, or a grave: and the clean person shall
sprinkle upon the unclean on the third day, and on the seventh day: and on the
seventh day he shall purify himself, and wash his clothes and bathe himself in
water, and shall be clean at even." Num.19:17-19.
It will be noted that while this ceremony was "a purification for sin," no blood as such was used in
the cleansing of the man from his defilement. The only time the use of
blood is mentioned is at the time of the killing of the heifer when the priests
took the blood and sprinkled it seven times before the tabernacle of the congregation.
Verse 4. In the application to the individual person, however, there was
no sprinkling of blood.
It should also be noted that the heifer was not
killed within the confines of the court of the tabernacle where the other
sacrifices were killed. The blood was not carried into the tabernacle,
the blood was not sprinkled before the veil, it was not put on the horns of the
altar of incense, it was not put on the horns of the altar of burnt offering,
nor was it poured out at the altar of burnt offering; it did 'not come in
direct contact with either the holy place or the altar of burnt offering.
In the ritual of cleansing it was required that a
clean person officiate. Still another point is that this cleansing
availed not only for the children of Israel, but also for the stranger. "It shall be unto the children of
Israel and unto the stranger that sojourneth among
them, for a statute forever." Verse 10.
It may be well to note the statement recorded in
Numbers 19:13, that the tabernacle was defiled if a man did not purify
himself. "Whosoever
toucheth the dead body of any man that is dead, and purifieth
not himself, defileth the tabernacle of the
Lord."
"But the man
that shall be unclean, and shall not purify himself, that soul shall be cut off
from among the congregation, because he hath defiled the sanctuary of the Lord:
the water of separation hath not been sprinkled upon him; he is unclean." Num.19:13,20. That the sanctuary was
defiled by confession of sin and sprinkling of blood is admitted by all.
Here the statement is made that a man who does not purify himself, who does not
confess his sin, defiles the sanctuary of the Lord. The doctrinal import
of this statement should not be overlooked.
The occasional ceremony of the red heifer has deep
significance for the reverent student of God's word. Purification from
sin is here accomplished by the use of water in which
ashes from the slain heifer have been put. This cleansing is for the
stranger as well as for the children of Israel. Its ministration is without
the camp apart from the ordinary worship of Jehovah, and
is not directly connected with the usual round of the sanctuary service.
It is to this ceremony that the writer of Hebrews
refers, when he says: "If
the blood of bulls and of goats, and the ashes of a heifer sprinkling the
unclean, sanctifieth to the purifying of the flesh: how much more shall the
blood of Christ, who through the eternal Spirit offered Himself without spot to
God, purge your conscience from dead works to serve the living God?" Heb.9:13,14. David's prayer is: "Purge me with hyssop, and I
shall be clean: wash me, and I shall be whiter than snow." Ps.51:7.
A somewhat similar use of water for purposes of
purification is mentioned in the fifth chapter of the book of Numbers. In
case of certain sins, "the
priest shall take holy water in an earthen vessel; and of the dust that is in
the floor of the tabernacle the priest shall take, and
put it into the water." Verse 17. The "holy water" thus prepared is called "bitter water" in verses 18, 19, 23.
While it is not necessary to go into detail concerning the distressing ceremony
mentioned in this chapter, we call attention to the twenty-third verse.
The priest was to write these curses in a book, and then "blot them out with the bitter water."
While blood is mentioned in the Old Testament as the
purification for sin, water is mentioned in the same way. The laver
situated just before the tabernacle; the water used in the ceremony of the red
heifer; the bitter water used for blotting out sin as recorded in the fifth
chapter of Numbers, testify to the use of water for ceremonial cleansing. Of
Christ it is written, "This
is He that came by water and blood, even Jesus Christ; not by water only, but
by water and blood." 1John
5:6. At the crucifixion "one of the soldiers with a spear
pierced His side, and forthwith there came out blood and water, and he that saw
it bare record, and his record is true: and he knoweth that he saith true that
ye might believe." John
19:34,35.
The baptismal water, the precious ordinance of humility, does still "save us (not the putting away of
the filth of the flesh, but the answer of a good conscience toward God)." 1Peter 3:21.
Entry Chapter 10 June 30, 2018
SIN-TRESPASS
OFFERINGS
Chapter Ten
SIN OFFERINGS WERE FOR SINS DONE
IGNORANTLY or in error, and did not cover sins done
willfully or knowingly. When an Israelite had unwittingly done "somewhat against any of the
commandments of the Lord," he was not held responsible until it "come to his knowledge." As soon as he was made
aware that he had done wrong, he was to bring an offering "for his sin which he hath
sinned."
Lev.4:27,28. But, as stated, sin
offerings did not in any way avail for transgression done knowingly. Sins
of this nature were called trespasses, and demanded a
different kind of treatment.
Ordinarily, a trespass is a willful sin, knowingly
committed, a deliberate "stepping
over."
It might at times be unwittingly committed, but in such cases
it was held that the man not only might have known better, but that he should
have known better, and that he therefore was responsible for his
ignorance. The Hebrew word for trespass offering, asham,
might well be translated guilt or debt offering. It denotes a greater degree of guilt than the sin offering, though the
sin itself may be no greater.
There are some sins which partake of the nature of a
trespass. They are partly sin and partly trespass. A person may to
some degree be ignorant of the wrong he has done, and yet not be entirely ignorant
of it. It is doubtless for this reason that some transgressions mentioned
in the first part of the fifth chapter of Leviticus are spoken of as both sins
and trespasses. To these belong the with-holding of information (verse 1), the touching of any unclean
thing (verse 2), the touching of the
uncleanness of man (verse
3), and swearing rashly (verse 4). In these cases the sinner was commanded to bring a "trespass offering unto the Lord
for his sin which he had sinned, a female from the flock, a lamb or a kid of
the goats for a sin offering." Verse 6. It will be noted that the offering is called both a trespass and a
sin offering. In verse 7 it is called a trespass offering. In verse
9 it is called a sin offering. Some Bible commentators treat these offerings as
sin offerings; others count them as trespass offerings. In view of the
fact that they are called both sin and trespass offerings, we may consider them
as a kind of intermediate offering between the two, and
call them sin-trespass offerings.
A person who sinned in any of the above-mentioned
things was to bring a female from the flock, a lamb, or a kid of the goats for
a sin offering. Verse
6. If
he was unable to bring a lamb, he might bring a turtledove or a young
pigeon. The blood was sprinkled upon the altar of burnt offering and the
rest of the blood poured out at the foot of the altar, the same ritual as in
the Bin offerings mentioned in the preceding chapter. Verses 7-9.
If the sinner was
unable to bring a turtledove or a young pigeon, he might bring for his offering
the tenth part of an ephah of fine flour for a sin offering. He was not, however,
permitted to put oil or frankincense thereon. The reason for this is
given: "It is a
sin offering." The priest, in offering this, took a handful of flour and burnt it
for a memorial upon the altar. The remnant belonged to the priest the
same as in the meat offering. Verses 11-13.
We are here face to face with a rather remarkable
development. Ordinarily a sin offering should be a blood offering, that
is, the life of some animal must be taken and the
blood sprinkled. Here,
however, the offering of a tenth part of an ephah of flour is accepted.
It is definitely stated that the priest should take a handful of this flour and
burn it on the altar, "and
the priest shall make atonement for him as touching his sin that he hath sinned
in one of these, and it shall be forgiven him." Verse 13. Lest any should think
that this is an ordinary meat offering, it is twice stated, "it is a sin offering." Verses 11,12. It seems clear, therefore, that in this case at least,
a sin offering was accepted that did not contain blood, yet
made atonement for sin.
This calls
attention to the statement found in the twenty-second verse of the ninth
chapter of Hebrews, "Almost all things are by the law
purged with blood; and without shedding of blood is no remission." While it is true in
general that in the typical service there could be no remission of sins without
the shedding of blood, we are
not to forget the exemption here noted. The American Revised
Version says, "According
to the law, I may almost say, all things are cleansed with blood, and apart
from shedding of blood there is no remission." The adverb "almost" probably qualifies both the
clauses, so that according to the American Revised Version the statement might
be read: "I may
almost say all things are cleansed with blood," and "I may almost say apart from
shedding of blood there is no remission." That is, the rule that
there is no remission without shedding of blood, holds good, though in the
types there is the exception here mentioned.
A similar situation confronts us with reference to
the red heifer discussed in the preceding chapter. There was no immediate
application of blood in the cleansing process there mentioned, but only of
water and ashes. Yet it was a purification for sin, a sin offering. Num.19:9.
It is not our
contention that sins are ever forgiven without the sacrifice on Calvary. The
death of Christ is necessary for our salvation. It is, however,
significant that in the above-mentioned types atonement and forgiveness of sin
were sometimes accomplished without immediate and direct use of blood.
In searching for an application of this in the
Christian economy, may we not
believe that it signifies and applies to such persons as have no direct or
definite knowledge of the Saviour and yet are living up to all the light they
have, doing God's will as far as they understand it? May it not signify
such heathen as have never heard of the name of Jesus and yet to a greater or
lesser extent partake of His spirit? We believe that there are those who have
never heard the blessed name of the Master, who know nothing of Calvary or of
the redemption wrought for them on the cross, who have exhibited the Christ
spirit and will be saved in the kingdom of heaven. To such, we believe,
it applies.
The first case mentioned in the fifth chapter of
Leviticus, verse one, is that of withholding information when under oath.
"If a soul sin,
and hear the voice of swearing, and is a witness, whether he hath seen or known
of it; if he do not utter it, then he shall bear his
iniquity." The "voice
of swearing" is called the "voice
of adjurations" in the American Revised Version, and has
reference to the oath administered in a Jewish court. When Christ was on
trial, "The high
priest answered and said unto Him, I adjure Thee by the living God, that thou
tell us whether Thou be the Christ, the Son of God." Matt.26:63. Under these circumstances Christ
could not keep silence, but answered: "Thou hast said." He felt compelled to
answer when the adjuration was invoked, though He previously had "held His peace." Verses 63,64.
It is such a case as is here under
consideration. The man is under oath or adjuration; he "is a witness," and has been asked "whether he hath seen or
known"
of the transgression. He refuses to answer; he does "not utter it." In that case "he shall bear his
iniquity." Verses two and three refer to touching anything unclean, of "whatsoever uncleanness it
be."
The man may have done it unwittingly; it may have been "hidden from him," but "when he knoweth of it, then he
shall be guilty."
The fourth case is that of a man who swears "rashly with his lips to do evil
or to do good, whatsoever it be that a man shall utter rashly with an
oath." A.R.V. When he knows of it, he
also "shall be
guilty."
Verse 4.
In each of these cases, the appropriate offering was
to be brought by the sinner for his transgression, "and it shall be
forgiven him." It is sometimes urged that God in olden times did not require
confession and restitution in order to grant
forgiveness, but only asked the sinner to bring the required sacrifice.
The ritual of the trespass offering should correct that impression.
Confession was definitely required. "When
a man or woman shall commit any sin that men commit, to do a trespass against
the Lord, and that person be guilty; then they shall confess their sin which
they have done." Num.5:6;7.
A general
confession, however, was not sufficient. "It
shall be, when he shall be guilty in one of these things, that he shall confess
that he hath sinned in that thing." Lev.5:5. This statement is definite and decisive. He is not only to confess, but
he is to confess that he has sinned in "that thing." It is "that thing" that counts. Only as he thus confesses can he receive the
atonement.
In cases where fraud was involved, confession was
not enough, even though the confession was specific. There must also be restitution.
This restitution consisted of one fifth of the sum involved besides the
principal. "He
shall recompense his trespass with the principal thereof, and add unto it the fifth part
thereof, and give it unto him against whom he hath trespassed." Num.5:7. In case it was not possible to
restore the sum to the man against whom the trespass had been made, either
because of death or otherwise, and there were no near relatives, the recompense
was to be made to the priest. Verse 8. This restitution was in addition to the ram of the trespass
offering.
From this consideration it is
clear that God demanded more of His people than the bringing of an
offering. He demanded confession and restitution. If it still be
urged that nothing is said of repentance, the obvious answer is that God here
deals with the outward acts of worship only. Had repentance been demanded
as a requisite for forgiveness, it would have been possible for a priest to
deny a sinner atonement even though the man had otherwise complied with God's
ordinance. It would have left with the priest the decision regarding
whether the man had really repented or not. This is too dangerous a power
to give any man. So God wisely reserved that to
Himself. If any doubt remains as to what God demands by way of
repentance, and how the people understood God's demand, read the prayer of
Solomon at the dedication of the temple, especially 1Kings 8:46-53. Or
listen to David's supplication: "Thou desirest not
sacrifice; else would I give it; Thou delightest not
in burnt offering. The
sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise." Ps.51:16,17. Israel had abundant occasion to know that
what God wanted was not sacrifice, but a broken and contrite heart. Had
they wanted to, they could have made their worship both beautiful and
spiritual, as doubtless some did.
There were other occasions that demanded both a
trespass and a sin offering, and hence belong to the category now
considered. One of these was the cleansing of lepers. After being
examined by the priest and proclaimed clean, the leper was restored to society
and citizenship by a special cleansing ceremony described in Leviticus
14:1-8. Another ceremony was necessary, however, to restore him to church
fellowship and permit him to take part in the sanctuary service. This is
recorded in verses 9-32. The leper was to provide a trespass offering as
well as a sin offering, in addition to the regular burnt and meal
offering. The trespass offering, the lamb, was killed, and the blood
sprinkled, not on the altar, but put upon "the right ear of him that is to be cleansed, and upon
the thumb of his right hand, and upon the great toe of his right foot: and the
priest shall take some of the log of oil and pour it into the palm of his own
left hand." Verses 14,15. After that the priest
was to take oil and "sprinkle
of the oil with his finger seven times before the Lord." Verse 16. He was then to anoint
the leper, doing with the oil as he had with the blood. The priest was to
put it "upon the
tip of the right ear of him that is to be cleansed, and upon the thumb of his
right hand, and upon the great toe of his right foot, upon the blood of the
trespass offering: and the remnant of the oil that is in the priest's hand he
shall pour upon the head of him that is to be cleansed: and the priest shall
make an atonement for him before the Lord." Verses 17,18. After this the priest
was to offer the sin and the burnt offering. If the leper was poor, he
might substitute for the two lambs, two turtledoves or young pigeons, "such as he is able to get." Verses 21,22. This statement occurs
several times in the narrative. God asked only that which the man was able to provide.
It is significant that leprosy demanded a trespass
as well as a sin offering. Are we to draw the conclusion from this that
leprosy is the result of known transgression? We do not think so.
It is better to believe that the ritual in the case of leprosy is merely
illustrative of the fact, that there are sicknesses which result from willful
transgressions and which cannot be charged to mere ignorance. Such is
undoubtedly the case, though it would be hazardous for man to pronounce finally
in any specific case.
Another occasion that called for a trespass offering
was the defiling of a Nazarite during the period of his separation. If
this occurred, he was to "bring a lamb of the first year for a trespass offering: but the
days that were before shall be lost, because his separation was defiled." Num.6:12. Note the statement that even though
atonement was made for him, yet "the days that were before shall be lost." Forgiveness may be had,
yet in many cases there is a definite loss. This agrees with the New Testament
statement: "If
any man's work shall be burned, he shall suffer loss: but he himself shall be
saved; yet so as by fire." 1Cor.3:15. The man is saved, but he suffers loss.
The ritual of the trespass or guilt offerings is the
same as for the sin offerings. The animals were killed in the same place
and the fat burned on the altar of burnt offering in the same way. Lev.7:1-5. The priests were
commanded to eat the sin offerings as provided in Leviticus 6:24-30, and the
same held good for the trespass offerings. "Every, male among the priests
shall eat thereof: it shall be eaten in a holy place: it is most holy. As
the sin offering is, so is the trespass offering: there is one law for them:
the priest that maketh atonement therewith shall have it." Lev.7:6,7.
One distinction between the sin and the trespass
offering is that of the sprinkling of the blood. In the sin offering, the
blood was put upon the horns of the altar of burnt offering. Lev.4:25,30,34. This is not mentioned
concerning the trespass offering. According to Leviticus 7:2, the blood of
the trespass offering was sprinkled round about upon the altar, the same as the
blood of the burnt and peace offerings. It is thought by some that the
statement: "As
the sin offering is, so is the trespass offering: there is one law for
them" (Lev.7:7), has reference to the
sprinkling of the blood. In that case, the blood of the sin offering as
well as that of the trespass offering would he sprinkled round about upon the
altar and also put on the horns of the altar.
However, it appears that the "one law" has special reference to the eating of the flesh. In the absence
of any clear statement concerning this, we conclude that the blood of the sin
offering was put upon the horns of the altar, that of the trespass offering
sprinkled round about upon the altar, and that in both cases the remainder was
poured out at the base of the altar of burnt offering.
End Chapter 10
Entry Chapter 11 July 1, 2018
THE DAILY SERVICE
Chapter Eleven
THE PRIESTS WHO OFFICIATED IN THE sanctuary were divided into twenty-four
courses, or divisions, each of which served twice a year, one week at a
time. The Levites were similarly divided, as were also the people.
The lambs for the evening and morning sacrifices were provided by the people;
and the section of the people who provided the lambs for any particular
week would send their representatives to Jerusalem for that week to
assist in the services, while the rest of the people remained at home
conducting a special week of devotion and meditation. On occasion of a
great feast, such as the Passover or
the Day of Atonement, large numbers
of priests would be called to the sanctuary at one time, and
also a corresponding number of Levites.
The daily service included
the offering of a lamb upon the altar of burnt offering each evening and
morning, with the appropriate meal and drink offerings, the trimming and
lighting of the lamps in the holy place, the offering of incense, with the
accompanying work, the offering of the meal offering of Aaron and his sons, and
the offering of individual sacrifices, such as sin, burnt, meal, and peace
offerings. Besides these daily duties, there were many others, such as
purification sacrifices, offerings for lepers, for Nazarite vows, for
defilements. Men were also needed to take care of the ashes, to provide
and examine the wood used on the altar, to serve as watchmen, to open and close
gates, and to act as general caretakers. The temple enclosure was a busy
place from the first streak of dawn until the gates were closed in the evening.
While it was yet
dark in the morning, the gates were opened and the
people were permitted to come in. Lots were cast among the priests to
determine who was to present the sacrifice, who was to sprinkle the blood, who
was to remove the ashes, who was to offer the incense, who was to trim the
lamps, and who was to provide the wine for the drink offerings. The
priests had spent the night within the temple precincts, though only the older
priests were permitted to lie down to rest. The others were expected to
keep awake and be ready whenever called. In the morning before daylight,
they bathed, and when the time came for the casting of lots, they were all
ready.
In determining who
was to offer incense, it was not expected that any priest who had officiated
before should take part. When the sanctuary was first erected, Aaron and
his sons officiated daily. In later times there were so many priests that
lots had to be cast to decide who was to offer incense. It was therefore
unusual for any priest to officiate in the burning of incense more than once in
his career. As this particular part of the daily
service brought the priest nearer the divine Presence than any other, it was
considered a great honor as well as a responsibility, and a much-coveted prize.
As the priest
entered the sanctuary to offer the incense, the lamb for the morning sacrifice,
which had previously been selected and presented to the Lord, stood tied to one
of the rings in the floor on the north side of the altar. The wind-pipe
and gullet of the lamb were slashed with a knife, and the blood was caught in a
golden bowl and sprinkled round about upon the altar. What remained of
the blood was poured out at the foot of the altar. After this the animal
was flayed and cut into several pieces. The inwards were placed upon one
of the marble tables supplied for that purpose, and
washed. After this, six priests carried these pieces to the top of the altar,
where they were placed in order and burned. Another priest carried the
meal offering of flour; still another, the baked meal offering of the high
priest; and yet another, the drink offering. The offerings were all
salted with salt before being placed upon the altar.
While this was going
on outside, the priest whose work it was to offer the incense entered the holy
place. He was ordinarily assisted by another priest who brought live
coals from the altar of burnt offering in a golden vessel and placed them upon
the altar of incense and withdrew. The priest whose duty it was to offer
the incense would then raise the lid of the censer containing the incense and
pour it upon the coals on the altar. As the incense ascended in a cloud
of smoke he would kneel before the altar in silent adoration.
It must have been a
solemn experience for a priest to be alone in the holy place, near the awful
presence of Jehovah, the Lord of hosts. As, in most cases, it was the
first time he had ever so officiated, it was not a common experience. No
priest ever forgot the moments he was alone with God. And if, as at times
it happened, the Lord revealed Himself in the cloud above the mercy seat, the
impression of God's holiness left upon the mind of the priest, was so profound
that it never could be erased. He had seen the glory of the Lord and was
not consumed.
The offering of
incense was concluded about the same time that the priests finished their
morning work at the altar of burnt offering. As the last act -- the
pouring out of the drink offering -- was being finished, the Levites began
singing the appointed psalm, which was interspersed with blasts from the silver
trumpets blown by the priests. Whenever the trumpets sounded, the people fell down and prayed. The high priest proceeded to the
steps of the temple and with out-stretched hands pronounced the priestly
benediction upon the people. This concluded the morning service.
The evening service, which took place about three o'clock in the afternoon, was
similar to the morning service. The lamb was slain,
the blood sprinkled, incense offered, and the priestly benediction again
pronounced. At dark the gates were closed.
Thus the daily service was carried on
every day in the year, including Sabbath and feast days. On the Sabbath
two lambs were offered in the morning and two in the evening, instead of one as
on week days. On certain feast days the number was increased to seven,
but otherwise the service remained the same.
The lamb offered in
the daily service was a burnt offering. It was representative of the whole
nation, a kind of summary of all offerings. It contained in itself the vital characteristics of each of the
sacrifices: it was a blood offering, signifying atonement; it was a
substitutionary offering-"it shall be accepted for him" (Lev.1:4); it was a dedicatory offering, wholly given
to God and consumed on the altar; it was a sweet-savor offering, "an
offering made by fire, of a sweet savor unto the Lord." Verse 13.
Though the morning and
evening sacrifice was for the nation as a whole and
did not avail for any specific person, it nevertheless served a definite
purpose for the individual. When an Israelite had sinned, he was to bring
an offering to the temple and there confess his sin. It was not always
possible, however, to do this. An offender might live a day's journey, or
even a week's, distant from Jerusalem. It was impossible for him to come
to the temple every time he sinned. For such cases the morning and
evening sacrifice constituted a temporary atonement. It provided a "covering"
until such time as the sinner could personally appear
at the tabernacle and offer his individual offering.
This is illustrated
in the case of Job. His sons "went and feasted in their houses, every one his day." Job 1:4. At such feasts, happenings doubtless occurred
which were not pleasing to God. Job himself feared that his sons might
sin, and also that they might forget, or delay to bring,
the necessary sacrifice. For this reason Job "rose
up early in the morning, and offered burnt offerings according to the number of
them all: for Job said, It may be that my sons have sinned, and cursed God in
their hearts. Thus did Job continually."
Verse 5.
Job offered a burnt offering for each of his sons.
"It may be that my sons have sinned," he said. He
believed that this offering would provide a temporary atonement for them until such time as they recognized their fault and were
ready to come to God themselves.
In like manner, the
daily morning and evening sacrifice provided temporary atonement for
Israel. It signified both consecration and acceptance by
substitution. Of the individual burnt offering it is said: "It
shall be accepted for him." Lev.1:4. If the individual offering was thus "accepted
for him," may we not believe that the national offering was accepted
for the nation?
Christ died for
all. Saint and sinner alike share in the sacrifice of Calvary. It
was "while we were yet sinners" that He gave His life a
ransom. Many will not make personal application of the sacrifice, but the
fact remains that Christ died for them. His blood covers them. Full
and ample provision has been made for their salvation. Christ "is
the Saviour of all men, specially of those that believe." 1Tim.4:10. Every soul living today owes his life
to Golgotha. Had it not been for "the Lamb slain from the
foundation of the world," Adam would have been without hope. The
words, "In the day that thou eatest thereof
thou shalt surely die," would have sealed his fate for eternity. Rev.13:8;
Gen.2:17. But Adam was spared. He did not die.
The Lamb took his place.
So it is now. God has not
changed. Sin and sinners have no right to exist. Sin is as
offensive in God's sight now as in the Garden of Eden. Sinners are permitted to live and are
granted a stay of execution only by virtue of the
atoning blood of Christ. Because the Lamb died, they live.
Probation is granted them. From day to day
Christ gives them life, "if haply they might feel after Him, and find
Him." Acts 17:27.-
As the morning and
evening sacrifices were for the nation, and covered
provisionally all sin committed during the preceding night or the day, it is
readily understood that some of the sins thus covered were not confessed, and
perhaps never would be. Unless it is believed that every man in Israel
was immediately made aware that he had transgressed, and confessed his sins,
some time must intervene between the commission of the sin and its
confession. This would, of course, be still more accentuated if some
weeks or months elapsed before confession. In case of the impenitent or those who apostatized, their
day of grace expired on the Day of Atonement. Whoever at that time did
not afflict his soul was "cut off from among his people," that
is, he was put outside the pale of the church, excommunicated. Lev.23:29.
Note by Ron” This is
what is supposed to happen to open sinner if they won’t reform. But if this
happened today, the leaders would be put outside of the pale of the church,
because it is they who brought open sin apostasy into the church. Another
problem associated with us now being in the Antitypical Day of Atonement, how
did our sins enter in beforehand, as was the requirement? All sins had to be
confessed and go into the Sanctuary before the Day of Atonement. This happened
by Regeneration of all who lived before 1844. End note.
The question of
whether all sins committed were transferred to the sanctuary, is sometimes
raised. Our study thus far has led us to believe that sins were
temporarily provided for in the morning and evening sacrifice, when the lamb
was offered on the altar of burnt offering for the nation. The blood of
the sacrifice used in burnt offerings was always sprinkled "round about
upon the altar." Lev.1:5,11. In case a fowl was used, the blood
was "wrung out at the side of the altar." Verse 15. We therefore accept the view that in
the daily service through the blood sprinkled on the altar there was a transfer
of sins made to the altar of burnt offering, and that the sins thus transferred
included the sins of all the people. If it be admitted that the burnt
offering provided atonement for sin, as stated in Leviticus 1:4; if it be
admitted that the daily burnt offering was for the nation, and that it did the
same work for Israel that Job's burnt offerings did for his sons (Job
1:5); if it be considered highly
improbable that all sins were immediately known and confessed before the time
of the next morning or evening sacrifice, the conclusion seems unavoidable that
all sins were temporarily provided for when the lamb was offered in sacrifice
on the altar.
It hardly needs to be repeated that this temporary
provision became efficacious to salvation only as the offender made personal
confession of sin and brought his individual sacrifice for sin, just as a
sinner is now saved by Christ's sacrifice on Calvary only if he personally
accepts Christ. The death of the Lamb of God on Golgotha was for all men,
but only those who accept the sacrifice and make personal application of it
will be saved. The death of the lamb on the Jewish altar was for the
whole nation, but only those who repented and showed their faith by bringing a
personal sacrifice were included in the reconciliation on the Day of
Atonement. The others were "cut off."
It should be noted,
however, that these unconfessed sins were not transferred to the sanctuary
proper, but to the altar of burnt offering. The priests did not eat the
flesh of the burnt offering -- it was all burnt on the altar; so the priests did not bear these sins. Lev.1:13. The blood was not placed on the horns of the
altar, as in the case of sin offerings, nor was it carried into the sanctuary,
but was sprinkled "round about" upon the altar of burnt
offering. Lev.1:5,11; 4:25,30,34.
It is therefore clear that these sins were transferred to the altar of burnt
offering and not the sanctuary proper.
The morning and
evening sacrifices were symbolic, not only of the atonement provided through
the lamb, but also of the nation's consecration to Jehovah. The victim,
wholly burned on the altar, was emblematic of those who daily dedicated
themselves to God, whose all was on the altar, and who were willing to follow
the Lamb wheresoever it might lead them. Morning and evening their
prayers ascended to the God of Israel, mingled with the sweet incense of
Christ's righteousness and perfection.
The shewbread was a
perpetual offering to the Lord, and might therefore be
considered a part of the daily service. It consisted of twelve cakes
placed in two rows upon the table in the first apartment of the
sanctuary. This bread was renewed every Sabbath at the time when the
courses of the priests were changed. The bread which was always before
the Lord, was called the "presence bread." Ex.25:30,
A.R.V. As the morning and evening
sacrifice symbolized the daily consecration of the nation to God and also its
dependence upon the atoning blood, as the offering of incense symbolized the
merits and intercession of Christ, as the lamps in the candlesticks represented
the light of God shining in the soul and enlightening the world, so the
shewbread represented man's acknowledgment of his dependence upon God for both
temporal and spiritual food, to be received only through the merits and
intercession of Christ who is the bread which came down from heaven. John
6:48-51.
The daily service
thus provided atonement through the blood of the lamb; intercession through the
ascending cloud of incense; life, physical and spiritual, through the bread of
the presence; and light through the lamp on the candlestick. Viewed from
man's side, the daily service signified consecration, illustrated by the lamb
on the altar; prayer, through the smoke of the incense; acknowledgment of
complete dependence upon God for daily food; and realization that only through
the light which God sheds upon our pathway can our darkened minds and lives be
illuminated. The daily service symbolized and
signified man's need of God, and also God's complete provision for supplying
that need.
The services so far
described have been of a general nature, for the nation. There was another kind
of equal importance, namely, the offering of sacrifices brought by individuals
for specific purposes. These were divided into two classes; sweet-savor
offerings and nonsweet-savor offerings. The
sweet-savor offerings were such as denoted consecration, dedication, or
thankfulness. They were burnt offerings, peace offerings, and meal
offerings. The nonsweet offerings were sin and
trespass offerings. With the exception of the
meal offerings these were all blood offerings, and as such had atoning value,
though they were not specifically offered for sin. The burnt sacrifice
was an offering of consecration and dedication, yet it had atoning
significance. Lev.1:4. So also had the peace
offering. The offerer placed his hand upon the
head of the victim and killed it at the door of the tabernacle; after that the
priest sprinkled the blood upon the altar round about. This procedure was
the same as in the burnt offering, and signified atonement. Lev.3:2.
The sin and trespass
offerings were the most important. They atoned for individual sins and
restored the offender to favor with God. As these offerings have been
discussed elsewhere, it is not necessary to go into detail with
regard to the ritual. Some observations, however, may be in order.
The blood of the
sacrificial victim was not always carried into the holy place, there to be
sprinkled before the veil. This, as has been noted before, was done only
in the case of the anointed priest and of the whole congregation. Lev.4:5,6,16,17. When an ordinary person or a ruler
sinned, the blood was sprinkled on the altar of burnt offering outside the
tabernacle, and the flesh was eaten by the priests. Lev.4:25,34; 6:30.
When the anointed
priest sinned, there was none higher in rank to bear his sin. In such a
case the flesh was not eaten, but the blood was carried into the holy place and
there sprinkled before the veil. The same was done in case the whole
nation sinned as a nation. The flesh was not eaten, but the blood was
carried into the holy place, and there sprinkled before the veil.
When one of the
common people sinned or one of the rulers, the situation was different.
For them the priesthood could bear sin. The flesh was therefore eaten,
and the priest who ate it, by that act took upon himself the sin of the
individual. Besides the priest's eating the flesh, the blood was put upon
the horns of the altar of burnt offering. From this it will be seen that
individual sins which were confessed were transferred to the sanctuary in two
ways. When the anointed priest or the whole congregation sinned, the sin
by means of the blood, was transferred to the sanctuary, to the holy
place. When a ruler or one of the common people sinned, the sin, by means
of the eating of the flesh, was transferred to the priesthood, and by means of
the blood, to the altar of burnt offering.
When the sanctuary
service was first instituted, Aaron, as well as his sons, ministered daily in
the first apartment of the sanctuary. The high priest offered the meal
offering, cared for the lamps, lighted them, and burned incense in the holy
place. Lev.6:19-23; 24:2-4; Num.8:2,3; Ex.30:7,8. At a later time, it became customary
for the priests to officiate in the first apartment, and only occasionally did
the high priest serve there, as on Sabbath or feast days, and especially on the
Day of Atonement and the week preceding. It is significant that although
in the daily service the high priest officiated clad in his official high-priestly
garment, he wore the priestly white garments when he entered the most holy on
the Day of Atonement. Lev.16:4,23,24. In summing up the work of the daily service in the sanctuary, the
following points stand out prominently:
1. A general, provisional
atonement for the nation is provided in the morning and evening sacrifice of
the lamb upon the altar of burnt offering. The blood of the lamb both
registers the sins committed and provides the atonement for them until such time as the offender brings his individual
sacrifice for sin, or, if he fails to do that, until the Day of
Atonement. The body of the lamb signifies Israel's consecration to Jehovah, and is typical of Christ who "hath loved
us, and hath given Himself for us an offering and a sacrifice to God for a
sweet-smelling savor." Eph.5:2. The sins provided for temporarily and
provisionally in the morning and evening sacrifices are, generally speaking,
unconfessed sins. These, as well as other sins, defile the tabernacle of
the Lord. Num.19:13,20.
2. The
individual sacrifices for sin constitute a record of sins forgiven. Each
sin has already been recorded by the sprinkling of the blood of the morning and
evening burnt offering. The bringing of an individual offering records
forgiveness for these same sins. It is as though books were kept and a
faithful record made of all sin. Then, as the offender repents of his sin
and asks forgiveness, pardon is recorded against his name.
3. The
unconfessed sins are recorded on the altar of burnt offering outside the
tabernacle. The confessed sins are recorded in the holy place, or else on
the horns of the altar of burnt offering. However, all confessed sins
eventually find their way into the sanctuary. As the priests partake of the
flesh of the offerings, the blood of which is sprinkled on the horns of the
altar of burnt offering, the sins are, through the priests' offerings as well
as by the daily offering of the high priest (Heb.7:27), transferred to the holy place. We are therefore warranted in
saying that all confessed -- and only confessed sins -- are in the sanctuary
proper. When the Day of Atonement comes, only confessed sins come in
review and only such sinners as have by repentance and confession already
received forgiveness and have had their sins transferred to the sanctuary,
receive the atonement, the blotting out of sins.
Thus day by day, throughout the year, sins
were transferred to the sanctuary, defiling it. This, of course, could
not continue indefinitely. A day of final reckoning must come, a day of
cleansing. Such a day was the Day of Atonement. It was the day of
judgment, the high day of the year. To this we shall now give our
attention.
End Chapter 11
Entry Chapter 12
July 2, 2018
Note by Ron: This
chapter is especially important considering we have been in the antitypical Day
of Atonement since 1844.
THE DAY OF ATONEMENT
Chapter Twelve
THE DAY OF ATONEMENT WAS THE GREAT day in Israel. It was peculiarly
holy, and on it no work must be done. The Jews called it Yoma, the
day. It was
the keystone of the sacrificial system. Whoever did not on that day afflict his soul, was cut
off from Israel. Lev.23:29. The Day of Atonement, occurred on the tenth day of the seventh
mouth, called Tishri, about the latter part of our October. The special preparation for this day
began ten days earlier. Of this the Jewish Encyclopedia, article "Atonement,"
says: "The first ten
days of Tishri grew to be the ten penitential days of the year intended to
bring about a perfect change of heart, and to make Israel like newborn
creatures, the culmination being reached on the Day of Atonement when
religion's greatest gift, God's condoning mercy, was to be offered to
man." --Vol.11, p.281.
"The statement is further made that the idea developed also in Jewish
circles that on the first of Tishri, the sacred New Year's Day and the
anniversary of creation, man's doings were judged and
his destiny was decided, and that on the tenth day of Tishri the decree of
heaven was sealed."--Ibid.
A Jewish conception
of what took place on the Day of Atonement is given in the Jewish Encyclopedia
as follows: "God,
seated on His throne to judge the world, at the same time Judge, Pleader,
Expert, and Witness, openeth the Book of Records; it is read, every man's
signature being found therein. The great trumpet is sounded; a still,
small voice is heard; the angels shudder, saying, This
is the day of judgment: for His very ministers are not pure before God.
As a shepherd mustereth his flock, causing them to
pass under his rod, so doth God cause every living soul to pass before Him to
fix the limit of every creature's life and to foreordain its destiny. On
New Year's Day the decree is written; on the Day of Atonement it is sealed who
shall live and who are to die, etc. But penitence, prayer, and charity may
avert the evil decree."--Id.,
p.286.
On the third day of
the seventh month the high priest moved from his house in Jerusalem into the
temple precincts. There he spent the week in prayer and meditation, and also in rehearsing the ritual for the Day of Atonement,
so that he would make no mistake. There was with him also, at least in
later years, another priest, who, in case the high priest should become sick or
die, could go on with the service on the Day of Atonement. Generally, one
of the older priests was also with the high priest during this time,
instructing and helping him, and making sure that all was understood and would
be done in the approved manner. The night before the Day of Atonement, the high
priest was not permitted to sleep, lest some defilement should come to him.
On the Day of
Atonement all were up early. The high priest officiated in the daily
morning sacrifice, which was conducted on this day as on other days. Num. 29:11. After this service was over, the special services
began. The record in the sixteenth chapter of Leviticus yields the
following information:
The high priest was
first to bathe and put on the holy white garments. Throughout the year he
had been wearing the high-priestly insignia, the beautiful robe and ephod with
the precious stones and breastplate. On this day, however, before going into the most holy, he
put off these garments and put on the white garments of the priest, the
difference between his attire and that of the priest being that the girdle was
white, and that he wore the linen miter of the high priest instead of the
bonnet of the priest. Lev.16.4; Ex.28:39,40; 39:28. As he begins the service, the high priest receives from the
congregation two goats and a ram, which, together with his own sin offering, a
bullock, are presented before the Lord. He kills the bullock, which is for
himself, and a priest catches some of the blood in a bowl, stirring it so that
it will not coagulate while the high priest performs another part of the
service.
After the bullock is
killed, the high priest takes coals from the altar of burnt offering,
and puts them in a censer. He also takes his hands full of sweet
incense, and carrying both the coals and the incense, he goes into the
tabernacle and enters the most holy. There he places the censer on the
mercy seat, "that the cloud of the incense may cover the mercy seat
that is upon the testimony, that he die not."
Lev.16:13.
Having finished this
part of the ceremony, he goes outside and receives from the priest the blood of
the bullock, which he carries into the most holy. There he sprinkles the
blood with his finger upon the mercy seat eastward, "and before the
mercy seat shall he sprinkle of the blood with his finger seven times."
Verse
14. By this act he makes "atonement
for himself and for his house." Verse 6.
Before the bullock
is killed, another ceremony has taken place. Lots have been cast upon the two
goats, one lot for the Lord and the other for the scapegoat. Verse 8. The goat upon which the lot fell for
the Lord is to be offered as a sin offering. The other, the scapegoat, is to be
presented alive before the Lord, "to make an atonement with him, and to
let him go for a scapegoat into the wilderness." Verses 9,10.
After the high
priest comes out from the most holy, having performed the ritual with the blood
of the bullock, he kills the goat of the sin offering that is for the
people. He again enters the most holy, and
sprinkles the blood of the goat as he sprinkled the blood of the bullock upon
the mercy seat and before the mercy seat. Verse 15. This makes atonement for the most holy, "because of the
uncleanness of the children of Israel, and because of their transgressions in
all their sins." Verse 16. He then does the same thing for the tabernacle of the
congregation, that is, the holy place. Having made atonement for the sanctuary,
he goes out to the altar and makes atonement for it, putting upon the horns of
the altar both of the blood of the bullock and of the
blood of the goat. He sprinkles it with his finger seven times, to "cleanse
it, and hallow it from the uncleanness of the children of Israel." Verse
19.
Having thus "made
an end of reconciling the holy place, and the tabernacle of the congregation,
and the altar, he shall bring the live goat: and Aaron shall lay both his hands
upon the head of the live goat, and confess over him all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat, and shall send him away by the hand of a fit
man into the wilderness: and the goat shall bear upon him all their iniquities
unto a land not inhabited: and he shall let go the goat in the
wilderness." Lev.16:20-22.
This part of the
service being finished, Aaron puts off the linen garments, washes himself in
water, and puts on his regular high priestly garments. Verses 23,24. He then comes out and offers a burnt
offering for himself and one for the people. Verse 24. The fat of the sin offering is then
burned on the altar. The man who led the scapegoat into the wilderness is
to bathe himself and wash his clothes before he can come back into the
camp. The man who disposed of the bullock whose blood was brought into
the sanctuary and whose body was burned without the camp, must also wash his
clothes and bathe himself in water before he can return. Verses 26-28. The special offering mentioned in
Numbers 29:7-11, consisting of a bullock, a ram, and seven lambs for a burnt
offering, and "one kid of the goats for a sin offering; beside the sin
offering of atonement," is then offered before the regular evening
sacrifice, which closes the services of the day.
Of the work done on
that day the record states, "On
that day shall the priest make an atonement for you, to cleanse you, that ye
may be clean from all your sins before the Lord." Lev.16:30.
A summary is given in verse 33: "He shall make an atonement for
the holy sanctuary, and he shall make an atonement for the tabernacle of the
congregation, and for the altar, and he shall make an atonement for the
priests, and for all the people of the congregation."
In the reading of
the record of the Day of Atonement as given in the sixteenth chapter of
Leviticus, some questions present themselves which we shall now consider.
If the question is asked, Just what was accomplished
by the services of the Day of Atonement? the answer of course is that
atonement was made. If the further question is asked, For
whom, or for what was atonement made? the answer is, in the language of the
thirty-third verse, that
atonement was made for the holy sanctuary, for the tabernacle of the
congregation, for the altar, for the priests, and for all the people.
This divides the atonement into two parts, atonement for the sanctuary,
that is, for the holy things; and atonement for persons, that is, for priests
and people. The purpose of the atonement for the people is said to be "to
cleanse you, that ye may be clean from all your sins before the Lord."
Verse 30. As for the sanctuary, the statement
is made, "He shall make an atonement for the holy place, because of the
uncleanness of the children of Israel, and because of their transgression in
all their sins: and so shall he do for the tabernacle
of the congregation, that remaineth among them in the midst of their
uncleanness." Verse 16. Concerning the altar
it is stated, "He shall sprinkle of the blood upon it with his finger
seven times, and cleanse it, and hallow it from the uncleanness of the children
of Israel." Verse 19.
It will be noted that the holy places and the altar were cleansed not
because of any inherent sin or evil in the sanctuary or altar as such, but "because
of the uncleanness of the children of Israel," and "because of
their transgressions in all their sins." The same is true of the
altar. The priest is to "cleanse it, and
hallow it from the uncleanness of the children of Israel." Verse 19.
These statements make it clear that it was the sins of Israel that
defiled the sanctuary and the altar. This defilement
had taken place throughout the year in the daily ministration. Each morning and
evening a lamb had been slain and its blood sprinkled upon the altar "round
about." This had defiled the altar. Offenders had brought
their sin and trespass offerings. In the case of a priest or the whole
congregation, the victim's blood had been sprinkled in the holy place. This had defiled the sanctuary.
In the case of a ruler or one of the common people, the blood had been put upon
the horns of the altar of burnt offering, and the flesh had been eaten by the
priests. This had transferred the sins to the priesthood as well as
defiled the altar. Through these means the sanctuary and the altar had
been defiled, and the priesthood made to bear sins. The services of the Day of Atonement
were to dispose of all these sins and to cleanse both sanctuary and priesthood
as well as people.
The question may
well be raised, Why was any cleansing needed by the
people? Had they not brought their sacrifices from time to time throughout
the year, confessed their sins and gone away forgiven? Why would they
need to be forgiven twice? Why should "a remembrance" be "made
of sins every year"? Should not "the worshipers once
purged" "have had no more conscience of sins"? Heb.10:2,3. These questions demand an answer.
It may be pertinent to remark that our salvation is always conditioned
upon repentance and perseverance. God forgives, but the forgiveness is
not unconditional and independent of the sinner's future course. Note how
Ezekiel puts it: "When the righteous turneth away from his
righteousness, and committeth iniquity, and doeth according to all the
abominations that the wicked man doeth, shall he live? All his
righteousness that he hath done shall not be mentioned: in his trespass that he
hath trespassed, and in his sin that he hath sinned, it them shall he
die." Eze.18:24.
This text states that when a man turns away from the right, all his good
deeds "shall not be mentioned." The converse is also
true. If a man has been wicked, but turns from his evil way, "all
his transgressions that he has committed, they shall not be mentioned unto
him." Verse 22.
God keeps an account
with each man. Whenever
a prayer for forgiveness ascends to God from a true heart, God forgives.
But sometimes men change their minds. They repent of their
repentance. They show by their lives that their repentance is not
permanent. And so God, instead of forgiving
absolutely and finally, marks forgiveness against men's names and waits with
the final blotting out of sins until they have had time to think the matter
through. If at the end of their lives they are still of the same mind,
God counts them faithful, and in the day of judgment their record is finally
cleared. So
in Israel of old. When the Day of Atonement rolled around, each offender
had a chance to show that he was still of the same mind and wanted
forgiveness. If he was, the sin was blotted out, and he was completely
cleansed.
The Day of Atonement was the day of judgment to
Israel, as evidenced by the quotations at the beginning of this chapter. Day by day during the year, the transgressors had appeared at the
temple and received forgiveness. On the Day of Atonement these sins came in review before
God, or as Hebrews puts it, there was "a remembrance again made of
sins." Heb.10:3. On that day every true Israelite renewed his
consecration to God and confirmed his repentance. As a result, he was not
only forgiven, but cleansed. "On that day shall the priest make
an atonement for you, to cleanse you, that ye may be clean from all your sins
before the Lord." Lev.16:30. It must have been with happiness in their hearts that
Israel went home in the evening of that day. "Clean from all your
sins." Wonderful assurance! The same promise is given in
the New Testament: "If we confess our sins, He is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness." 1John 1:9.
Not only forgiven, but cleansed! Cleansed from "all
unrighteousness," from "all your sins!"
O the bliss of the glorious thought --
My sin, not in part but the whole.
Of the final judgment the revelator says: "I
saw the dead, small and great, stand before God; and the books were opened: and
another book was opened, which is the book of life: and the dead were judged
out of those things which were written in the book, according to their
works." Rev.20:12. "The dead were judged out of those things
which were written in the books." The
Day of Atonement was a type of that day. There were no
books kept in the sanctuary. But there was a record of sin. Every
drop of blood on the altar of burnt offering sprinkled in the morning and
evening service constituted a record of sins committed. On the horns of
the same altar, and also on the holy place, a record
of sins forgiven was made by the sprinkling of blood as sinners came with their
personal sacrifices to obtain forgiveness. On the Day of Atonement the sins
of those who had already obtained forgiveness were blotted out. The
others were "cut off." Thus the sanctuary was cleansed of the
record of sin accumulated through the year. This cleansing of the record also
effected the cleansing of the people whose sins already had been
forgiven. The sins were blotted out. They did not any longer remain as a
witness against the people. Atonement was made, and the people were not
under condemnation. They were cleansed, free, happy. Even the
record existed no more.
It now becomes our
duty to inquire just how this atonement was brought about. The observing
student will wish to know how the sanctuary can be cleansed by the sprinkling
of blood, when it was by that very means that the sanctuary was defiled.
Would not more blood still further defile, rather than cleanse? The
student will also wish to know why a bullock is used as a sin offering as well
as a goat, and what each accomplished; and lastly, why a scapegoat is
necessary.
In any study of the
sanctuary and of the levitical priesthood, it is to
be remembered that no type is an exact counterpart of that which it is intended
to portray. The real
work of the atonement in heaven involves so many factors that it is quite
impossible to find an earthly parallel. Christ lived, died, and rose
again. How can a fitting type be found to illustrate this? A lamb
may represent Christ and be slain as he was. But how can the resurrection
be shown? Another live animal may be used, but the type is not perfect.
The high priest typified Christ. But Christ was sinless, and the
priest was not. Any offering which the high priest
offered because of his own sins, could therefore not be true to type. For
these reasons various ceremonies were necessary to illustrate the complete work
of Christ; and yet they failed to illustrate fully. The priest typified
certain aspects of Christ's ministry. So did the
high priest, the veil, the shewbread, the incense, the lamb, the goat, the meal
offering, and many other items in the sanctuary service. The holy
apartment had its signification; so had the most holy,
the court, the altar, the laver, the mercy seat. Almost everything was
symbolical, from the priests' dress to the ashes used in sprinkling the
unclean. Yet all of it put together did not constitute a complete type,
and much of it did but imperfectly mirror its original.
In another chapter
the statement is stressed that Aaron not only represented the people, but was practically identified with them. What
he did, they did. What they did, he did.
The high priest "represented
the whole people. All Israelites were reckoned as being in him."
In him "everything belonging to the priesthood gathered itself up and
reached its culmination." "When he sinned, the people
sinned."
Adam was the representative man. By him "sin entered into
the world." By his "disobedience many were made sinners."
And so "by one man's offense death reigned by one," and "through
the offense of one many be dead." Rom.5:12,19,17,15.
Christ also was the representative man. He was
the second man and the last Adam. "The first man is of the earth,
earthy: the second man is the Lord from heaven." 1Cor.15:47.
This second man, "the Lord from heaven," undid all that the
first man had done by his transgression. By the disobedience of the first
man "many were made sinners." By the obedience of the
second man "shall many be made righteous." Rom.5:19. By the offence of the first man, "judgment
came upon all men to condemnation." By the righteousness of the
second man, "the free gift came upon all men unto justification of
life." Verse 18. And so, "as in Adam all die,
even so in Christ shall all be made alive." 1Cor.15:22.
The high priest was
a type of Christ and a representative of the nation. As a representative
of the nation, he was identified with their sins and was worthy of death.
As a type of Christ he was their mediator and
savior. In either case he transacted with God for the people. In
this sense he was the people. If God accepted him, He accepted the people in him. If God
rejected him, He rejected the people in him. For this reason
the people were anxious to hear the sound of the bells and the pomegranates on
the Day of Atonement. When at last the atonement had been effected and the reconciliation was complete, the sound of
the bells as the high priest resumed his high-priestly garments was the sign
that God had accepted the substitute. As he stepped outside
and the sound was clearly heard by all, their joy and thankfulness were
profound. God had once more accepted them in the person of the high
priest.
When the high priest
went into the most holy on the Day of Atonement, he went in as the
representative of the people. In him Israel appeared before the Lord to
give account of the sins of the year. The record of these sins appeared
in blood on the altar of burnt offering and in the holy place. With the Day of Atonement
the day of reckoning had come, the day of judgment when all sins were to come
in review before God. The high priest appears in God's presence, while
the veil of incense shields him. For the first time that year sin is brought
before God in the most holy. The high priest sprinkles the blood of the
bullock "upon the mercy seat eastward; and before the mercy seat shall
he sprinkle of the blood with his finger seven times," and receives "atonement
for himself, and for his house." Lev.16:14,11. He is clean. Whatever sins he is
identified with, whatever sins he is responsible for, have in figure been
transferred to the sanctuary. He is clean; but the sanctuary is not.
What has thus far
been accomplished is this: The high priest in his representative capacity has
appeared before God and the law. He has acknowledged his sins and
sprinkled the blood. The law has in effect asked:
"Have you
sinned?"
The high priest has
answered: "I have sinned, and I have confessed my sins."
The law says: "The
wages of sin is death. I have no other choice than to demand life."
The high priest
replies: "I have brought the blood of the victim. Accept it."
The blood is sprinkled on the mercy seat. A
substitute has been accepted instead of the sinner. On this substitute
the sin has been placed; it is made sin, and as such has died. It has
paid the penalty of transgression. It has died in the sinner's place and
for sin. It has paid the debt due because of sin.
In our consideration
of sacrifices for sin, stress has been laid on the placing of hands upon the
victim's head, thus transferring sin to the victim. In each case the
victim dies with guilt upon its head, dies for sin. Thus Christ took our sins upon
Himself and was made sin. Being made sin, He must die; for the wages of
sin is death.
Christ however, died not only for sin, but for
sinners. When He died for sins He died because He identified Himself with
us and took our sins upon Himself. He died for sins because our sins were
laid upon Him, and He must bear the penalty. Dying thus for sinners, He
satisfied the claims of the law.
Christ died not only
as a substitute for the sinner, but also as the Sinless One. Taking our sins
upon Himself -- we say it reverently -- He ought to die; the law demanded
it. But personally Christ has not sinned. He was
sinless; yet He died. And the death of the Sinless One is a definite part
of the plan of God. The death of the sinner satisfies the claim of the
law. The death of
the Sinless One provides the ransom and frees the sinner from death.
After the high
priest had offered the bullock and sprinkled its blood upon the mercy seat and
before the mercy seat, he was told to "kill the goat of the sin
offering, that is for the people, and bring his blood within the veil, and do
with that blood as he did with the blood of the bullock, and sprinkle it upon
the mercy seat, and before the mercy seat: and he shall make an atonement for
the holy place, because of the uncleanness of the children of Israel, and
because of their transgressions in all their sins: and so shall he do for the
tabernacle of the congregation, that remaineth among them in the midst of their
uncleanness." Lev.16:15,16.
It has before been
noted, but should here be emphasized, that the blood of the bullock and that of
the goat accomplish two different things. The first makes atonement for
Aaron and his house. The second makes atonement for the people and the
sanctuary. Verses 11,15,16.
Nothing is said of the blood of the bullock making atonement for or cleansing
the sanctuary, but this is definitely stated of the
blood of the goat. Verses 15,16.
This may be accounted for on the following grounds:
In all cases where
atonement is made for a person -- with one minor exception discussed elsewhere
-- the atonement is accomplished by means of blood, and
indicates transfer of sins to the sanctuary. The sinner transfers his
sins to the victim which is slain, and the blood is sprinkled on the altar of
burnt offering or in the holy place in the sanctuary. The blood which --
because of sin having been confessed on the victim -- might be called sin-laden
blood, typically and ceremonially defiles the place where it is sprinkled.
Thus the sanctuary is made unclean.
When the high priest comes out after sprinkling the blood of the bullock,
he is cleansed. Whatever sins he carried for which he was responsible had
been confessed and transferred to the sanctuary. When he steps out of the most
holy, he is cleansed, free, holy, a type of Christ, the Sinless One. He
has confessed his sins, they have been forgiven him, and he has no further
confession to make for himself. The Lord's goat, whose blood he is about
to sprinkle, also typifies the Sinless One, the sin bearer. In all the
offerings during the year the death of Christ as the Sinless One was
portrayed. He was made sin who knew no sin. In the goat on the Day of
Atonement He is typified as the chosen of God, harmless, undefiled.
To repeat: In the goat offered on the Day of
Atonement we have symbolic reference to the death of the sinless Christ "who
is holy, harmless, undefiled, separate from sinners, and made higher than the
heavens." Heb.7:26. The blood of this goat has cleansing efficacy.
It makes possible the cleansing of the sanctuary.
The sprinkling of
the blood of the morning and evening sacrifices for the nation "covered"
all sin done throughout Israel for that particular day.
The daily sacrifice on the altar represented Christ who died for us "While
we were yet sinners;" who gave "Himself for us an offering and
a sacrifice to God for a sweet-smelling savor;" who "is the
propitiation for our sins: and not for ours only, but also for the sins of the
whole world." Rom.5:8; Eph.5:2; 1Jhn.2:2. The daily burnt offering is therefore symbolic of Him who gave
Himself for the sin of the world, dying for all men, thus making provision for
all who will come to Him to be saved. The sprinkling of the blood "round
about upon the altar" denotes the temporary or provisional atonement
provided, and also constitutes a record of sins
committed but not as yet individually atoned for.
The individual
offerings, such as sin, trespass, and burnt offerings, constituted, in effect,
a record of sins for which atonement was sought. The sins had already
been recorded in the daily morning and evening service. Now the
individual offenders register their repentance by bringing the required
offerings, and the blood is duly placed on the horns of the altar of burnt
offering, or sprinkled on the altar of incense, or on the veil. The blood thus sprinkled
recorded confessed sins. It has already been noted that all confessed
sins found their way eventually into the sanctuary; for in cases where the
blood was not carried directly into the sanctuary, the flesh was eaten by the
priests who thus carried sin; and when the priests offered sacrifices for
themselves, these sins would, with their own, be carried into the holy place.
This earthly tabernacle service was typical of the work carried on in the
sanctuary above, where a complete record is kept of sins committed and of sins
confessed. When the Day of Atonement came, all Israel were supposed to
have confessed their sins and to have that confession recorded in blood in the
sanctuary. To complete the work it was now necessary to have the record removed, to
have the sins blotted out, to cleanse the sanctuary of its blood
defilement. Before this specific cleansing was done, the high priest went
into the most holy with the blood of the bullock and made atonement for himself
and for his house. This having been done the work of cleansing
begins. The most holy is cleansed with the blood of the goat, and then
the holy. Thus the record of sin is blotted
out. After this the altar is cleansed.
"He shall
sprinkle of the blood upon it with his finger seven times, and cleanse it, and
hallow it from the uncleanness of the children of Israel." Lev.16:19. Thus he makes "an end of reconciling
the holy place, and the tabernacle of the congregation, and the altar."
Verse 20. All is now
cleansed, reconciled, and atoned for.
It will be noted that thus far in the record nothing has been said of the
people's cleansing. This is as it should be. The people had already
confessed their sins. They were forgiven. Only the record of their
sins remained, and on this day that was blotted out. And with the
blotting out of the record, that last vestige of sin is removed from the
sanctuary, and the people are clean. "On that day shall the
priest make an atonement for you, to cleanse you, that ye may be clean from all
your sins before the Lord." Lev.16:30. All those who had sent their sins beforehand to
judgment had them blotted out. The blotting out of the record constituted
the cleansing of the people. They began the new year with a clean slate.
We would call
attention to one more thing, namely, the putting of the bullock's blood on the
horns of the altar. Verse 18. That the
goat's blood is put on the altar needs no further explanation, for that is to
cleanse it. But why the blood of the bullock?
The high priest
represents the whole people. He transacts for them with God. As
Christ's representative he typically effects atonement, so that when his work
is done on the Day of Atonement all sin has been dealt with, and all confessed
sin blotted out. When he therefore confesses these sins, he does so on
behalf of Israel and receives atonement. Hence the high priest is said to
make "atonement for you, to cleanse you, that ye may be clean from all
your sins." Verse 30.
There were doubtless those in Israel who delayed their confession until
it was too late to bring an individual sin offering before the Day of
Atonement. They were repentant, but they had been delayed in coming to
the sanctuary. Others were sick and could not come, or
were on a journey in far lands. None of these had brought their sin or
trespass offerings. Were they to be left out?
Their sins were
recorded by and in the daily morning and evening sacrifice, but no confession
had been recorded in the sanctuary, because they had brought no
sacrifice. What is to be done? The high priest puts of the blood on the horns of the
altar, thus recording confession and forgiveness for them. He does the work which they would
have done had there been time or had they been able,
and because of their repentance they are included in the atonement. Of
such are the thief on the cross and others.
Thus the work of the Day of Atonement is
finished, as far as all confessed sins are concerned. Every
one who has confessed his sins and repented of them has the assurance of
sins blotted out. He has heard the bells as the high priest resumes his
high-priestly garments, telling of the completed work. He is not only a
pardoned sinner, he is not only forgiven, he is cleansed. "If we confess our sins, He
is faithful and just to forgive our sins, and to cleanse us from all
unrighteousness." 1John 1:9. The forgiveness
has been accomplished in the daily service; the cleansing on the Day of
Atonement. Even
the record of sin is blotted out. Israel is clean.
End Chapter 12
Entry Chapter 13
July 3, 2018
THE SCAPEGOAT
Chapter Thirteen
IN THE CONSIDERATION OF THE DAY OF Atonement we omitted one important part
of the service which deserves special treatment, namely, that of the
scapegoat. On this subject much has been written and different
interpretations have been given. We shall give that which we consider the
true view and which harmonizes best with the general
purpose of the atonement.
The scapegoat is
brought into prominence on the Day of Atonement after the work of
reconciliation is complete. After Aaron "hath made an end of
reconciling the holy place, and the tabernacle of the congregation, and the
altar, he shall bring the live goat: and Aaron shall lay both his hands upon
the head of the live goat, and confess over him all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat, and shall send him away by the hand of a fit man
into the wilderness: and the goat shall bear upon him all their iniquities into
a land not inhabited: and he shall let go the goat in the wilderness."
Lev.16:20-22.
It will be
remembered that the blood of the Lord's goat cleansed the holy place, the most holy,
and the altar of "the uncleanness of the children of Israel,"
and "of their transgressions in all their sins." Lev.16:16,19. It was emphasized that this was not
merely forgiveness, but cleansing. Forgiveness had been obtained in the daily service
when individual sin offerings were brought. The blood had then been
sprinkled and the sin forgiven. It is repeatedly stated that "the
priest shall make an atonement for him, and it shall be
forgiven him." Lev.4:26,31,35. The record of the sin remained, however, until the Day of
Atonement, when it was finally blotted out. This is exactly what happens
in the great day of judgment, of which the Day of Atonement was a type.
Then the books are opened, and the sins of the righteous blotted out. Acts
3:19; Rev.20:12; Dan.7:10. Those who do not have their sins blotted out, will have their names
blotted out. Ex.32:33;
Rev.3:5; Ps.69:28.
This means eternal loss.
The scapegoat served
a definite purpose in the service of the Day of Atonement. The high priest
confessed "over him all the iniquities of the children of Israel, and
all their transgressions in all their sins, putting them upon the head of the
goat." Lev.16:21. The goat
bore the sins "unto a land not inhabited." Verse 22. This ceremony removed the sins from
the camp of Israel and was the last act of the high priest before he washed
himself and resumed his usual garments. Verses 23,24.
Two questions demand
consideration: Whom or what does the scapegoat represent? and, Just what is its part in the services of the Day of
Atonement?
When lots were cast
upon the two goats taken from the congregation, one lot was for the Lord and
the other for the scapegoat. The word here used for scapegoat, Azazel,
has been the subject of much discussion. Some believe the two goats to be
symbolic of Christ, merely representing two phases of the same work.
Others believe that they represent two opposing forces, and that if one is "for
the Lord," and the other "for Azazel," the latter
must mean "for Satan." Some scholars, probably the
majority, hold that Azazel is a personal, wicked, superhuman being; others
contend that it means "one who removes," especially "by
a series of acts." It seems most reasonable to believe that as
one goat is for "the Lord," a personal being, so the other
should also be for a personal being. Moreover, as the two goats are evidently antithetical, the
most consistent view would be that which holds that Azazel must be opposed to "the
Lord." He could be no other than Satan.
While we believe
that the weight of evidence is in favor of considering Azazel as the name of a
personal, wicked spirit, there are certain apparent difficulties which this
view brings to the front, which should have consideration. Chief among
these is the statement that the scapegoat "shall be presented alive
before the Lord, to make an atonement with him, and to let him go for a
scapegoat into the wilderness." Lev.16:10. If Azazel means "a wicked spirit,"
Satan, how can it be possible to "make an atonement with him"?
Surely, it is said, atonement cannot be made with a goat representing Satan.
We believe that a
consideration of the office of the scapegoat furnishes a solution to this
problem. After the atonement with the Lord's goat is finished, after
reconciliation and cleansing have been made for the sanctuary and the altar,
the goat for Azazel is brought out. Note, the priest has "made an
end of reconciling;" the sanctuary and the altar have been cleansed;
atonement has been made; an end has been made of cleansing; then, and not until
then, does the scapegoat appear in its special role. We therefore hold that the scapegoat
has no part in the atonement which has already been accomplished with the blood
of the Lord's goat. That work is completed. The scapegoat has no
part in it whatever.
The objection may be
made that as it is the iniquity of the children of Israel that is put upon the
head of the scapegoat, our argument cannot be sound. The text in question
reads that Aaron should "confess over him all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat, and shall send him away by the hand of a fit
man into the wilderness." Lev.16:21. Let us consider this.
Most sins committed
admit of shared responsibility. The person committing the sin is often mostly
to blame, but this is not always the case. Some people are more sinned
against than sinning. The man who educates a child to steal for him,
cannot escape responsibility by saying that he himself has not stolen.
The one who lures a girl into sin, though not participating in it himself, is
guilty. The parents who fail to instill right principles into their
children, must someday give an account. This is as it should be.
Responsibility for sin is seldom traceable to one person only. Ordinarily
it is shared.
This is particularly
true of Satan's share in the sins of the righteous. The true Christian
does not wish to sin. He abhors it. But Satan tempts him. A
thousand times the man resists, and a thousand times Satan comes back. At
last the man yields; he sins. But he soon repents; he asks
forgiveness. The sin has been recorded in heaven. Now forgiveness
is placed against it. The man is happy. He is forgiven. The
Lord has been gracious to him. Then comes the judgment. The sin is
blotted out. The man's record is clear. But what about Satan's part in the sin? Has that
been atoned for? It has not. Satan must atone for it himself with
his life.
Ideally the
Christian should not sin. Yet there is the possibility. An incident
that occurred years ago may be of interest:
In a certain
college, a student janitor was attempting to close the windows during the convocation
in chapel. He was quietly walking along the outside aisle with a long
pole upraised, his eyes on the windows. A fellow student saw an excellent
opportunity that he felt should not pass unimproved. As the young man
with the pole passed by, intent on his work, the student put out his foot, and
with a resounding crash janitor and pole went to the floor. A prompt
rebuke for his clumsiness was as promptly rescinded when the circumstances were
understood. One man did the falling. The other was responsible.
So, ideally, it should be with the Christian. He may fall but if he
does, it should only be because Satan trips him up. But often he himself is to blame, at least partly. He tempts
Satan to tempt him, and he cannot escape his share of the responsibility.
It would not be just to blame Satan entirely for that of which we ourselves are
partakers. On the other
hand, Satan cannot escape his share. He is the instigator of sin.
He continually tempts men. He is a partaker of all sins committed.
It is conceivable
that some men have come to the place where they enjoy sin, and where Satan
hardly needs to urge them on. While Satan must bear the first
responsibility, the men themselves must bear their share. Not so with the righteous.
They hate sin; they loathe and abhor it. But Satan is continually on
their track. Sometimes he succeeds in tripping them. He must bear
his share of the responsibility.
Thus every sin involves joint
responsibility. Satan has a part in them all. When, on the Day of Atonement, the faithful in Israel had their
sins blotted out, it was because they had previously repented and been
forgiven. Their share in
each sin was atoned for, but not Satan's. He had not repented; he had not
confessed; he had not by faith placed his sin on the great Sin Bearer. He
must therefore bear the sin himself. And so the
sins of Israel which he has tempted them to commit are placed on him.
But this does not
constitute a blood atonement in any way. There is no blood shed.
The goat for Azazel is not killed. The blood is not sprinkled. It
is not carried into the holy place. It is not put upon the horns of the
altar. The flesh is not eaten by the priests. The body is not
burned without the camp. The fat is not put upon the altar, nor the inwards
washed and burned. None
of the things which constitute an offering or sacrifice for sins is done.
The goat atones for sins, only in the way a criminal atones for his sins by
suffering the penalty of the law.
We therefore believe that Azazel represents Satan, and that as such he
has no part whatever in the atonement effected by our Lord. The first goat represents Christ. His blood is shed, and by
means of it the sanctuary, is cleansed. Not until this is done and completed, does the goat for Azazel
appear. This goat accomplishes a definite work which we shall now
consider, but this in no way affects or influences the atonement already
completed. This point should be emphasized.
If the view here presented is correct, we have in the two goats a
complete extermination of all sin. The sins of
God's people are atoned for in the blood of the Lord's goat. The
sanctuary is clean; the people are clean; the priesthood is clean. Into
this cleansing we cannot admit Satan. He has no place in it. Christ
did a complete work and does not need Satan's help. Satan, typified by
the scapegoat, atones for his own sins, and for his part in those sins which he
has caused others to commit.
There are sins other than those committed by God's people. Christ
died for all men; but all men do not choose to avail themselves of His
atonement. Hence, they must bear their own sins and the penalty of them.
Christ has died for them. He has borne their sins. But the time is
coming when He will bear them no longer. Upon Satan as the originator and
instigator of sin will be put all the sins for which he is responsible.
When the two goats
therefore were set before the Lord on the Day of Atonement, they represented
Christ and Satan. The people could choose one or the other as their
representative. If they chose the Lord's goat, they identified themselves
with Christ. If they
chose not to accept the proffered pardon, they automatically allied themselves
with the powers of evil. The choice was before them. On that choice
hung their destiny.
It has been
mentioned before, that the whole service of the Day of Atonement is symbolic of
the day of judgment. The
final judgment includes more than the blotting out of the sins of the
righteous. It includes the eradication of sin from the universe. It
includes placing upon the head of Satan all sin for which he is
responsible. It includes the eventual "cutting off" of
all who have not afflicted their souls. So
in the sanctuary service the sins were placed on the head of the scapegoat
after the cleansing of the sanctuary had been completed. Then those who
had not repented were "cut off." Lev.16:20-22;
23-29.
"When the
ministration in the holy of holies had been completed, and the sins of Israel
had been removed from the sanctuary by virtue of the
blood of the sin offering, then the scapegoat was presented alive before the
Lord; and in the presence of all the congregation the high priest confessed
over him 'all the iniquities of the children of Israel, and all their
transgressions in all their sins, putting them upon the head of the
goat.' In like manner, when the work of atonement in the heavenly
sanctuary has been completed, then in the presence of God and heavenly angels,
and the host of the redeemed, the sins of God's people will be placed upon
Satan; he will be declared guilty of all the evil which he has caused them to
commit. And as the scapegoat was sent away into a land not inhabited, so Satan will be banished to the
desolate earth, an uninhabited and dreary wilderness." --The Great
Controversy, p.658.
"As the priest,
in removing the sins from the sanctuary, confessed them upon the head of the
scapegoat, so Christ will place all these sins upon Satan, the originator and
instigator of sin. The scapegoat, bearing the sins of Israel, was sent
away 'unto a land not inhabited;' so Satan, bearing the guilt of all the sins which he has caused God's
people to commit, will be for a thousand years confined to the earth, which
will then be desolate, without inhabitant, and he will at last suffer the full
penalty of sin in the fires that shall destroy all the wicked. Thus the great plan of redemption will reach its
accomplishment in the final eradication of sin, and the deliverance of all who
have been willing to renounce evil."--Id., pp.485,486.
The banishment of
the scapegoat represents the final eradication of sin. He therefore plays an
important part in the services of the Day of Atonement. In him sin is
finally destroyed and Israel is safe.
The Day of Atonement was the great day in
Israel. On that day there was a division of the people into two
groups. The one group afflicted their souls. They had confessed
their sins; they had made restitution and brought their offering. Now
they awaited the outcome. When the bells of the high priest were heard as
he finished the work of atonement, they knew that all was well. God had
accepted them. They were cleansed, happy, free. Their sins were
blotted out.
The other group had no part in the atonement. They had not
afflicted their souls. They had not confessed nor made restitution. Now
their sins returned upon their own heads. They were "cut
off."
Thus the Day of Atonement was the great
day of division. There were two classes on that day, and only two. One
was forgiven, cleansed, saved. The other was unrepentant, filthy, "cut
off." Each had made his own decision. Their decision settled
their destiny. When the day was done, the camp was clean. One of two things had happened to
each person. Sin had been removed from him, or he himself had been
removed. In either case the camp was clean.
Thus it shall be in the end of the
world. "It shall come to pass, that he that is left in Zion, and
he that remaineth in Jerusalem, shall be called holy, even every one that is
written among the living in Jerusalem." Isa.4:3. God shall again cleanse His people. "Those
that remain in Zion shall be holy, every one that is written among the living
in Jerusalem." The rest will be shaken out, cut off.
It must have been
with profound feelings that Israel witnessed the final removal of sin from the
camp. When the goat was led away carrying its load of sin, they knew that
but for the grace of God they would themselves be carrying their sins to
execution. They had seen the Lord's goat die. It had died for
them. Now they had visibly presented to them the removing of sin from
Israel. The goat was being led away to a fate unknown. Eventually,
death would result. That also would have been their doom unless the Lord
had helped them.
The type is not in all respects true to facts. In the final
disposition of sin, the wicked are destroyed. This was not done in
Israel. They were "cut off." That
ordinarily meant exclusion from the privileges of Israel, or what we would now
mean by exclusion from the church. It was therefore possible for an
unrepentant sinner to see the scapegoat being led away and excluded from the
camp. That was typical to him of his own exclusion. He would no longer
have any part in Israel. He was being cut off from God's people, an
outcast, fit only for destruction. This would constitute a powerful object lesson to him, and might lead to serious reflection and repentance.
End Chapter 13
Entry Chapter 14
July 4, 2018
FEASTS AND HOLY
CONVOCATIONS
Chapter Fourteen
IN THE TWENTY-THIRD CHAPTER OF LEVITICUS are recorded the feasts and holy
convocations which the Lord commanded His people to observe. There are
seven in all. Three of them are the great festivals of the year, the
Passover, Pentecost, and the Feast of Tabernacles. Of these it is
written: "Three times in a year shall all thy males appear before the
Lord thy God in the place which He shall choose; in the Feast of Unleavened
Bread, and in the Feast of Weeks, and in the Feast of Tabernacles: and they
shall not appear before the Lord empty." Deut.16:16.
(See also Ex.23:17; 34:23.)
The two words used
to denote "feasts" and "holy convocations"
differ considerably in their meaning. Hag, which belongs especially to the
three feasts above named, means "a joyous occasion, a festival, a
feast." Moadeem has reference rather
to appointed times, stated observances, holy convocations, or solemn
meetings. An example
of Moadeem would be the Day of Atonement, which was
not a feast or festival in any sense of the word, but a holy convocation. Lev.23:26-32.
Besides the Passover, Pentecost, the Feast of Tabernacles, and the Day of
Atonement, there were three others, namely, the Feast of Trumpets, occurring on
the first day of the seventh month, the Feast of Unleavened Bread, and the
Feast of First Fruits. Lev.23:24,6,9-14; Ex.12:17;
Num.28:17. The two last-named feasts were
celebrated in connection with the observance of the Passover,
but are plainly spoken of as distinct from it. Ex.12:12,15,17;
Num.28:16,17; Lev.23:9-14. As
they are mentioned separately and as they have special significance, we are
placing them among the seven feasts of the Lord.
The Passover was
observed on the fourteenth day of the first month, the Feast of Unleavened
Bread began on the fifteenth day of the same month, and the first fruits were
waved on the sixteenth day. Lev.23:5,6,11. The
first three feasts thus came in the first month of the year. The last
three feasts came in the seventh month: the Feast of
Trumpets on the first day, the Day of Atonement on the tenth day, and the Feast
of Tabernacles on the fifteenth day. Verses 24,27,39. The Feast of Pentecost came between
these two groups of feasts, fifty days from the "morrow after the
sabbath," by which is meant the sixteenth day of Abib, the first
month. This would bring
Pentecost in the latter part of the third month of the Jewish year, our May or
June. Verses
15,16.
The Passover
The Passover was instituted as a memorial of Israel's deliverance from
Egyptian bondage. On the tenth day of the first mouth
a lamb was selected for each household, "according to the number of the
souls," or if the household was small, two or more households could
unite about one sacrifice. The lamb was kept until the fourteenth day,
when it was killed in the evening, and the blood sprinkled on the doorposts. Ex.12:1-7. The same night the flesh was eaten,
not boiled as usual, but roasted. Only unleavened bread could be used, "and
with bitter herbs they shall eat it." Verse 8. In later years, there were some
modifications of this ritual, but the essential points remained the same.
The Passover
sacrifice is distinguished by being called "My sacrifice." Ex. 23:18;
34:25. While it is probably not best to stress such an
expression, it is at least worthy of notice. The Passover commemorated Israel's
departure from Egypt. The New Testament makes it also a forward-looking
ordinance. "Christ our Passover is sacrificed for us." 1Cor.5:7. With this symbolic representation in
mind, some analogies are easily perceivable. In the crucifixion not a bone of Christ's body was broken. John 19:36. Not a bone of the Passover lamb must be broken. Ex.12:46;
Num.9:12. The Passover was killed the fourteenth day of
Abib and eaten on the fifteenth. Ex.12:6-10. Christ died
at Passover time. John 19.14. The
sprinkling of the blood meant a "passing over" in mercy, a
deliverance from death. Ex.12:13. So through His blood there has been a passing
over of the sins done aforetimes. Rom.3:24. The Passover sacrifice was a lamb. Ex.12:3. So Christ was "the Lamb of God."
John 1:29.
The lamb was to be
without blemish. Ex.12:5. So Christ
was without blemish. 1Peter 1:19. The flesh of the lamb was to be eaten. Ex.12:7. So we are to partake of His flesh. John
6:51.
Closely connected
with the Passover, yet distinguished from it, was the Feast of Unleavened
Bread. The two feasts were in reality part of
the same observance, so that the names are used interchangeably; yet in purpose
they were somewhat different. The command of God was explicit as to what
should be done. "Seven days shall ye eat unleavened bread; even
the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh
day, that soul shall be cut off from Israel." Ex.12:15. God's commentary on this reads: "Let us
keep the feasts, not with old leaven, neither with the leaven of malice and
wickedness; but with the unleavened bread of sincerity and truth." 1Cor.5:8.
The Passover and the
Feast of Unleavened Bread are fruitful in their teachings of gospel
truths. In the slain lamb, provision was made for saving the
first-born. But the death of the lamb was not enough to assure
salvation. The blood must be struck on the doorpost. There must be
individual application of the sacrifice. The sprinkling of the blood was
as important as the death of the lamb. Yet this was not enough. The
flesh must be eaten, and it must be eaten under proper conditions. "Thus shall ye eat it; with your loins girded, your shoes on
your feet, and your staff in your hand; and ye shall eat it in haste: it is the
Lord's Passover." Ex.12:11. And even
this was not enough. All leaven must be purged away. "Whosoever
eateth that which is leavened, even that soul shall
be cut off from the congregation of Israel, whether he be a stranger, or born
in the land." Verse 19.
The Passover is symbolic of Christ's death. He
is our Passover. 1Cor.5:7. On the cross He died for us. Provision
was there made for every one to be saved who abides by
the conditions of life. But the cross itself saves no one. It only
provides salvation. There must be individual application of the blood
provided.
The command to
Israel was: "Take a bunch of hyssop and dip it in the blood that is in
the bason,
and strike the lintel and the two side posts with the blood that is in
the bason." Ex.12:22. The promise was that if they did this, then when
the Lord "seeth the blood upon the lintel, and on the two side posts,
the Lord will pass over the door, and will not suffer the destroyer to come in
unto your houses to smite you." Verse 23. The provisions here mentioned saved the first-born from the destroying
angel. The death of the lamb provided the means of salvation; the
application of the blood made efficacious the means provided. Both were
necessary.
It is one thing to
be saved from death. It is another to have the means of sustaining life.
This was provided positively in the eating of the flesh, negatively in the
abstention from leaven. Christ says: "I am the living bread which
came down from heaven: if any man eat of this bread,
he shall live forever: and the bread that I will give is My flesh, which I will
give for the life of the world." John 6:51. Israel was told to roast the lamb entire. The
command was to "roast with fire; his head with his legs, and with the
purtenance thereof." Ex.12:9. Each family was to gather a sufficient number of
people together so that all the flesh would be eaten. Verse 4. Nothing was to he carried out of the
house, and nothing left until morning. Whatever remained of those parts
that could not be eaten was to be burned. Verses 10,46. This could prefigure nothing else than
an entire assimilation of Him whom the lamb represented by those for whom the
blood was shed. It means the entire identification of Christ and the
believer. It means the acceptance of the fullness of God.
Leaven was to be
entirely excluded. We are not left in doubt as to the spiritual meaning
of leaven. It stands for malice and wickedness. 1Cor.5.8. It stands for false doctrine as
exemplified in the teachings of the Pharisees, the Sadducees, and the
Herodians. Matt.16:6; Mark 8:15. The leaven of the Pharisees is greed and
injustice (Matt.23:14), a
dog-in-the-manger spirit (verse 13), false zeal (verse 15),
wrong estimates of spiritual values (verses 16-22), omission of judgment, mercy, and faith (verse
23), vain punctiliousness (verse
24), hypocrisy (verses 25-28), intolerance (verses 29-33), cruelty (verses 34-36). The leaven of the Sadducees is
skepticism (Matt 22:23), lack of
knowledge of the Scripture and of the power of God (verse 29). The leaven of the Herodians is
flattery, worldliness, and hypocrisy (Matt.22,16-21), and plotting evil against God's servants (Mark
3-6).
The New Testament
counterpart of the Passover is found in the Lord's supper, the communion
service. After Christ had come, there could be no more virtue in slaying
the Passover lamb, prefiguring His coming. But there would be virtue in commemorating the
sacrifice of Calvary, and its sustaining power. For this reason the Lord instituted the sacrificial meal of communion
to call to mind the facts of our salvation and the provisions made on the cross.
Like its prototype, it points both backward and forward. We are to
remember Calvary "till He come." 1Cor.11:26.
"These types
were fulfilled, not only as to the event, but as to the time. On the fourteenth
day of the first Jewish month, the very day and month on which, for fifteen
long centuries, the Passover lamb had been slain, Christ, having eaten the
Passover with His disciples, instituted that feast which was to commemorate His
own death as 'the Lamb of God, which taketh away the sin of the world.'
That same night He was taken by wicked hands, to be crucified and slain.
And as the antitype of the wave sheaf, our Lord was raised from the dead on the
third day, 'the first fruits of them that slept,' a sample of all the
resurrected just, whose 'vile body' shall be changed, and 'fashioned like unto
His glorious body.'" --The Great Controversy,
p.399.
The observance of
the presentation of the
first fruits was a part of the celebration of the days of unleavened
bread. The presentation took place on the "morrow after the
sabbath" the sixteenth day of Abib. Lev.23:11. This day was not one of holy convocation, nor was
it a sabbath, but an important work was nevertheless done on that day. On
the fourteenth day of Abib a certain portion of a field of barley was marked off to be cut down in
preparation for the presentation on the sixteenth. Three selected men cut
the barley in the presence of witnesses, having already tied the sheaves
together before cutting them. After being cut, the sheaves were all tied
together into one sheaf and presented before the Lord as "a sheaf of
the first fruits." "He shall wave the sheaf before the
Lord, to be accepted for you: on the morrow after the sabbath the priest shall
wave it." Lev.23:11. Besides
this, "a he-lamb without blemish," and a meal offering mingled
with oil, and a drink offering were offered to God. Verses 12,13. Not until this was done could Israel
begin to use any of the fruits of the field.
This offering was an
acceptance offering. It was a presentation of the first fruits.
Doubtless it has reference, first of all to "Christ
the first fruits; afterward they that are Christ's at His coming." 1Cor.15:23.
If we sum up the
teachings of the Passover observance, we have the following important
reflections: The Passover
is symbolic of the death of Christ. As the Passover lamb died, so Christ
died. The blood of the lamb delivered Israel of old from the destroying
angel. The blood of Christ now reconciles.
The Passover is symbolic of the resurrection as
typified in the wave sheaf. The type is perfect even as to
time. The lamb died on the evening of the fourteenth day of Abib.
On the sixteenth, the "morrow after the sabbath," the first
fruits, which had previously been cut down, were presented before the Lord.
Christ died Friday evening. He rested in the grave over the
Sabbath. The "morrow after the Sabbath," "Christ
the first fruits" was raised from the grave and presented Himself
before the Lord for acceptance. The "morrow after the sabbath"
was not "a holy convocation," nor a sabbath, either in type or
antitype, but an important work was done that may need amplification.
Note by Ron: The wave sheaf of barley is symbolic of the bride, the
144,000, who are the firstfruits. They are ready first and it is they who give
the Loud Cry to the world. Isa. 62 and COL 405-406. End note.
When Christ arose
the first day of the week, it was necessary for Him to ascend to the Father to
hear the words of God's acceptance of the sacrifice. On the cross His
soul was in darkness. The Father hid His face from Him. In despair
and agony He cried out: "My God, My God, why hast
Thou forsaken Me?" Matt.27:46.
"Satan with his fierce temptations wrung the heart of Jesus.
The Saviour could not see through the portals of the tomb. Hope did not
present to Him His coming forth from the grave a conqueror,
or tell Him of the Father's acceptance of the sacrifice. He feared that
sin was so offensive to God, that their separation was to be eternal. Christ felt the anguish which the sinner will feel when mercy
shall no longer plead for the guilty race. It was the sense of sin, bringing the Father's
wrath upon Him as man's substitute, that made the cup He drank so bitter, and
broke the heart of the Son of God." --The Desire of Ages, p.753.
Now the resurrection had taken place. The first thing Christ must
do was to appear in the presence of the Father and hear from Him the blessed
words that His death has not been in vain, but that the sacrifice was accepted
as amply sufficient. So He
must ascend to the heavens above and in the presence of the universe hear from
the Father Himself the words of assurance; then He must come back to earth
again to those who were yet sorrowing for His death, not knowing that He had
been raised, and show Himself openly. This He did.
"Jesus refused
to receive the homage of His people until He had the assurance that His
sacrifice was accepted by the Father. He ascended to the heavenly courts,
and from God Himself heard the assurance that His atonement for the sins of men
had been ample, that through His blood all might gain eternal life. The
Father ratified the covenant made with Christ, that He would receive repentant
and obedient men, and would love them even as He loves His Son. Christ
was to complete His work, and fulfill His pledge to
'make a man more precious than fine gold; even a man than the golden wedge of
Ophir.' All power in heaven and on earth was given to the Prince of life,
and He returned to His followers in a world of sin, that He might impart to
them of His power and glory.
"While the
Saviour was in God's presence, receiving gifts for His church, the disciples
thought upon His empty tomb, and mourned and wept. The day that was a day
of rejoicing to all heaven was to the disciples a day of uncertainty,
confusion, and perplexity."--Id., pp.790-793.
The scriptures were
fulfilled to the letter. "Christ arose from the dead as the first fruits of those that
slept. He was the antitype of the wave sheaf, and His resurrection took
place on the very day when the wave sheaf was to be presented before the Lord.
For more than a thousand years this symbolic ceremony had been performed.
From the harvest fields the first heads of ripened grain were gathered, and
when the people went up to Jerusalem to the Passover, the sheaf of first fruits
was waved as a thank offering before the Lord. Not until this was presented, could the sickle be put
to the grain, and it be gathered into sheaves. The sheaf dedicated
to God represented the harvest. So Christ the
first fruits represented the great spiritual harvest to be gathered for the
kingdom of God. His resurrection, is the type and
pledge of the resurrection of all the righteous dead. 'For if we believe
that Jesus died and rose again, even so them also which sleep in Jesus will God
bring with Him.'
Note by Ron: The disciiples were the bride of
Christ. DA 179. Not until they had been “gathered out” and prepared by Christ, coult the gospel go to the world.
See DA 232. End note. So it will be at the end-time,
COL 405-406, and Isaiah 62.
"As Christ arose, He brought from the grave a multitude of captives;
the earthquake at His death had rent open their graves, and when He arose, they
came forth with Him. They were those who had been colaborers with God, and who at
the cost of their lives had borne testimony to the truth. Now they
were to be witnesses for Him who had raised them from the dead."--Id., pp.785,786.
The Passover is typical of communion. The eating of
the Passover lamb brought together families and neighbors. It was a communal
meal typifying deliverance. An exchange had been effected,
and their firstborn was spared because the lamb died. Such a deliverance
called for consecration. All sin must be put aside. There must be
no leaven anywhere. Every corner must be examined, every nook searched
for traces of it. "Holiness unto the Lord." Nothing less
would be accepted.
All this and more
the Passover meant to Israel of old. As the Lord's supper is the New Testament substitute for "the
Lord's Passover," it should mean no less to us than it did to them.
There is grave danger that
we forget or fail to appreciate the wonderful blessings God has in store for
those who "worthily" partake of the ordinances of the Lord's
house. We would do well to study the Passover as given to Israel, that we
may appreciate more the Christ who is our real Passover Lamb, and whose death
is commemorated in the communion service.
Pentecost
Pentecost came fifty days after the presentation of
the wave sheaf on the sixteenth of Abib. From that day
"shall ye number fifty days; and ye shall offer a new meat offering
unto the Lord. Ye shall bring out of your habitations two wave loaves of
two tenth deals: they shall be of fine flour; they shall be baken
with leaven; they are the first fruits unto the Lord." Lev.23:16,17.
As the wave sheaf
was presented at the beginning of the harvest before any of the new yield could
be used, so Pentecost came at the end of the harvest of all grains, not only of
barley as in the case of the wave sheaf, and
represented the joyous acknowledgment of Israel's dependence upon God as the
giver of all good gifts. At this time it was not
a sheaf that was presented, but two wave loaves of fine flour, baked with
leaven, together with "seven lambs without blemish of the first year,
and one young bullock, and two rams." Verses 17,18. This was accompanied by a goat for a sin offering and two lambs
for a peace offering. Verse 19.
In the Passover
celebration, it was particularly enjoined that no leaven was to be eaten or
found. At Pentecost two loaves were to be presented, "baken with leaven." Verse 17. The wave sheaf is "Christ the first fruits."
He was without sin. The bread is not God's immediate creation. It
is partly man's work. It is imperfect, it is mixed with leaven. But
it is accepted. It is waved "before the Lord, with the two lambs:
they shall be holy to the Lord for the priest." Verse 20.
Pentecost is symbolic of the outpouring of the Holy
Spirit. As the wave loaves were offered fifty days after the wave
sheaf was presented, so there were just fifty days between the resurrection of
Christ and the outpouring of the Spirit on Pentecost. Acts 2:1-4.
Forty of these days Christ spent on earth instructing and helping His
disciples. Acts 1:3. Then He
ascended, and for ten days the eleven disciples continued in prayer and
supplication until "the day of Pentecost was fully come."
With Pentecost came the fullness of the Spirit.
These ten days were
important ones for the church on earth. They were also important in heaven.
When Christ "ascended
up on high, He led captivity captive, and gave gifts unto men." Eph.4:8. Those who
had been raised at Christ's death and had come "out of the graves after
His resurrection," ascended with Him to heaven, and were then
presented before the Father as a kind of first fruits of the resurrection. Matt.27:52,53.
"All heaven was
waiting to welcome the Saviour to the celestial courts. As He ascended,
He led the way, and the multitude of captives set free at His resurrection
followed. The heavenly host, with shouts and acclamations of praise and
celestial song, attended the joyous train.
"As they draw
near to the city of God, the challenge is given by the escorting angels, --
'Lift up your heads, O ye gates;
And be ye lift up, ye everlasting doors;
And the King of glory shall come in!'
"Joyfully the
waiting sentinels respond, --
'Who is this King of glory?'
"This they say,
not because they know not who He is, but because they would hear the answer of
exalted praise--
'The Lord strong and mighty,
The Lord mighty in battle!
Lift up your heads, O ye gates;
Even lift them up, ye everlasting doors;
And the King of glory shall come in!'
"Again is heard the challenge, 'Who is this King of glory?'
for the angels never weary of hearing His name exalted. The escorting
angels make reply--
'The Lord of hosts;
He is the King of glory!'
"Then the
portals of the city of God are opened wide, and the angelic throng sweep
through the gates amid a burst of rapturous music.
"There is the
throne, and around it the rainbow of promise. There are cherubim and
seraphim. The commanders of the angel hosts, the sons of God, the
representatives of the unfallen worlds, are assembled. The heavenly
council before which Lucifer had accused God and the Son, the representatives
of those sinless realms over which Satan had thought to establish his dominion,
--all are there to welcome the Redeemer. They are eager to celebrate His
triumph and to glorify their King.
"But He waves
them back. Not yet; He cannot now receive the coronet of glory and the
royal robe. He enters into the presence of His
Father. He points to His wounded head, the pierced side, the marred feet;
He lifts His hands, bearing the print of nails. He points to the tokens
of His triumph; He presents to
God the wave sheaf, those raised with Him as representatives of that great
multitude who shall come forth from the grave at His second coming.
He approaches the Father, with whom there is joy over one sinner that repents;
who rejoices over one with singing. Before the foundations of the earth were laid, the Father and the
Son had united in a covenant to redeem man if he should be overcome by Satan.
They had clasped their hands in a solemn pledge that Christ should become the
surety for the human race. This pledge Christ
has fulfilled. When upon the cross He cried out, 'It is finished,' He
addressed the Father. The compact had been fully carried out. Now
He declares, 'Father, it is finished. I have done Thy will, O My God.
I have completed the work of redemption. If Thy justice is satisfied,' 'I
will that they also, whom Thou hast given Me, be with Me where I am.'
"The voice of
God is heard proclaiming that justice is satisfied. Satan is vanquished.
Christ's toiling, struggling ones on earth are 'accepted in the Beloved.'
Before the heavenly angels and the representatives of unfallen worlds, they are
declared justified. Where He is, there His church shall be. 'Mercy and truth
are met together; righteousness and peace have kissed each other.' The Father's
arms encircle His Son, and the word is given, 'Let all the angels of God
worship Him.'
"With joy
unutterable, rulers and principalities and powers acknowledge the supremacy of
the Prince of life. The angel host prostrate themselves before Him, while
the glad shout fills all the courts of heaven, 'Worthy is the Lamb that was
slain to receive power, and riches, and wisdom, and strength, and honor, and
glory, and blessing!'" --The Desire of Ages, pp.833,884.
"When Christ
passed within the heavenly gates, He was enthroned amidst the adoration of the
angels. As soon as this ceremony was completed, the Holy Spirit descended
upon the disciples in rich currents, and Christ was indeed glorified, even with
the glory which He had with the Father from all eternity. The Pentecostal
outpouring was Heaven's communication that the Redeemer's inauguration was
accomplished. According to His promise He had sent the Holy Spirit from
heaven to His followers, as a token that He had, as priest and king, received
all authority in heaven and on earth, and was the Anointed One over His
people." --Acts of the Apostles,
p.38.
Feast of Trumpets
The Feast of Trumpets came on the first day of the eleventh month, and was preparatory to the Day of Atonement which
came on the tenth day of the month. It was a solemn call to all Israel to
prepare to meet their God. It announced to them that the day of judgment
was coming, and that they must get ready for it. It was a merciful
reminder to them of the need of confession and consecration. As we have
elsewhere discussed the matter of atonement, it may not be necessary here to
emphasize either the Feast of Trumpets or the Day of Atonement.
Feast of Tabernacles
This was the last
feast of the year and came ordinarily in the latter part of our October, after
the harvest was over and the fruit gathered. It was a joyous occasion for
all. The Day of Atonement was past, all misunderstandings had been
cleared up, all sins confessed and put aside. Israel was happy, and their
happiness found expression in the Feast of Tabernacles.
The feast began with
a day of holy convocation. Lev.23:35. The people
were to take "boughs of goodly trees, branches of palm trees, and the
boughs of thick trees, and willows of the brook; and ye shall rejoice before
the Lord your God seven days." Verse 40. These branches they were to make into booths, and in these they
were to live during the feast. On the Day of Atonement
they were to "afflict their souls." At the Feast of Tabernacles they were to "rejoice before the Lord
your God seven days." It was altogether the most
happy occasion of the year when friends and neighbors renewed communion
and dwelt together in love and harmony. In this respect it was prophetic
of the time when the great ingathering of God's people shall take place, and
they shall come "from the east and the west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven." Matt.8:11.
The Feast of
Tabernacles was commemorative of the time when Israel lived in tents in the
wilderness during their forty years of wandering. "Thou shalt
remember that thou wast a bondman in Egypt: and thou shalt observe and do these
statutes. Thou shalt observe the Feast of Tabernacles seven days, after
that thou hast gathered in thy corn and thy wine: and thou shalt rejoice in thy
feast, thou, and thy son, and thy daughter, and thy manservant, and thy
maidservant, and the Levite, the stranger, and the fatherless, and the widow,
that are within thy gates. Seven days shalt thou keep a solemn feast unto
the Lord thy God in the place which the Lord shall choose: because the Lord thy
God shall bless thee in all thine increase, and in all the works of thine
hands, therefore thou shalt surely rejoice." Deut.16:12-15.
It is well to
remember how God has led us in times past. It is well to bring to mind His providences. We are sometimes
inclined to complain. Might it not be well to think of the many blessings
God has bestowed upon us, and the wonderful way He has led us? It would
make us more appreciative and thankful. And that is a vital part of
religion.
End Chapter 14
Entry Chapter 15
July 5, 2018
PRAYER
Chapter Fifteen
EVERY SACRIFICE OFFERED WAS IN
REALITY a prayer to God for help. It might be, as in the case of
sin and trespass offering, a prayer for forgiveness. Or it might be a
prayer of thanksgiving and praise as in the peace offering. Again it might be a prayer of consecration and dedication as
in the burnt offering, or of communion as in the meal offering. It might
be a prayer of thanksgiving for a special deliverance, or a prayer for a thing
much desired as in the vow and freewill offering. Or it might be that God
had healed of a sickness, or a woman had been brought safely through
childbirth, or some great deliverance had been wrought. All such
occasions called for special thanksgiving and praise and an appropriate
offering.
In its highest exercise, prayer is communion. This needs to be emphasized, for to many
Christians prayer is merely a means of getting something from God. They
feel their lack in certain respects. What easier way is there than to ask
God for that which they need? Has not God promised to supply that which
we lack? As a result of this way of thinking, many
prayers consist mostly of asking for things, some of them good, some not so
good, some positively harmful, some impossible of fulfillment. To such
people God is the source of supply, the great giver, the inexhaustible fountain
of gifts. All they need to do is ask, and God will do the rest.
They measure their Christianity by the answers they receive to their petitions, and feel that their prayers are not effective
when the request is denied. Their prayers mostly take the form of
petition. They are continually asking for something, and they believe
that God does or should answer their petition. As the prodigal son, they
pray, "Father, give me." Luke 15:12.
It cannot be denied
that prayers of petition -- asking for things -- are a legitimate form of prayer.
We shall always need to ask God for the things we desire. But it is to be
emphasized that prayers of petition must not become the prevailing form of
prayer. Prayers of
praise, thanksgiving, and adoration must always have the preeminence.
Submissiveness to the will of God, complete dedication to Him, and thorough
consecration would indicate the form prayers should take. When our prayers are changed from an
effort to get God to do what we want into an intense desire to find out what
God wants, our prayers will not so often take the form of asking merely for things, and demanding that God forth-with answer our prayers
in the specific way we desire.
It would indeed be better for most of us to cease asking for things for a
while and concentrate our entire efforts on what God wants us to have or to
be. When we find this out we are on sure ground. Then we can ask of
God, confident that His will is to be done. The great problem confronting
us is to find out God's will, and then search our hearts to make sure that we
really want God's will to be ours.
Some one has said
that prayers are an effort on the part of the petitioner to have God change His
mind. Many are making no effort to find out what God wants, although they are
very clear themselves on what they want. Their prayer is really, "Thy will be changed,"
not, "Thy will be done." They are struggling with
God. They are agonizing in prayer. They are demanding of God that which
they believe should be done. It does not occur to them that the first thing to find out is, Does God
really want me to have the thing that I so much desire? Is it for my
good? Is it God's will? Has the time come for it to be done? Is
there something I must do first? Am I really willing
to submit everything to God, so that if He does not give me what I desire, I
will be satisfied and thank Him for what He does give; or am I really more
intent on getting what I want than I am on ascertaining God's will?
It may be well to
enumerate some things that prayer is not. It is not a substitute for
work. A Christian confronted with a hard problem has a right to ask God's
help and to expect that He will respond. But this does not excuse him
from hard, taxing labor. God
will strengthen the intellect, He will invigorate the mind; but He will not
accept prayer as a substitute for mental effort or give to those who are merely
slothful. Such as are capable of learning
the multiplication table and have the opportunity to do so, must not shun the
effort necessary, trusting that God through prayer will do for them that which
will make unnecessary any mental exertion. In most cases, work and prayer
go together. Neither one is sufficient in itself.
The aim of prayer is
not merely to get God to do something we want. Some apply worldly methods
and have a worldly philosophy in their approach to prayer. They have
learned that as far as the world is concerned, to get anything they must "go
for it," and so they take for granted that to get anything out of God
they must "go for it." They act as though God were not
willing to grant their petition without a great deal of coaxing,
and seem to believe that by persistency and wheedling they can get out
of God that which He would not otherwise give them. They take the
importunate widow as their example, not seeming to realize that this parable is
given to show what God is not. No one can get out of God that which he
desires, merely by continually annoying Him. It needs to be emphasized
that God is not like the unjust judge. He is a father, more willing to
give good gifts to His children than they are to receive them. Wheedling,
coaxing, cajoling, teasing, annoying, mere persistency, does not avail with
God.
The impression must
not prevail, however, that there is no such thing as wrestling in prayer, or
that we need only mention to God once and for all what we want
and it will be forthcoming. Prayer is not quite as simple as that.
No, there is need of agonizing, prevailing prayer, prayer that goes to the
heart of things, and is not satisfied till lives and things are changed.
Jesus prayed all night; Jacob wrestled with the angel; Daniel sought the Lord
with prayer and fasting; Paul besought the Lord again and again. We need
not less prayers, but more. And we need to learn to pray in faith.
This perhaps is the vital point.
Prayer is not
monologue. It may be audible, or it may be the unspoken desire of the
soul. In either case,
ideal prayer is communion. Some pray at length, informing God of
things of which he is already aware. They call His attention to many
matters that need correction. They seem to believe that God is in danger
of forgetting certain things that need to be done, and their prayers take the
form of reminding God of what He should do. Having called God's attention
to the need of the world as they see it, they feel they have done their
duty. They have "said their prayers" and informed God of
their own needs and those of others, and with an "Amen" their "conversation"
stops. It has been a monologue entirely. They hope that God will
use judiciously the information which they have conveyed to Him, and that He
will do something about the matters concerning which they have prayed.
Many consider prayer
a one-way communication, man speaking to God. Yet this is not the highest
form of prayer; for as stated above, ideal prayer is communion. In true
prayer God speaks to the soul as well as man to God. True friendship will not last long
where one does all the speaking. In our prayers we too often do all the
talking and expect God to do all the listening. And yet, may it not be
possible that God would like to communicate with us as well as we with
Him? This he often does by bringing certain scriptures to our
remembrance. Is it too much to believe that after we have offered
an earnest prayer which we believe God in heaven has heard, He might wish to
say a word to us? Is it possible that after we have said "Amen,"
God is just ready to communicate with us, but we get up from our knees and do
not give God a chance to speak? We hang up the receiver, as it
were. We "ring off." Can it be conceived that the
true Christian is forever speaking to God and God has no message for him? It must be painful to God to be shut
out just at the moment when He is ready to communicate
with us. It would seem that after this has
happened several times, God can come to no other conclusion than that we are
not very anxious to have communion with Him. We merely "say"
our prayers, and when we are done, we walk away. Such prayer surely
cannot be all that God means by "communion."
Let us repeat,
prayer is communion. It
is more than conversation; it is intimate fellowship. It is an
exchange of views and ideas. It presupposes sympathetic understanding and
confidence. It need not always be accompanied by words. Silence may
be more eloquent than torrents of oratory. It is rather a kind of
friendship grounded in quiet confidence and assurance, unaccompanied by
spectacular demonstrations or outbursts.
Meditation is a vital ingredient of prayer. It may almost
be said to be its better part. And yet it is mostly neglected. We
appear before God, present our petition, and depart. Next time, we do the
same. We keep God informed in regard to our
status, tell Him of some things that need attention, and having thus delivered
our souls, we close the interview. This is repeated day after day, but it
cannot be said to be a very satisfactory experience. Is there nothing
better? There must be.
The psalms,
especially those of David, sound the depths of Christian feeling. David
passed through some soul-harrowing experiences. Once he was fleeing from
Saul into the wilderness. There he penned the sixty-third psalm. It
is the cry of a soul longing for God, for a deeper knowledge of and acquaintance
with God, especially in prayer. David was evidently not satisfied with
his prayer experience. God seemed far away. He did not
answer. David experienced the feeling of seeming to address nobody, in an
empty room. Yet he longed for God. His soul thirsted for the living
God. Was there no way in which he could get into real communion with Him?
Then David found the
way. He found satisfaction. He learned the real meaning and method
of prayer. Of this he speaks in Psalms 63:5,6, "My soul shall be
satisfied as with marrow and fatness; and my mouth shall praise thee with
joyful lips: when I remember Thee upon my bed, and
meditate on Thee in the night watches." Note the wording: "My soul shall be
satisfied...when I remember Thee upon my bed, and meditate."
David had prayed before. Now to prayer he adds meditation,
and says that when he does this his "soul shall be
satisfied." To him it is as "marrow and fatness,"
and he praises God "with joyful lips." At last his soul
is satisfied.
This record is of
great value. Many souls, like David, cry out for the living God. They are
not satisfied. They believe that there must be something better than they
are experiencing. They pray and pray and pray, and yet God seems far
off. He does not reveal himself. Once in a while
they have a fleeting glimpse of Him, and then He is gone. Is there
anything better in store or is this all that Christianity and prayer hold for
them? There must be something better. And David found it. "My
soul shall be satisfied." How wonderful to have the soul hunger
satisfied! And this possibility may become a reality! David points
the way when he says that it may be obtained through remembering God and
through meditation. Most Christians remember God. They pray.
In fact it may be said, and rightly, that no one can
be a child of God and not pray. But not many are practiced in the art of meditation. They pray, but
do not meditate. Yet one is as important as the other. It was when
David added meditation to prayer that he at last could say that his soul was
satisfied. It may be that we shall have the same experience.
Few Christians
meditate. They are too busy. Their work makes too many demands upon
them. They rush from one thing to another and have little time to counsel
with their own souls or with God. There is so much to be done.
Unless they strain every nerve and are busy every moment, they are certain
souls will be lost. They have no time to sit at the feet of the Master
while the world is perishing. They must be up and doing. Activity
is their watchword. Withal they are honest and conscientious.
Yet how much is lost
to themselves and to the world because of lack of meditation! No soul can
rush into the presence of God and out again and expect to enjoy communion with
Him. The peace that passes understanding does not dwell in a restless
heart. "Take
time to be holy," is more than a mere sentiment. It takes time
to commune with God, time to be holy. "Stand in awe, and sin not:
commune with your own heart upon your bed, and be
still. Selah!" Ps.4:4. The last statement needs special emphasis.
"Be still." We are too restless. We need to learn
quietness with God. We need to be still.
"My soul, wait thou in
silence for God only." Ps.62:5, A.R.V. Let these words sink deep into each consciousness. "My
soul." This is addressed to every Christian. This is a
command and also a promise. Wait in
silence. Wait in silence for God. Wait thou in silence for
God. Wait thou in silence for God only. And the one who waits in silence for God only, at
His invitation, will not be disappointed. He will be satisfied.
What a wonderful
invitation this statement is! You have prayed, you have poured out your soul to
Him who alone understands. Do
not say "Amen" and walk off. Give God an opportunity.
Wait for him. Wait in silence. Wait for Him only. And in the
silence of the soul God may speak. He has invited you to wait. Let
your whole soul be intent upon Him. Wait for him only. It may be
that God through the still small voice will make Himself known. Wait in
silence upon God.
To some Christians
this is no new doctrine. They know what it is to commune with God.
They have had precious seasons alone with Him. They have learned to wait in silence. And precious
have been the revelations which have come to them.
To others, however,
this may be a new experience. They have learned to pray, but they have
not learned to wait in silence upon God. Meditation as a part of prayer
has not been important to them. They have conceived of prayer as a certain form
of words reverently addressed to the Father in heaven. With their "Amen"
the communion is at an end. And so indeed it may be, though God does not
intend it thus. Amen may
mean the end of man's speaking, but it should not be the end of the
interview. God invites us to wait in silence. He may wish to speak,
or He may not. In any event, we are to wait. And as we wait, God
may see fit at once to bring conviction to our minds.
Many are inclined to
speak too much. We have all had experience with persons who come
ostensibly to seek counsel, but who in reality come
only to present their own views. They seem anxious for the interview, yet
hardly an opportunity is afforded for any counsel, for they occupy the time
themselves and seem satisfied when they have presented their story. When
some measure of agreement with their view is elicited, they are content.
The impression is distinct that they did not come for counsel, but to impart
information.
So, too often, with
prayer. The most important part is not our speaking to God, but God's
speaking to us. True, God loves to have us pray. Our prayers are music to
Him. We cannot tire Him. And yet, would it not be well to give God
an opportunity to communicate with us? Would it not be well for us to
have a listening attitude? Would it not be well for us to do exactly what
we are counseled to do, wait in silence for God only? Surely God will not
let us wait in vain. Who
has not felt the tremendous power of the few moments of silence after the
benediction? Who has not felt the presence of God in the stillness of the
sanctuary? It would be well for us to explore the power of the realm of
silence. God is there.
There is always
danger of going to extremes. There are those who reject or think lightly
of the instruction given in the Bible and depend almost wholly on
impressions. Such are in great danger. We believe that God will
lead those who are willing to be led, but we believe also that such leading will
always be in harmony with God's revealed will, and
will not in any way contradict the written word. Wonderful as is the
privilege of communing with God, and wonderful as is the privilege of
meditation, there is danger of their misuse. Especially should the
younger Christians be on their guard. Only long experience in the things of God, backed by a life
of obedience to God's will, enables one to judge the processes of the mind.
Satan is ever near to suggest his own thoughts, and spiritual discernment is needed to know the voice
speaking. This, however, should not cause even young Christians to
omit meditation. Far from it. God is ever near, to help and guide, and we may believe
that the quiet hour spent with God will yield large results for the
kingdom. We are only issuing a warning to such as would be led by a voice
speaking to the soul and neglect the voice speaking through the Word.
In the sanctuary of
old, sacrifice and prayer were combined. Sacrifice stood for sorrow for
sin, repentance, confession, restitution. When the lamb was placed on the altar, the repentant sinner
in type laid himself and his all on the altar. It signified his
acceptance of the justice of the law that demanded a life, it signified his
consecration to God. Without this attitude, the sacrifice of a lamb was
only a mockery. So our prayers may be only a
mockery unless we from a sincere heart abstain from sin and dedicate ourselves
entirely to God. Prayer must have sincerity as a foundation and
background. It must be grounded in repentance and godly sorrow for
sin. It must be evidenced by confession and restitution. A prayer
thus conditioned will not remain unanswered. God is true to His word.
End Chapter 15
Entry Chapter 16
July 6, 2018
THE LAW
Chapter Sixteen
ALL THE SERVICES OF THE SANCTUARY were performed with reference to the law
of God kept in the ark in the inmost apartment of the tabernacle. It was
when this law was broken, that sacrifices were to be brought. "If
a soul shall sin through ignorance against any of the commandments of the Lord
concerning things which ought not to be done, and
shall do against any of them: if the priest that is anointed do sin according
to the sin of the people; then let him bring for his sin, which he hath sinned,
a young bullock without blemish unto the Lord for a sin offering." Lev.4:2,3.
It was the transgression of "the commandments of the Lord"
that necessitated the sacrificial system. It was sin
against God's law that set in motion the entire ritual
of the temple. Sin was the background of the morning and evening
sacrifice, the services of the Day of Atonement, the offering of incense, and
the individual sacrifices for personal sins. And sin is the transgression
of the law.
John the beloved had
a vision of the temple of God in heaven. In that temple he saw the law of God, "the
ark of His testament." Rev.11:19. The law is central even in heaven. So much is this so, that the temple is
called "the temple of
the tabernacle of the testimony," not the temple of incense, or
of blood, or even of the ark.
It is "the temple of the tabernacle of the testimony," the
temple of the law of God. Rev.15:5.
The most sacred city
in Old Testament times was the city in which God had chosen to make His
abode. The most sacred place in that city was the temple. The most sacred place in the temple
was the place called the most holy. The most sacred object in the most
holy was the ark within which were the tables of stone upon which God had
written with His own finger the ten commandments, the law of life, the oracles
of God. This law was the center around which the whole service revolved,
the ground and reason of every ritual. Without the law, the temple
service would be meaningless.
Law is an expression of character, a revelation of mind. For this reason, the law of God is important. It is a part of God, as it
were. It reveals Him. It is a transcript of His character, a finite
expression of the infinite. In it we are given a glimpse of the very mind
of God; a view of that which is the foundation of His government. As God
is perfect, so His law is perfect. As God is eternal, so the principles
of the law are eternal. As God is unchangeable, so the law is
unchangeable. This must of necessity be
so. The law, being a transcript of the character of God, cannot be
changed unless a corresponding change takes place in God. But God does
not change. "I am the Lord, I change not." Mal.3:6. With God
there "is no variableness, neither shadow of turning." James
1:17. He is "the same yesterday, and today,
and forever." Heb.13:8.
The law of God as
contained in the ten commandments has always been a fruitful field of study for
God's children. Numerous are the references in the Bible to the delight
which the saints of God have found in looking into the perfect law of liberty. Far from its
being a task, they have regarded it a pleasure to contemplate the deep things
of God. Hear the
psalmist: "I love Thy commandments above gold; yea, above fine
gold." "Thy testimonies are wonderful." "Thou
through Thy commandments hast made me wiser than mine enemies: for they are
ever with me. I have more understanding than all my teachers: for Thy
testimonies are my meditation." "I have seen an end of
all perfection: but Thy commandment is exceeding broad." Ps.119:127,129,98,99,96.
The ten commandments
were first proclaimed by God at Sinai, and then written by Him on two tables of
stone. Ex.20; 24:12; 31:18. These tables
were placed in the ark in the most holy place of the sanctuary, directly under
the mercy seat and covered by it. Ex.25:16, 21. The writing contained on them, as recorded in the King James
Version of the English Bible, is as follows:
"I am the Lord
thy God, which have brought thee out of the land of Egypt, out of the house of
bondage.
1. "Thou
shalt have no other gods before Me.
2. "Thou
shalt not make unto thee any graven image, or any likeness of anything that is
in heaven above, or that is in the earth beneath, or that is in the water under
the earth: thou shalt not bow down thyself to them, nor serve them: for I the
Lord thy God am a jealous God, visiting the iniquity of the fathers upon the
children unto the third and fourth generation of them that hate Me; and showing
mercy unto thousands of them that love Me, and keep My commandments.
3. "Thou
shalt not take the name of the Lord thy God in vain; for the Lord will not hold
him guiltless that taketh His name in vain.
4. "Remember
the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy
work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt
not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy
maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in
six days the Lord made heaven and earth, the sea, and all that in them is, and
rested the seventh day: wherefore the Lord blessed the Sabbath day, and
hallowed it.
5. "Honor
thy father and thy mother: that thy days may be long upon the land which the
Lord thy God giveth thee.
6. "Thou
shalt not kill.
7. "Thou
shalt not commit adultery.
8. "Thou
shalt not steal.
9. "Thou
shalt not bear false witness against thy neighbor.
10. "Thou
shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife,
nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything
that is thy neighbor's." Ex.20:2-17.
The ten commandments are not arbitrary decrees imposed upon unwilling
subjects. They are rather the law of life without which national
existence, personal security, human liberty, or even civilization is
possible. This will become more patent as we proceed.
The commandments are
divided into two sections, the one section -- the first four commandments -- defining man's duty to God,
and the other section -- the last six commandments -- defining man's duty to
his fellow men. Christ recognized this division when He stated
that the two great principles
of the law are love to God and love to man. "Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with all thy
mind. This is the first and great commandment. And the second is
like unto it, Thou shalt love thy neighbor as
thyself. On these two commandments hang all the law and the
prophets." Matt.22:37-40.
The occasion for the proclamation by God of His law at
Sinai, was His entering into covenant relation with Israel. God had selected Israel to be His people. He had brought
them out of Egypt and was about to bring them into the Promised Land. He
had promised to bless them and to make of them a holy nation and a royal
priesthood. These promises, however, were subject to their acceptance and
cooperation. God had promised to do much for them. Would they on
their part love and obey God? Would they faithfully observe the
provisions of the covenant? They had been acquainted in a general way
with the law of God. But now God proclaims it to them from heaven, so
there can be no doubt as to what is expected of them. Holiness must not be left to private interpretation.
God gives a standard of righteousness. That standard is perfect. "The
law is holy, and just, and good." It is an expression of God's
will concerning man. It is the perfect rule and
contains the whole duty of man.
It is a matter of
some perplexity to find Christians opposed to the law of God. What
possible objection can they have to a law that enjoins love to God and man,
that frowns on evil and encourages good? What possible objection can they have
to a law the author of which is Jehovah, the end of which is holiness, and
which is enshrined in the sanctuary of God? Sinners might be expected to oppose it, for it exposes and
condemns sin. But Christians are on another level. With the
psalmist, they cry out: "O how love I Thy law! it is my meditation all the day." Ps.119:97
As law in general is
the foundation of government, so the law of God is the foundation of God's
government. Ten short, clear-cut statements
proclaim the entire duty of man. As a constitution, it is complete,
concise, perfect. Nothing can be added to it or taken from it. Law
is emblematic of security, stability, faithfulness, uniformity, equality.
Absence of law means chaos
with its attendant evils. The world is built on law, the universe
is obedient to it. Infraction
of universal law would mean annihilation of the creation of God.
Every part is related to every other part, and what happens in one place
reverberates to the ends of the universe. This makes universal law
necessary. One law must
control wherever creation exists. Two conflicting laws would bring
disaster.
The one fundamental moral law of the universe is the law of God, embodied
from eternity in the two great principles of love to God and love to man. These principles were amplified and applied to humanity, and the
ten commandments were proclaimed, for man's guidance, at Mt. Sinai. They
constitute the basic law of life and existence. As has been stated before, they
are not arbitrary requirements imposed for the sake of authority. They are such as God in His wise
foresight saw were necessary if men were to live together, and human society
become possible. And
men's experiences have confirmed God's wisdom. The world has demonstrated
that obedience to God's law is necessary to existence, to security, to life.
The great World War
was a demonstration of this fact. Men laughed at the ten
commandments. They made light of them. They began to kill and
destroy one another. Each nation felt that should it win the war, great
benefit would accrue not only to itself, but incidentally to the world.
But the world has been disillusioned. It has learned that there is no
profit in hatred, --or in killing. The World War was a forceful illustration of the folly of
rejecting the commandments of God. Not only were millions maimed and
killed, immense debts piled up, and general disaster imminent, but many were definitely convinced that a continuation of war would mean
the end of civilization and national life. Men were appalled at
the magnitude of the calamity facing them. They began to believe that the
commandment, "Thou shalt not kill," was not an arbitrary
decree, but one of the laws of life. Keep the commandments and live; reject them and die -- that was
the lesson.
The same lesson is
being taught nations today. Crime is rampant, aggressive, defiant. There
have always been wicked men, but never on such a scale as today. Crime is
now organized, in some cases carrying on what amounts to real war against
society. In some cases, criminals are better armed and organized than the
forces of law and order.
It is only of late that governments have really awakened to the fact that they
are face to face with disintegrating agencies that are bent on overthrowing
civilization. They are now making every effort to stamp out the evil, but find it no easy task. It is costly; it is exhausting;
it is at times discouraging; but it must be carried to a successful issue, or
disaster will result. The governments' attempt to curtail graft, to
eradicate vice, to stop racketeering, to uphold the sacredness of family
relations, to compel honesty in public relations, and to protect property, is
an admission on their part that God is right, that men ought not to lie, steal,
or commit adultery; that the
transgression of these commandments leads to disaster and disruption, and that
the government is justified in taking any measures necessary to better
conditions.
The whole movement
to stamp out crime is a mighty testimony to the integrity and enduring value of
the commandments of God. Men and governments are learning that crime does
not pay; that crime is costly; that crime ruins and destroys. This is the
lesson God wants them to learn. And they are finding out in their own way
the value of obedience to law. Never has the world had such an object
lesson in the cost of crime, the cost of transgression. The world itself
both furnishes the material for the demonstration and pays the cost of
it. This makes the lesson that much more effective.
Law is an expression
of the will, nature, and character of the governing power. Any law that
is not such an expression soon ceases to function and becomes obsolete.
Human law is ordinarily the result of experience, of thought-out purpose based
on the discovery of what is and should be, and an attempt to formulate into
concise statements, rules for proper and appropriate conduct and
procedure. It must have will as a basic factor, and be an expression of
that will, and also of the nature and character of the
lawgiver. Law therefore argues personality, and
defines and reveals that personality.
The expression "law
of nature," as ordinarily employed, is misleading, and should be used
only in an accommodated sense. Properly speaking, there is no law of
nature as such, for nature has no will or thought of its own, and no way of
expressing such will or thought. What is generally meant by "law
of nature" is the orderly process in which nature acts, a definite
mode of sequence that is generally predictable. The Christian believes the laws of nature to be the
laws of God, an expression of personal will, and does not endow nature with
attributes belonging only to personality, to God.
A.H. Strong uses an
illustration which points an important lesson. As the Christian sees a
shaft turning a large and complicated piece of machinery, and in his attempts
to find out what makes the shaft revolve, comes to a brick wall from which it
protrudes and beyond which he cannot see and cannot go, he does not arrive at
the conclusion that the shaft turns itself. He cannot see, he cannot
prove, the existence of the engine beyond the brick wall that gives the shaft
its power. But he knows it is there. Good sense tells him
this. The mere scientist sees the shaft, and marvels at its inherent
power. The Christian sees the shaft also. But he sees beyond it.
He sees the invisible, and he knows that there is a hidden power behind the
shaft. To him it is simple, clear, nothing mysterious. He only
wonders that all cannot see what seems to him so evident. So likewise through nature he sees nature's God; and the laws
of nature are to him merely the laws of God.
The law of God is a transcript of the divine nature, and as such is not "made"
as human laws are made, any more than God is "made." The law cannot be
said to have had a beginning any more than God had a beginning. Being a
revelation of what He is its existence is coeval with God's. It
can be changed only as God changes. It is not temporary, as God is not
temporary. It is not an expression of arbitrary will, but a revelation of
being. It is not local or confined to specific situations only, as God is
not local. It is
incapable of modification, representing as it does the unchangeable nature of
God. It is immutable, holy, and good, because God is immutable, holy, and
good. It is spiritual; it is just; it is universal. All this the
law is and must be, being a transcript of the essential nature of God.
Besides the written
moral law of God, there is an elemental law, imprinted in the very fibers of
every moral creature, unwritten but authoritative. It existed before Sinai, and is also an expression and reflection of the moral
nature of God, though it is not as clear as the written law. The heathen
who "have not the law [in written form], do by nature the things
contained in the law, these, having not the law, are a law unto themselves;
which show the work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the meanwhile accusing or else excusing one
another." Rom.2:14,15.
This unwritten law
is so authoritative that God is justified in using it in the judgment. "For
as many as have sinned without law shall also perish without law: and as many
as have sinned in the law shall be judged by the law." Verse 12. The heathen "do by nature the
things contained in the law," that is, they have an inherent sense of
right and wrong, and by this they are judged. "These, having not
the law, are a law unto themselves." According to the light they
have, or might have had, they are judged.
This elemental law,
though unwritten, has all the characteristics of the written law of God, and,
in its field, is of equal authority. No man can violate natural law and
expect to escape the consequences. The laws of nature are inviolable, and are administered without respect of
persons. Whoever transgresses, be he prince or pauper, pays the
penalty. A king who unknowingly or deliberately steps off into space when
climbing a steep mountain incline, is crushed against the rocks below as surely
as his lowliest subject. Men have learned the certainty of natural law
and are trusting to its unfailing uniformity. They are convinced that the
laws of physics, of mathematics, of stress, do not change overnight. So they plan, build, live, and work, depending on the surety
of law. And God does not fail them. Men can depend on God and on
His law in nature.
The unwritten moral
law is just as sure. The conscience bears witness to a power higher than
man's, a compelling power, an almost irresistible power. True, the moral
law moving in higher realm than the physical may not be capable of the
immediate demonstration, and the effects of transgression may not be as
apparent as in the violation of physical law. But they are nevertheless
as sure.
Not all violation of
physical law is punished immediately. A man touches a highly charged live
wire and is struck dead immediately. Another violates the law of his
being in living and eating and does not note any immediate effect. Years
after, the results become apparent. But though the results may be
delayed, they are sure and inevitable. So with
moral law. The results of transgressions may be delayed. But they
are surely coming. They may not even be apparent in this life, but may be reserved for the judgment to come.
But in any case, the results are sure and unavoidable -- but for the grace of
God.
There is a reason
for God's mode of action.
If punishment were always meted out immediately, character building would be
very much hindered if not made impossible. Every physical sin,
however small, has in it the seed of death. If that death came
immediately, there would of course be no opportunity for the person concerned
to learn any lesson from the experience. Also, others, knowing that the
result of disobedience was immediate death, would be deterred from
transgression not from principle but from fear. To give men a chance to
repent of physical sins and also to give them
opportunity to do so uninfluenced by fear of immediate death, God must delay
the consequences of transgression for a time. This He does, and the
results justify the procedure.
This principle is
even more applicable to the moral law. God must not execute punishment
for the transgression of moral law immediately, lest He vitiate His plan and
make salvation hard, if not impossible. Though at times it is true that "because
sentence against an evil work is not executed speedily, therefore the heart of
the sons of men is fully set in them to do evil," yet God must not
immediately execute judgment lest He do more harm than good. God knows
what He is doing. He has set for Himself the task of saving men, and He
goes about it in the best way possible.
The written law of
God as contained in the ten commandments summarizes man's whole duty to God and
to man. The God that made the law of nature is the same God who made the
ten commandments. Both laws are given by God, and though they move in
different realms, they are equally binding and cannot be transgressed with
impunity. The law of God as written on two tables of stone, as well as in
the heart of the believer, is in harmony with the general and unwritten law of
God.
But nature nowhere
indicates a definite day of rest. That appears in the written law of
God. The heathen have perceptions of right and
wrong, and their consciences accuse or excuse them. This does not seem to
be the case, however, with the seventh-day Sabbath. There is nothing in
nature to lead the mind to the observance of one day in seven, much less, a
definite seventh day. This may require some study.
The Sabbath was
instituted at creation. It was then "made for man." Mark 2:27. By His own example of resting, God sanctified
the day and blessed it. Out of all the days of the week He chose one and
set it apart for holy use. Henceforth it was blessed among days,
sanctified by God Himself.
The choice of the particular day of the week was
a distinct act of God which can be known only by revelation. Nature gives
no clue whatever as to which day is the Sabbath, or indeed, to any Sabbath at
all. The commandment to keep holy the seventh day is a pronouncement by
the sovereign God, setting apart a particular day as
holy time. While it seems fitting that the last day of creation week
should be chosen as the day of rest, it is conceivable that Wednesday or any
other day might serve the purpose as well, had the Creator so ordained. Thus choice of the seventh day rests not upon any fact in
nature, but upon a positive command of God, unaccompanied by any sustaining
elemental or natural law. It rests entirely upon a "Thus saith
the Lord."
We believe there is
a reason for this. We shall proceed with this study.
End Chapter 16
Entry Chapter 17
July 7, 2018
THE SABBATH
Chapter Seventeen
"REMEMBER THE
SABBATH DAY, TO KEEP IT HOLY. Six days shalt thou labor, and do all thy
work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt
not do any work, thou, nor they son, nor they daughter, thy manservant, nor
they maidservant, nor thy cattle, nor thy stranger that is within thy gates:
for in six days the Lord made heaven and earth, the sea, and all that in them
is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and
hallowed it." Ex.20:8-11.
If a person who had
not previously known of the ten commandments should suddenly come face to face
with them, he would at once be struck with their reasonableness and good
sense. As he read the commandment, "Thou shalt not steal,"
he would agree that it is a good commandment. So
with the commandments, "Thou shalt not kill," and, "Thou
shalt not commit adultery." He would doubtless observe that most
nations had similar laws and had found them necessary and good. He would
be unable to find any fault with the law of God.
One thing, however,
might be puzzling to him. Why should the seventh day be considered
holy? He would be able to see reason for the other commandments, but the
Sabbath commandment would seem arbitrary. From a health viewpoint every
fifth or sixth day, or eighth or tenth day, would serve as well. And
anyway, why select the seventh day of the week rather than just one seventh
part of the time? The other commandments are reasonable, he would think,
but the Sabbath commandment is of a different nature. It is not grounded
in nature or human relations, but is an arbitrary
decree without sufficient reason for obedience or enforcement.
The writer once had
a conversation with a person in which the arguments here set forth were
advanced. The person in question was well educated. The
conversation turned upon the law of God, especially the Sabbath
commandment. His argument ran somewhat as follows:
"I appreciate the contribution your denomination is making toward
law and order. In an age such as this, in which crime and lawlessness
prevail, we must depend on the churches to stand stiffly for
righteousness. I am sorry to note that some of the churches are not doing
this. They are making
light of the law of God, and this cannot but react in civil affairs. If
God's law can be ignored with impunity, it is easy to take a like attitude
toward civil law. I am glad, therefore, that you are preaching the
law as well as the gospel. Both are needed.
"There is one thing, however, in which I believe you are
mistaken. You are keeping the seventh day, and you believe that God
requires you to do this. Though I honor your belief and think you are
honest, I also think you are mistaken. I have given some study to the
question, and I believe that God's will and intent could be served just as well
by your keeping the first day of the week as by your keeping the last; and it
would be a great deal easier for you, and your influence would be
enhanced. While I personally believe that it is immaterial whether I keep
one day or another, or no day at all, I honor those who do. But I do
think you are mistaken in believing that you must keep the seventh day.
God does not require it of you. The most He could expect would be for you
to keep one day in seven.
"The Sabbath commandment is of a different nature from the other
commandments. The fourth commandment stands alone in not being grounded in the nature of man as the other commandments are. If
a group of men who had never heard of the ten commandments were to live
together, they would soon evolve a series of laws for their own guidance.
Heathen nations and savage tribes have rules against stealing, killing, and
adultery. I believe that such primitive peoples would after a while
construct a code of laws in conformity with the ten commandments; but I do not
see how they could ever evolve a Sabbath law. There is nothing in nature
that could guide them in such an undertaking. This I believe proves my
contention that the Sabbath law is not founded on natural law, is not grounded
in man's nature as are the other commandments, and that men sustain to that
commandment a different relation from what they do to the others. I
consider the other commandments binding, but not the Sabbath commandment."
To this, answer was
given along the following line:
"Without admitting the truth of all your contentions, let us grant
that the Sabbath commandment is on a different basis from that of the rest of
the commandments, and that man unaided by revelation could never arrive at a
belief in a seventh-day Sabbath.
"That the Sabbath commandment occupies a unique place in the law
of God is, I believe, conceded by most students. It is the one
commandment that deals with time. It has the distinction of declaring
certain things right if done at a stated time, and the same things wrong if
done at another time. It creates wrong and right by definition without
any discernible reason grounded in nature. In that it is different from
the other commandments.
"It was this commandment which God selected in olden times to be
the test commandment. Before the law was publicly proclaimed at Sinai,
'Israel murmured against Moses and Aaron in the wilderness: and the children of
Israel said unto them, Would to God we had died by the hand of the Lord in the
land of Egypt, when we sat by the fleshpots, and when we did eat bread to the
full; for ye have brought us forth into the wilderness, to kill this whole
assembly with hunger.' Ex.16:2,3. The situation was
critical. Something had to be done. 'Then said the Lord unto Moses, Behold, I will rain bread
from heaven for you; and the people shall go out and gather a certain rate
every day, that I may prove them, whether they will walk in My law, or no.'
Verse 4.
"The gathering and the preparation of the
bread which the Lord sent from heaven constituted the test for Israel to 'prove
them, whether they will walk in My law or no.' Every day they were to gather enough for the day's need, but on
the sixth day they were to gather twice as much, so as to
have enough to last them over the Sabbath. While the manna ordinarily
would not keep fresh more than one day, on the sixth day God miraculously
preserved the manna from corruption. So 'On the sixth day they gather
twice as much bread.' Verse 22. 'And he said unto them, This is that which the Lord hath said, Tomorrow is the rest
of the holy Sabbath unto the Lord: bake that which ye will bake today and seethe
that ye will seethe; and that which remaineth over lay up for you to be kept
until the morning. And they laid it up till the morning, as Moses bade:
and it did not stink, neither was there any worm therein. And Moses said, Eat that today; for today is a Sabbath unto the Lord: today
ye shall not find it in the field. Six days ye shall gather it; but on
the seventh day, which is the Sabbath, in it there shall be none.' Ex.16:23-26.
"Some of the people were not satisfied, however. They went
out 'on the seventh day for to gather, and they found none. And the Lord
said unto Moses, How long
refuse ye to keep My commandments, and My laws? See, for that the Lord
hath given you the Sabbath, therefore He giveth you on the sixth day the bread
of two days; abide ye every man in his place, let no man go out of his place on
the seventh day. So the people rested on the
seventh day.' Verses 27-30.
"Of all the
commandments God chose the fourth as the test commandment. When He wanted 'to prove them, whether
they will walk in My law or no,' He told them to gather manna each day
sufficient for their need, twice as much on the sixth day, and none on the
seventh. That was
the test. When
they disobeyed, it was not merely the Sabbath they broke; it was the whole law.
'How long refuse ye to keep My
commandments and My laws?' God said. Not, 'Why do ye not
keep the Sabbath?' The question was larger than that. It involved the whole law.
The keeping of the Sabbath was
the test. If they kept that, they were obedient. If they broke it,
they broke the whole law.
"It is to this and to later experiences that Ezekiel has reference
when he quotes God as saying in the wilderness: 'I gave them My Sabbaths, to be a sign between Me and them,
that they might know that I am the Lord that sanctify them.' Eze.20:12. The
statement is here made that God's
Sabbaths are a sign of sanctification. In verse twenty the Lord's
Sabbaths are called 'a sign
between Me and you, that ye may know that I am the Lord your God.'
In the first verse quoted the
Sabbaths are called a sign of sanctification, in the second a sign 'that I am
the Lord thy God.' In both they are called signs.
"It is interesting to note the connection in which these
statements are made. The
elders of Israel had come to inquire of the Lord, but the Lord declared
emphatically that He would not be inquired of by them. Eze.20:3. He
had spoken to them so many times, and they had not hearkened. Why should He communicate with
them, when they refused to do what He commanded them? They were
like their fathers, God said. The fathers had not been obedient, neither
did these show any inclination to hearken. When Ezekiel feels inclined to
plead for them, the Lord commands him to tell them plainly wherein they have
failed. 'Cause them to know the abominations of
their fathers,' the Lord says. Verse 4. This Ezekiel does by recounting to them the difficulty the
Lord had in bringing Isreal out of Egypt into the
Promised Land, and in getting them to keep His commandments, especially the
fourth.
"While they were still in Egypt, God had commanded them to cast
aside all idols. This they had not done. Nevertheless, God brought them out of
Egypt into the wilderness and proclaimed to them His law. In that law He
points out the Sabbath, saying that it is His sign of sanctification and that
He wants them to keep it holy. 'But the house of Israel rebelled;... My Sabbaths they greatly polluted: then I said,
I will pour out My fury upon them in the wilderness, to consume them.' Verse 13. God,
however, decides not to consume them. On the other hand, He feels that He
cannot 'bring them into the land which I had given them,...because
they...polluted My Sabbaths.' Verses
15,16.
"God pleads with them: 'Walk ye not in the statutes of your
fathers, neither observe their judgments, nor defile yourselves with their
idols: I am the Lord your God; walk in My statutes, and keep My judgments, and
do them. And hallow My
Sabbaths; and they shall be a sign between Me and you, that ye may know that I
am the Lord your God.' But 'the children rebelled;...they
polluted My Sabbaths: then I said, I will pour out My fury upon them, to
accomplish My anger against them in the wilderness.' Verse 21. God decides that He will 'scatter
them among the heathen, and disperse them through the
countries; because they had not executed My judgments, but had despised My
statutes, and had polluted My Sabbaths, and their eyes were after their
fathers' idols.' Verses 23,24.
"Twice the statement is made that the children of Israel 'rebelled;...they polluted My Sabbaths.' God at last
decides to 'purge out from among you the rebels, and them that transgress
against Me,' and to see to it that 'they shall not enter into the land of Israel.' Verse 38. The
connection between 'rebels' and those that pollute the Sabbath seems quite
intimate.
"No one can
reverently read this chapter without coming to the conclusion
that God makes much of the Sabbath, that it is a test, a sign, that it is
selected above the other commandments as a proof of obedience. 'I will
prove them,' God says, 'whether they will walk in My law or no.' The
keeping of the Sabbath is the proof. It is the sign of
sanctification. It is the sign that 'I am the Lord your God.'
"Just why did God select the Sabbath commandment as a test rather
than one of the other commandments? Admitting the contention that the
Sabbath rests upon a 'Thus saith the Lord' only, special prominence and
significance is thereby given to it. The other commandments are founded
not only on a decree of God, but also in the nature of man, a part of the
elemental or natural law. One commandment is singled out from the rest, to stand as a test, a
sign, that if a person obeys that, he is in harmony with the whole law.
"It is as if God should reason thus concerning the other nine
commandments: I have given them My law. I have written it upon their
hearts; it is traced in every fiber of their being. They know
instinctively what is right and what is not. Their own conscience
witnesses to the truthfulness of My law. There is one thing needful,
however. The law is
so plain, it is so evident to all that these basic commandments are necessary
to existence, to peace and life, that men might fail to accept them as of
divine origin. Some will contend that the nine commandments are so
vital and evident that unaided by any divine direction, the people would of
themselves be able to make a law comparable to Mine. They will boast that
through the passing of the ages men have through experience arrived at the
conclusion that it is not good to steal or lie or kill, and have evolved
appropriate laws concerning such matters, and that these laws are not of divine
origin, but are the result of human experiment and are definitely
ingrained in the race. They will point with assurance to tribes
and races who for centuries have been out of touch with civilization and yet
have rules covering many points in the law. They will claim that this is
proof that man unaided by any divine power can duplicate My law. They
will assert that the law is not of divine origin, that men are simply following
a law which their own experience teaches them is for the good of mankind.
"God continues: I will make one provision
in My law that is not based on elemental or natural law; that does not have any
correspondence in nature; that will be a definite command, and for which they
will be unable to find any reason aside from My command. For the other
commandments man can see a reason. They appeal to his good sense.
But for this commandment there will be no other reason than My word. If
they obey it, they obey Me. If they reject it
they reject Me. I will make that commandment a test, a sign. I will
make it a test of whether they will keep My law, or no. I will make it a
sign that I am the Lord.
"I will make the Sabbath and ask them to
observe it. There is nothing in all the world to indicate a sabbath of
rest. If they keep the Sabbath commandment, it will be because I command
it. I will make it a test and tell them so. This will prove whether
they will walk in My law or no. The Sabbath will be My sign, My test of
obedience. The seventh day, not one day in seven. Whoever keeps it, obeys
Me. Whoever rejects it, rejects not only the Sabbath, but the whole law.
More than that, when they reject the seventh day, they reject Me. The
keeping of the seventh-day Sabbath is a sign that they accept Me as their God.
"In course of time there will arise men who will claim to be
religious, but who in reality are leaning to their own
understanding. Many of them will reject the story and the God of
creation, substituting their own theories of how things came to be. While
they were not present at creation when I spoke things into existence, they will
pronounce learnedly of how it was done, rejecting My testimony as to the
event. Some of them will definitely reject
Me. Others will claim to believe in Me, and yet when it comes to a
conflict between My word and their findings, they will reject My word and
accept their own theories. Rejecting the story of creation, they will naturally reject the memorial
of creation, the Sabbath. They will not accept that which they cannot
reason out. Their own mind is their final source of authority. I
will give them a test which will show whether they believe in Me or not.
I will prove them, whether they will really walk in My law or no. If they
accept My sign, My test, My Sabbath, they acknowledge
in that acceptance a mind higher than their own. If they reject My
Sabbath, they reject Me, My word, My law. I will make the Sabbath the
test.
"Men will understand the challenge.
They will not be able to evade the issue. They will clearly see that in
the acceptance of the Sabbath they must and do accept My word by faith, rather
than by their own reasoning. The keeping of the Sabbath rests upon faith
only. Men cannot reason it out upon the basis of human experience or
research. If they accept the Sabbath at all, they accept it because of
their faith in Me. "The evil one, My adversary, will make every effort to destroy the faith of
My people. He will attempt to counterfeit My work. He will advocate
a spurious day of rest, and make it more convenient
and popular than the day I chose at creation. And he will succeed
with a large number of people who will accept him in
preference to Me. He will challenge My day of rest and rally the people
under his banner. The people will have a clear-cut issue before
them. It will be a question of My Sabbath and My word on the one hand,
and the spurious Sabbath of My adversary on the other hand. I have My
sign. He has his. It will be for each one to choose under which
banner he will stand.
"Knowing the end from the beginning, I have deliberately chosen
the Sabbath as the test, to prove whether men will walk in My law, or no.
This is why I have placed it in the bosom of the
law. This also explains why I have chosen not to connect it with natural
law. It stands absolutely alone and rests only upon My word. I have
made it the test commandment."
It is not our
contention that God passed through such a process of thought as is here
suggested. He knows all things. For good and sufficient reasons He gave the Sabbath as a sign, a test. We
believe we can see some reasons for this. It behooves us to place
ourselves wholeheartedly on God's side in this important matter.
The Sabbath
commandment has a vital bearing on the atonement. It was with reference
to the transgression of the law that the blood was sprinkled in the sanctuary
service. It was when one had done "somewhat against any of the
commandments of the Lord" that he needed atonement. Lev.4:27. Does the transgression of the Sabbath commandment
constitute "somewhat" against one of the commandments?
Numbers 15 contains a lesson in point.
The Lord, speaking
to Israel, says: "If ye have erred and not observed all these
commandments which the Lord hath spoken unto Moses,...it
shall be forgiven all the congregation of the children of Israel, and the
stranger that sojourneth among them; seeing all the people
were in ignorance." Num.15:22-26.
Any sin which Israel
or the stranger might do ignorantly should be forgiven. "Ye shall
have one law for him that sinneth through ignorance, both for him that is born
among the children of Israel, and for the stranger that sojourneth
among them." Verse 29.
If a man sinned
willfully, he was treated differently. "The soul that doeth ought
presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from
among his people. Because
he hath despised the word of the Lord, and hath broken His commandment, that
soul shall utterly be cut off; his iniquity shall be upon him." Verses 30,31.
An illustration
follows as to what is meant by sinning "presumptuously:" A man
was found gathering sticks on the Sabbath day. The leaders were uncertain what
should be done, and so "they put him in ward, because it was not
declared what should be done to him." Verse 34. The Lord did not long keep them in suspense. "The Lord said unto Moses, The man shall be surely put to death: all the congregation
shall stone him with stones without the camp. And all the congregation
brought him without the camp, and stoned him with stones, and he died; as the
Lord commanded Moses." Verses 35,36.
Note by Ron: Did God
destroy this man, or did the man destroy himself? Here are the implications.
Israel was a theocracy of a lot of people living in close quarters. Wilful
disobedience to God’s law by a large number of the
people would have resulted in a lack of God’s protection of all the people
against their enemies. Man’s only hedge of protection is obedience to God’s
law, and Israel must learn this lesson well—that sin destroys. The man chose to
separate himself from the protection of God, by sinning against Him. So it was the man’s sin that destroyed him and not God. If
the man had been permitted to live, more would have followed his example, and
eventually the entire camp of Israel would have been threatened with
annihilation because of their sin. This, God was intent upon preventing. End
note.
God had proclaimed
to Israel His commandments. He had told them to remember the Sabbath
day. He had announced that it was His test whether they would walk in His
law or no. There was no excuse. When the man went out gathering
sticks on the Sabbath, he was not in ignorance. He was rebellious. He "despised the word
of the Lord." He broke the commandments. There was
but one law for him. He had sinned presumptuously.
It is one thing for men on earth lightly to think to change the day of
the Sabbath. It is another thing for them to touch the eternal law of
God, which is the foundation of His throne in heaven above. These commandments constitute the basis and ground of the
atonement. A copy of them was kept in the sacred ark in the most holy
place in the sanctuary on earth. None but the high priest could ever
enter the most holy. The
law was the very foundation of God's throne and government. When
on a certain occasion a man touched the ark, he was immediately smitten. 1Chron.13:9,10. What would have happened should he
have put his hand into the ark and attempted to change God's writing on the
tables! Yet men impiously consider such a possibility! They forget God's holiness and the
sacredness of the law, not to mention the impossibility of changing that which
is engraved in stone, and that by God's own finger!
Is it possible that
the law which is the ground of the atonement and which necessitated the death
of the Lord, has been changed? If the Sabbath commandment has been
changed, have others also been changed? Did Christ die for one thing in
the Old Testament and for another in the New? Did God demand the death penalty for willful
transgression of the Sabbath commandment the day before Christ died on the
cross, and not the day after? Or was there a "neutral"
zone as to the death penalty? There may be differences among Christians
as to many things. Can there be any difference of opinion as to the need
of atonement? Is Christ still our High Priest? If so, for what does
He atone? Is the
law still beneath the mercy seat in the ark?
Without the law the atonement becomes a farce, Christ's incarnation a
pious fable, His death a miscarriage of justice, Gethsemane a tragedy. If the law -- or
any of the commandments -- can be transgressed with impunity; if the law has
been abrogated or its precepts changed; if the law as given by God Himself has
ceased to be the standard in the judgment, then Christ's death becomes
unnecessary, the Father Himself ceases to be the embodiment of justice and
kindness, and Christ cannot escape the charge of being party to a deception.
Let all Christians cry out
against such doctrine! If the law is destroyed, the atonement is not
needed, nor is Christ. Let the facts ever remain clear in all minds:
Christ lived, suffered, died, and rose for us. We had sinned, transgressed the
law, and were doomed to death. Christ saved us, not by doing away with law,--for then He would not have needed to die,--but by
dying for us, thereby forever establishing the claims of the law. He now
ministers His precious blood for us in the sanctuary above. He is our
Advocate, our Surety, our High Priest. He is the same yesterday, today,
and forever. By faith in Him we are saved.
End Chapter 17
Entry Chapter 18,
July 8, 2018
THE LAST CONFLICT
Chapter Eighteen
IN DANIEL 8:14 OCCURS A STATEMENT which now claims our attention. It
reads: "Unto two
thousand and three hundred days; then shall the sanctuary be cleansed."
Any statement
concerning the sanctuary is important. The text quoted above is
particularly so. It states that at a certain time the sanctuary shall be
cleansed. This is
rather unusual, for the earthly sanctuary was cleansed every year, on the Day
of Atonement. Why, then, should a certain time, twenty-three hundred
days, elapse before this particular cleansing should
take place?
The eighth chapter
of Daniel contains an important prophecy. It describes a vision which
Daniel had concerning a ram and a he-goat: "In the third year of the
reign of King Belshazzar a vision appeared unto me, even unto me Daniel, after
that which appeared unto me at the first. And I saw in a vision; and it
came to pass, when I saw, that I was at Shushan in the palace, which is in the
province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine
eyes, and saw, and, behold, there stood before the river a ram which had two
horns: and the two horns were high; but one was higher than the other, and the
higher came up last.
"And I saw the
ram pushing westward, and northward, and southward; so that no beasts might
stand before him, neither was there any that could deliver out of his hand; but
he did according to his will, and became great.
And as I was considering, behold, a he-goat came from the west on the face of
the whole earth, and touched not the ground; and the goat had a notable horn
between his eyes. And he came to the ram that had two horns, which I had
seen standing before the river, and ran unto him in the fury of his
power. And I saw him come close unto the ram, and he was moved with
choler against him, and smote the ram, and brake his two horns: and there was
no power in the ram to stand before him, but he cast him down to the ground,
and stamped upon him: and there was none that could deliver the ram out of his
hand. Therefore the he-goat waxed very great:
and when he was strong, the great horn was broken; and for it came up four
notable ones toward the four winds of heaven." Dan.8:1-8.
The interpretation
is given in verses 20, 21: "The ram which thou sawest having two horns
are the kings of Media and Persia. And the rough goat is the king of
Grecia: and the great horn that is between his eyes is the first king."
Among commentators
there is unanimity that the "great horn" is Alexander the
Great. While he was yet "strong, the great horn was broken."
Verse
8. In its place came up four
others, denoting the four divisions of the Greek Empire at the death of
Alexander. Verse 22. The
part of the prophecy in which we are especially interested begins with verse
nine. "Out
of one of them came forth a little horn, which waxed exceeding great, toward
the south, and toward the east, and toward the pleasant land. And
it waxed great, even to the host of heaven; and it cast down some of the host
and of the stars to the ground, and stamped upon
them. Yea, he magnified himself even to the prince of the host, and by
him the daily sacrifice was taken away, and the place of his sanctuary was cast
down. And a host was given him against the daily sacrifice by reason of
transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint
speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice,
and the transgression of desolation, to give both the sanctuary and the host to
be trodden underfoot? And he said unto me, Unto
two thousand and three hundred days; then shall the sanctuary be
cleansed."
Note by Ron: This
historic view as presented by Andreasen is all very true, but the Lord has
shown me that this passage in Daniel will have an end-time application, with
the U.S. being the He-goat Western power in the end-time application. Indeed,
Media (Iraq) has already been destroyed. Iran is now the focus of the U.S. and
Israel. Notice this article of July 5, 2018: https://www.blacklistednews.com/article/66936/us-and-israel-formed-group-to-plot-internal-unrest-against.html
Iran will be wiped.
America will celebrate its victory, but its notable horn (power) will be
broken. Then four other powers will arise to take its place on the world scene:
1. Great Britain 2. France 3. Germany and 4. Israel. The little horn will arise
in Israel for that is where the antichrist (pope) and Satan want to establish
their headquarters. The pleasant land is Jerusalem, Israel. End note.
It is evident that
the prophecy turns upon the "little horn" which waxed "exceeding
great." Alexander is "the great horn." Dan.8:21. The power symbolized by the little horn
began in an inconspicuous way, but became "exceeding
great." It is noteworthy what this horn does. It shall "destroy
wonderfully" the people of God. Verse 24. This is done, not so much by war as "by peace." Verse
25. It is wise and crafty, and has a definite "policy." Verse
25. It is powerful, "but
not by his own power," and shall "prosper, and practice."
Verses 24,12. It is a
proud power, for "he shall magnify himself in his heart," "yea,
he magnified himself even to the prince of the host." Verses
25,11. It is a persecuting power,
for it destroys "the mighty and the holy people," and a whole "host"
is given him "to be trodden underfoot." Verses
24,10,13. It teaches false
doctrines and it "cast down the truth to the ground." Verse
12. It wars against the truth;
the sanctuary is "cast down" and "trodden
underfoot," and this "by reason of transgression." Verses
11-13. The climax is reached when
he stands "up against the Prince of princes." He is then
"broken without hand." Verse 25. When Daniel saw all this in vision, it so affected him that he "fainted,
and was sick certain days." He was "astonished at the
vision," and neither he nor any one else understood it. Verse
27.
We are especially
interested in the time mentioned in verse fourteen. The conversation
carried on between the two angels was evidently for Daniel's benefit. The
vision of the ram and the he-goat seems to be related merely to lead up to the
story of the little horn that became "exceeding great."
When Daniel saw the persecutions carried on by this power, and how it should
prosper by crafty methods and magnify itself and "destroy wonderfully,"
he naturally wondered how long this would continue. In the conversation
of the angels he is told that there is to be a period of twenty-three hundred
days during which time "both the sanctuary and the host" is "to
be trodden underfoot," and this evil power will prosper.
How could this power
"be mighty, but not by his own power"? That seems a
contradiction in terms. How could it "cast down some of the host
and of the stars to the ground" and stamp upon them? How could
it cast down the sanctuary and tread it underfoot? How could it "cast
down the truth to the ground," and prosper in so doing? Yet all
this it was to do. Verses 24,10-12,25.
Daniel was astonished, and did not understand the vision.
But he was more than
astonished. When he saw what this power would do to the sanctuary, to
religion, to God's people, to the truth, he "was sick certain
days." Verse 27. Here was
a blasphemous power that would persecute God's people and attempt to destroy
the truth, and prosper in so doing. Even the
sanctuary would be cast down and trodden underfoot. The one ray of hope
in the whole vision concerned the time. The sanctuary and the truth would
not always be trodden underfoot. The truth would come into its own again.
It would be vindicated. At the end of twenty-three hundred days the
sanctuary would be cleansed. To that time God's people were to look.
This in itself, however, could not be of
great comfort to Daniel. What did the twenty-three hundred days
mean? When did they begin? When did they end? He did not
understand. He began to study more earnestly than ever before. His
study led him to understand "by books the number of the years, whereof
the word of the Lord came to Jeremiah the prophet, that he would accomplish
seventy years in the desolation of Jerusalem. Dan.9:2. But he had as yet no light on the twenty-three
hundred days. Had they anything to do with the end of the seventy
years? Perhaps they began when that period ended? He did not
know. And so he betook himself to prayer.
He must have light on the question.
Some commentators
hold that the little horn that became exceeding great stands for the kingdom of
the Seleucidae, especially under such kings as
Antiochus Epiphanes and Antiochus the Great. This view is open to serious
objections. These kings did persecute. They were crafty, impious,
proud. It can hardly be said, however, that they were such more than many
others, before and since. It cannot be claimed that they were greater
than Alexander the Great. Yet the vision demands this. Antiochus
Epiphanes, whom many believe is especially referred to, was a persecutor; he
did interfere with the sanctuary service; but he was not so outstanding as to
merit the attention given the little horn in the vision. He did his
little part in the drama for a few years and passed on, leaving no mark such as
Alexander did, and would long ago have taken his place among the petty kings of
the period had it not been for the persistent effort of commentators to give
him undue prominence.
The vision in the
eighth chapter of Daniel is not an isolated vision. Medo-Persia
and Greece are not here spoken of for the first time. The seventh deals with a
related subject and mentions the beasts which represent Medo-Persia
and Greece, and also refers to a "little
horn." The prophet says: "I considered the horns, and,
behold, there came up among them another little horn, before whom there were
three of the first horns plucked up by the roots: and, behold, in this horn
were eyes like the eyes of man, and a mouth speaking great things." Dan.7:8. This little horn intrigued Daniel. He
wanted to know more "of that horn that had eyes, and a mouth that spake
very great things, whose look was more stout than his
fellows." Verse 20.
He had seen that it "made war with the saints, and
prevailed against them." Verse 21. He saw, moreover, that it should "speak great words
against Most High, and shall wear out the saints of
the Most High, and think to change times and, laws: and they shall be given
into his hand until a time and times and the dividing of time." Verse
25. At last, however, "the
judgment shall sit, and they shall take, away his dominion, to consume and to
destroy it unto the end." Verse 26. The chapter ends: "Hitherto is the end of the matter.
As for me Daniel, my cogitations much troubled me, and my countenance changed
in me: but I kept the matter in my heart." Verse 28. It is easy to see that this prophecy
deals in a general way with the same events as the prophecy in the eighth
chapter.
Daniel was troubled
by what he had seen. He had -- in the seventh chapter -- been brought
face to face with a persecuting power that wore out the saints of the Most High, that spoke great words against God, that would
think to change times and laws, that was diverse from other kings (verse 24), and that at last should be destroyed.
This power was the "little horn" that had eyes like the eyes
of man, and a mouth that spoke great things. Who might that power
be? Daniel did a great deal of thinking and was perplexed. "My
cogitations much troubled me," he confesses. Verse 28. But he kept the matter in his heart.
He was sure God had greater light. "Hitherto is the end of the
matter," he said. The word "hitherto" is
significant. Daniel does not say: "This is the end of the
matter," but, "Hitherto is the end." That is, "This
is the end so far. There is more to come. We stop now, but more is
coming." That is the meaning of "hitherto."
And more did come. The eighth chapter deals again with this power, and
the ninth chapter has further explanation.
It is impossible to
conceive of the little horn of Daniel 7 as Antiochus Epiphanes or any other
Antiochus. Practically
all Protestant commentators of the old school agree in referring it to the
Papacy, in which it is seen to meet a complete fulfillment. How
could it ever be true of any Antiochus that he "made war with the
saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of
the Most High; and the time came that the saints
possessed the kingdom"? Verses 21,22. Antiochus is long since dead. He ruled but a short time. Of what other power than the
Papacy is it true that it wore out the saints of the Most
High, or attempted to change times and laws? Are
not the sagacity, the wisdom, the far-reaching policies of the Papacy,
expressively suggested by the horn that had "eyes like the eyes of man,
and a mouth speaking great things"? Verse 8. We believe we stand on solid exegetical ground when we hold that
the little horn of Daniel 8 is Rome, first pagan, later papal, and the little
horn of Daniel 7, the Papacy.
These considerations
will help us in our attempt to establish the meaning of the twenty-three
hundred days of Daniel 8:14. They occur in the midst of
a prophecy dealing with a power that has existed longer than any other power on
earth. Since this is part of a prophecy, doubtless prophetic time is here
mentioned. If so, the twenty-three hundred days stand for twenty-three
hundred years, according to well-established prophetic interpretation. "I
have appointed thee each day for a year." Eze.4:6.
If we accept the
view that the little horn of Daniel 8 refers to imperial Rome and the Roman
Catholic Church, it becomes our duty to discover any possible connection
between it and the sanctuary as mentioned in Daniel 8:14. To this study
we shall now address ourselves.
The Roman Catholic
Church is an attempt to reestablish the old theocracy
of Israel with the accompanying sanctuary service. The Catholic Church has
taken over the essential ritual from Judaism with certain ceremonials from
paganism. It has an established sanctuary service with its priests, high
priest, Levites, singers, and teachers. It has a sacrificial service
culminating in the mass, with the accompanying ritual and offering of
incense. It has its high days patterned after the Israelitish
custom. It has its candles, its altar of incense, its table with the
bread, and its high altar. The laver with holy water is in evidence; the
daily mass is observed. The parallel between the old Israelitish religion
and the Roman Catholic religion is almost complete.
All this would not
be very important were it not for the fact that it constitutes an attempt to
obscure the real work of Christ in the sanctuary above. When the Old Testament period
closed, when Christ began His work in the heavenly sanctuary, it was God's
intent that the sanctuary services on earth should cease. The veil of the temple was rent in
twain, --and later the temple was entirely destroyed,
--signifying the cessation of the service on earth and the inauguration of the
service in heaven. Christ entered into a temple
not built with hands. He entered into heaven
itself, there to minister on our behalf. Men are invited to come to Him with
their sins and receive forgiveness. The service in the earthly tabernacle
had prepared men to look to the real sanctuary in heaven. The time had
come for the transfer to be made.
The Catholic Church completely fails to understand or appreciate the work
of our High Priest in heaven above. It fails to understand that the
earthly sanctuary service was no longer of avail. It reestablished
the old ceremonies and beliefs, and attempted to bring
men back to a discarded ritual. And it succeeded in doing so to a large
extent. "All the world wondered after the beast." Rev.13:3.
This, as has been
noted above, tended to obscure the work of Christ. Men lost the knowledge of the
sanctuary in heaven and of Christ's work there. Their attention was
called to the rival work of His pretended vicar on earth. While Christ in heaven forgives sin,
the priest on earth claims to do the same. While Christ intercedes for
the sinner, so does the priest. And the terms of the priest for the
forgiveness of sin are much more easily met than the terms of Christ. Men
forgot entirely that there is a sanctuary in heaven. That truth was cast
to the ground. Century after century rolled by and the church kept
men in complete ignorance of the all-important work going on in heaven above,
while it extolled its own wares and made merchandise of all that is most
sacred. The Papacy
thus in a real sense became a competitor, a rival of Christ. It
attempted to supersede Him in the minds of men, and
succeeded to a remarkable degree. It is the church's God-given work to call attention to
Christ and the truth. It is the one agency God has to
instruct men. When
Christ ascended on high to begin His ministry in the sanctuary above, it was
the duty and the privilege of the church to proclaim that news to the ends of
the world. Henceforth, there were to be no more sacrifices on
earth. That belonged to the old dispensation. The Levitical
priesthood had also ceased. The veil was rent and a new and a living way
opened for man. Men
had free access to God and might appear boldly before the throne of grace
without any human intercessor. All God's people had become a royal
priesthood and henceforth no man was to step between a soul and its
Maker. The way of access was opened to all.
That the Papacy had
become a rival, a competitor of Christ, is no mere figure of speech.
Consider the situation. Christ is our High Priest. On Calvary He
died as the Lamb of God. He shed His blood in our behalf. The
Mosaic sacrifices had been prophetic of this for centuries. Now the
reality had come, of which the other had been shadows. As in the Old Testament the
death of the lamb was not enough, but must be
supplemented by the ministration of the priest as he sprinkled the blood on the
altar or in the holy place, so with the death and blood of Christ. The
blood having been provided, Christ became "a minister of the sanctuary,
and of the true tabernacle, which the Lord pitched, and not man." Heb.8:2. Thus "Christ being come a high priest of good
things to come, by a greater and more perfect tabernacle, not made with hands,
that is to say, not of this building; neither by the blood of goats and calves,
but by His own blood He entered in once into the holy place, having obtained eternal
redemption for us." Heb.9:11,12.
The holy place here
mentioned does not have reference to the tabernacle on earth. "For
Christ is not entered into the holy places made with hands, which are the
figures of the true; but into heaven itself, now to appear in the presence of
God for us." Heb.9:24. Before the
presence of God Christ pleads and ministers His blood which not merely
sanctifies "to the purifying of the flesh" as did the blood of
bullocks and goats of old. "How much more shall the blood of Christ, who through the
Eternal Spirit offered Himself without spot to God, purge your
conscience from dead works to serve the living God?" Heb.9:14. Any one who wishes to have his
conscience purged may therefore with "boldness... enter into the
holiest by the blood of Jesus, by a new and living way, which He hath
consecrated for us, though the veil, that is to say, His flesh; and having a
High Priest over the house of God; let us draw near with a true heart in full
assurance of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water." Heb.10:19-22. In the Old Testament none but the
priest could enter the sanctuary. Now all may come. It is a "new
and living way, which he hath consecrated for us."
This blessed new and
living way it is the privilege and duty of the church to proclaim. Every one may come to Christ direct. Not as in the
sanctuary on earth need a priest intervene. That is done away with.
Every man may face his Maker direct without human interference. He may
boldly enter through the veil.
But the Papacy thought and taught otherwise. It attempted to reestablish the Old Testament belief, that man can approach
his Maker only through special representatives, such as the priests. Men
were put farther from God than ever. The church
closed the new and the living way opened by Christ, and had men approach God
through the priesthood, who had to appeal to some patron saint who had
influence with Mary, who had influence with Christ, who had influence with
God. The whole
system was an attempted reincarnation of the Mosaic ordinances which had definitely been abolished, and which were not to be compared
to the new and living way of the New Testament.
What has been the result? Men have flocked to the Church of Rome
and forsaken the sanctuary and the Minister of the sanctuary in heaven. The Roman church
has effectively obscured the ministry of Christ, so much so that few Christians
even know that there is a temple in heaven, much less that there is a service
going on there. Day after day Christ stands waiting to minister
His blood, hoping that men will find the new way. But very few
come. On the other hand, millions flock to the Roman church, there to receive indulgence and
forgiveness of sin on acceptable terms.
The Papacy has
nearly succeeded in making of none effect Christ's ministry. It has
inaugurated another ministry, established, not on the promises of the gospel,
not on the new covenant basis, not on Christ as the High Priest, but on the
vain promises of an earthly priesthood which itself needs forgiveness and the
power of the atoning blood of Christ.
In saying that the
Papacy has attempted to substitute a false mediatorial system for the true
mediatorial work of Christ, we are well aware of the
fact that the Roman Catholic Church believes in Christ's sacrifice on the
cross, that He is man's advocate and intercessor and that through Him we are
saved. On this the following statements are to the point:
"There is nothing
from which the faithful should derive greater joy than from the reflection that
Jesus Christ is constituted our advocate and intercessor with the Father, with
whom His influence and authority are supreme." "True, there is but one mediator, Christ the Lord, who
alone has reconciled us through His blood (1Tim.2:5), and who, having accomplished our redemption, and having once entered
into the holy of holies, ceases not to intercede for us. Heb.9:12;
7:25."
--Catechism of the Council of Trent, pp.59,247, Rev. J. Donovan's
translation, 1829 edition.
"We can go to
God with all confidence, says St. Arnold, because the Son is our mediator with
the eternal Father, and the mother is our mediatrix with her Son."--Glories of
Mary, Alphonus Ligouri,
Doctor of the Church, p.224, revised edition.
It is in the
ministration of the blood, in the relationship existing between man and Christ,
that the Papacy has attempted to erect a false system. Here saints, and especially Mary, have
been interposed between the soul and God. This we believe to be a most
serious perversion of truth, in that it interposes extramediatorial
persons as necessary to approach God, when the Scriptures teach that there is "one
mediator between God and man, the man Christ Jesus." 1Tim.2:5. The Bible
recognizes no other as mediator, and for the church to teach otherwise, is to
make of none effect the truth of God.
There are thus two ministrations that promise men forgiveness and the
blotting out of sins: That of Christ in heaven, and of the Papacy on
earth. Each has a priesthood and accompanying service. Each claims full pardoning power. The Papacy boasts of
having the keys of heaven. It can open or shut. It has a treasury
of merits without which few can be saved. It is in possession of the "host,"
the holy mystery of God. It possesses an infallible head. It has
power over purgatory. It can remit punishment. It claims authority
over the kings of the earth. It acknowledges no superior. It is
supreme.
All these claims would fall to the ground if men
were only cognizant of the true ministry of Christ. A knowledge of the
sanctuary truth is the only antidote to the false claims of the hierarchy of
Rome. For this reason it is important to the
Papacy that the sanctuary subject remain unknown. For this reason God has made His people the depositories of His truth
concerning the sanctuary.
We need not go into
detail concerning the mathematical problems of the twenty-three hundred
days. The reader is referred to "The Great Controversy,"
by Ellen G. White, and other standard Adventist
works. Suffice it to say that these days -- or rather years -- began 457
B.C. and ended 1844 A.D. At this latter date, the sanctuary should be cleansed.
It is evident that this cleansing cannot have reference to the sanctuary
on earth. That was long ago destroyed and its
service discontinued. It must therefore have reference to the sanctuary
in heaven, which indeed is spoken of as being cleansed "with better
sacrifices than" those of the Old Testament. Heb.9:23.
We have already
discussed in detail the matter of the cleansing of the sanctuary on
earth. This cleansing was a type of the cleansing of the sanctuary in
heaven. As the priests served in the first apartment of the tabernacle
every day of the year until the great Day of Atonement, so Christ ministered in
the first apartment of the heavenly sanctuary until the time of its
cleansing. That time was 1844. Then Christ entered upon the final
phase of His ministry. Then He entered the most holy. Then the hour
of judgment began, otherwise called the investigative judgment. When that work is done,
probation ceases and Christ comes. We would at this time call
attention to the word "cleansed" as used in Daniel 8:14. In Hebrews it is tsadaq,
and is translated "justified," to become or be counted
righteous. Some translate: "Then shall the sanctuary be
justified." Others, "Then shall the sanctuary be
vindicated." Others again, "Then shall the sanctuary come into
its own again." The word contains the idea of restoration as
well as of cleansing.
These meanings of the word are significant in view of
the fact that the subject of the sanctuary has been trodden underfoot
and the truth cast to the ground. Shall the
time ever come when the subject of the sanctuary shall again be given its
rightful place, when God shall vindicate His truth, and error and secret
machination be uncovered? Yes, answers prophecy, the time shall come; an evil power shall arise that
will persecute God's people, obscure the sanctuary question, cast truth to the
ground, and prosper in doing it. It shall set up its own system in
competition with God's, attempt to change the law, and by its crafty policy
deceive many. But it shall be unmasked. At the end of the twenty-three
hundred days a people shall arise who will have light on the sanctuary
question, who follow Christ by faith into the most holy, who have the solution
to break the power of the mystery of iniquity, and who go forth to battle for
God's truth. Such a people is invincible. It will
proclaim the truth fearlessly. It will make the supreme contribution in
its advocacy of the sanctuary truth. It will "build the old waste
places;" it will "raise up the foundation of many
generations;" it shall "be called, The repairer of the breach,
The restorer of paths to dwell in." Isa.58:12.
The final
controversies will be clear-cut. All will understand the issues and the
consequences. The chief point will be the worship of the beast or the
worship of God. In this
controversy the temple of God will be opened in heaven, and men will see "in
His temple the ark of His testament." Rev.11:19. God's people on earth will have a part in showing men the
opened temple. On the other hand, the apostate church will blaspheme "against
God... blaspheme His name, and His tabernacle, and them that dwell in
heaven." Rev.13:6.
It is a special
privilege to be permitted to have a part in such a work as this. But if
we are to conquer, we must know where we stand and why. May God give us
grace to be found faithful.
End Chapter 18
Entry Chapter 19
July 9, 2018
THE LAST GENERATION
Note by Ron: SDA New Movement leaders have
ardently disputed a perfected final generation. Thus, they dispute God Almighty
Himself in Revelation 14:1-4, where the 144,000 bride is proclaimed to be
“without fault” by God. They hate Andreasen for his stance with God on this
issue. End note.
Chapter NINETEEN
THE FINAL DEMONSTRATION OF WHAT THE gospel can do in and for humanity is
still in the future. Christ showed the way. He took a human body, and in that body
demonstrated the power of God. Men are to follow His example and prove that what God did
in Christ, He can do in every human being who submits to Him. The
world is awaiting this demonstration. Rom.8:19. When it has been accomplished, the end will
come. God will have fulfilled His plan. He will have shown Himself true
and Satan a liar. His government will stand vindicated.
There is much
spurious doctrine concerning holiness taught in the world today. On the
one hand are those who deny the power of God to save from sin. On the
other hand are those who flaunt their sanctity before
men and would have us believe that they are without sin. Among the first
class are not only unbelievers and skeptics, but church members whose vision
does not include victory over sin, but who accept a kind of compromise with sin. In the other
class are such as have no just conception either of sin or of God's holiness,
whose spiritual vision is so impaired that they cannot see their own
shortcomings, and hence believe themselves perfect, and whose conception of
religion is such that their own understanding of truth and righteousness is
superior to that revealed in the word. It is not easy to decide which is
the greater error.
Note by Ron: The
Nicolaitans believed in a compromise between Christianity and pagan occultism.
End note.
That the Bible
inculcates holiness is indisputable. "The very God of peace sanctify you wholly; and I
pray God your whole spirit and soul and body be preserved blameless unto the
coming of our Lord Jesus Christ." 1Thess.5:23. "Follow peace with all men,
and holiness, without which no man shall see the Lord." Heb.12:14. "For this is the will of God, even your
sanctification." 1Thess.4:3. The Greek word hagios in its various
forms is translated "sanctify," "holy," "holiness,"
"sanctified," "sanctification." It is
the same word which is used for the two apartments of the sanctuary,
and means that which is set apart for God. A sanctified person is one who is set apart for
God, whose whole life is dedicated to Him.
The plan of salvation must of necessity include
not only forgiveness of sin, but complete restoration. Salvation from sin is more than forgiveness of sin. Forgiveness presupposes sin and is
conditional upon breaking with it; sanctification is apart from sin and
indicates deliverance from its power and victory over it. The first is a
means to neutralize the effect of sin; the second is a restoration of power for
complete victory.
Sin, like some diseases, leaves man in a deplorable condition, --weak,
despondent, disheartened. He has little control of his mind, his will fails him, and
with the best of intentions he is unable to do what he knows to be right.
He feels that there is no
hope. He knows that he has himself to blame, and remorse fills his
soul. To his bodily ailments is added the torture of conscience. He
knows he has sinned and is to blame. Will no one take pity on him?
Then comes the gospel. The good news is
preached to him. Though his sins be as scarlet, they shall be as white as
snow; though they be red like crimson, they shall be as wool. All is
forgiven. He is "saved." What a wonderful
deliverance it is! His mind is at rest. No longer does his conscience
torment him. He has been forgiven. His sins are cast into the
depths of the sea. His heart wells with praise to God for His mercy and
goodness to him.
As a disabled ship
towed to port is safe but not sound, so the man is "saved" but
not sound. Repairs need to be made on the ship before it is pronounced
seaworthy, and the man needs reconstruction before he is fully restored. This process of restoration is
called sanctification, and includes in its finished product body, soul, and
spirit. When the work is finished, the man is "holy,"
completely sanctified, and restored to the image of God. It is for this
demonstration of what the gospel can do for a man that the world is
looking.
In the Bible, both
the process and the finished work are spoken of as sanctification. For
this reason the "brethren" are spoken
of as holy and sanctified, though they have not attained to perfection. 1Cor.1:2;
2Cor.1:1; Heb.3:1.
A glance through the
epistles to the Corinthians will soon convince one that the saints mentioned
had their faults. Despite this, they are said to be "sanctified"
and "called to be saints." The reason is that complete
sanctification is not the work of a day or a year, but of a lifetime. It begins the moment a person is
converted, and continues through life. Every victory hastens the process.
There are few Christians who have not gained the mastery over some sin that
formerly greatly annoyed them and overcame them. Many a man who has been
a slave to the tobacco habit has gained the victory over the habit and rejoices
in his victory. Tobacco has ceased to be a temptation. It attracts
him no more. He has the victory. On that point he is
sanctified. As he has
been victorious over one besetment, so he is to become victorious over every
sin. When the
work is completed, when he has gained the victory over pride, ambition, love of
the world,--over all evil,--he is ready for
translation. He has been tried in all points. The evil one has come
and has found nothing. Satan has no more temptations for him. He
has overcome them all. He stands without fault even before the throne of
God. Christ places His seal upon him. He is safe, and he is
sound. God has finished His work in him. The demonstration of what
God can do with humanity is complete.
Thus it shall be with the last
generation of men living on the earth. Through them,
God's final demonstration of what He can do with humanity will be given.
He will take the weakest of the weak, those bearing all the sins of their
forefathers, and in them show the power of God. They will be subjected to
every temptation, but they will not yield. They will demonstrate that it
is possible to live without sin--the very demonstration for which the world has
been looking and for which God has been preparing. It will become evident
to all that the gospel really can save to the uttermost. God is found
true in His sayings.
Note by Ron: Thus is will be with the 144,000 who are translated without
seeing death:
Rev 14:1 And I looked, and, lo, a Lamb stood on the
mount Sion, and with him an hundred forty and four
thousand, having his Father's name written in their foreheads.
Rev 14:2 And I heard a voice from heaven, as the
voice of many waters, and as the voice of a great thunder: and I heard the
voice of harpers harping with their harps:
Rev 14:3 And they sung as it were a new song before
the throne, and before the four beasts, and the elders: and no man could learn
that song but the hundred and forty and four thousand, which were redeemed from
the earth.
Rev 14:4 These are they which were not defiled with
women; for they are virgins. These are they which follow the Lamb whithersoever
he goeth. These were redeemed from among men, being the firstfruits unto God and
to the Lamb.
Rev 14:5 And in their mouth was found no guile: for
they are without fault before the throne of God.
End note by Ron.
The last year brings
the final test; but this only proves to angels and to the world that nothing that the evil one can do
will shake God's chosen ones. The plagues fall, destruction is on every hand, death
stares them in the face, but like Job, they hold fast their integrity.
Nothing can make them sin. They "keep the commandments of God,
and the faith of Jesus." Rev.14:12.
Throughout the
history of the world, God has had His faithful ones. They have endured
affliction even in the midst of great
tribulation. And even in the midst of Satan's
buffetings they have, as the apostle Paul says, through faith "wrought
righteousness." "They were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; (of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the
earth."
Heb.11:37.
And in addition to
this galaxy of faithful witnesses, many of whom were martyrs for their faith,
God will have in the last days a remnant, a "little flock" as
it were, in and through whom He will give to the universe a demonstration of
His love, His power, His justice, which, if we except Christ's godly life on
earth and His supreme sacrifice on Calvary, will be the most sweeping and
conclusive demonstration of all the ages.
It is in the last generation of men living on the
earth that God's power unto sanctification will stand fully revealed. The demonstration of that power is God's vindication. It
clears Him of any and all charges which Satan has
placed against Him. In the last generation God is vindicated and Satan
defeated. This may need some further amplification. The rebellion
which took place in heaven and introduced sin into the universe of God, must
have been a fearful experience both for God and for the angels. Up to a
certain point, all had been peace and harmony. Discord was unknown; only
love prevailed. Then unholy ambitions stirred the heart of Lucifer.
He decided that he wanted to be like the Most High.
He would exalt his throne above the stars of God. Not only that, but he
also intended to sit "upon the mount of the congregation, in the sides
of the north." Isa.14:12-14. This
statement is tantamount to an attempt to depose God and usurp His place.
It is a declaration of war. Where God sat, Satan would sit. God
accepted the challenge.
We have no direct
biblical statement as to the means used by Satan in winning over to his side a
multitude of angels. That he lied is clear. That he was a murderer
from the beginning is likewise indisputable. John 8:44. As murder has its beginning in hatred, and as
this hatred found its fruition in the killing of the Son of God on Calvary, we
may believe that Satan's hatred was not only directed against God the Father,
but also--and perhaps especially -- against God the Son. In his rebellion,
Satan went farther than a mere threat. He actually did set up his throne,
saying, "I am a God, I sit in the seat of God." Exe.28:2.
When Satan thus
established his government in heaven, the issue was clear-cut. None of
the angels could be in doubt any more. All must take their stand for or
against Satan.
In case of rebellion
there is always some grievance, real or fancied, given as the cause.
Dissatisfaction arises in some, and failing to get matters remedied, these
resort to rebellion. Those who sympathize with the rebel cause join
it. The others remain loyal to the government, and
must of course take their chance on its survival.
It apparently came
to just such a pass in heaven. The result was war. "There was
war in heaven: Michael and His angels fought against the dragon; and the dragon
fought and his angels." Rev.12:7. The outcome could have been fore- seen.
Satan and his angels "prevailed not; neither was their place found any
more in heaven. And the great dragon was cast out, that old serpent,
called the devil, and Satan, which deceiveth the
whole world: he was cast out into the earth, and his angels were cast out with
him." Verses 8,9.
Satan was defeated,
but not destroyed. By his act of rebellion he
had declared God's government at fault, and by the setting up of his own throne
he had made claim to greater wisdom or justice than God. These claims are
inherent in rebellion and in the establishment of another government. God
could ill afford not to give Satan an opportunity to demonstrate his
theories. To remove every doubt in the minds of the angels -- and later
of man -- God must let Satan go on with his work. And so
Satan was permitted to live and set up his government. For the last six thousand years he
has been giving the universe a demonstration of what he will do when he has the
opportunity.
This demonstration
has been permitted to continue until now. And what a demonstration it has
been! From the time when Cain killed Abel there have been hatred, blood-shed,
cruelty, and oppression in the earth. Virtue, goodness, and justice have
suffered; vice, vileness, and corruption have triumphed. The just man has
been made a prey; God's messengers have been tortured and killed; God's law has
been trampled in the dust. When God sent His Son, instead of honoring
Him, evil men, under the instigation of Satan, hanged Him on a tree. Even
then God did not destroy Satan. The demonstration must be complete.
Only when the last events are taking place, and men are on the point of
exterminating one another, will God interfere to save His own. There will
then remain no doubt in the mind of any one that had Satan the power, he would
destroy every vestige of goodness, hurl God from the throne, murder the Son of
God, and establish a kingdom of violence founded in self-seeking and cruel
ambition.
What Satan has been demonstrating is really his character, and the
lengths to which selfish ambition will lead. In the
beginning he wanted to be like God. He was dissatisfied with his position
as the highest of created beings. He wanted to be God. And the
demonstration has shown that oftentimes when a person has set his mind upon a
selfish goal, he will stop short of nothing to attain it. Whoever stands
in the way must be put out of the way. If it be God Himself, He must be
removed.
The demonstration
also teaches that high position is not satisfactory to the ambitious
individual. He must have the highest, and even then
he is not satisfied. A person in a lowly position is tempted to believe
that he would be satisfied if his position were improved. He is at least
sure that he would be satisfied if he had the highest position possible.
But would he? Lucifer was not. He had the highest position
possible. But he was not satisfied. He wanted one still
higher. He wanted to be God Himself.
In this respect the
contrast between Christ and Satan is very pronounced. Satan wanted to be
God. He wanted it so much that he was willing to do anything to attain
his goal. Christ, on the other hand, did not consider it a thing to be
grasped to be like God. He voluntarily humbled Himself and became
obedient unto death, even the death of the cross. He was God, and He
became man. And that
this was not a temporary arrangement only for the purpose of
showing His willingness, is evidenced by the fact that He will ever remain man.
Satan exalted himself; Christ humbled Himself. Satan wanted to become
God; Christ became man. Satan wanted to sit as God on a throne; Christ,
as a servant, knelt to wash the disciples' feet. The contrast is
complete.
In heaven, Lucifer
had been one of the covering cherubs. Eze.28:14. This seems to refer to the two angels who in the most holy
apartment of the sanctuary stood on the ark, covering the mercy seat.
This was doubtless the highest office an angel could occupy, for the ark and the mercy seat were
in the immediate presence of God. These angels were the special
guardians of the law. They watched over it, as it were. Lucifer was
one of them.
Ezekiel 28:12
contains an interesting statement concerning Lucifer: "Thou sealest up the sum, full of wisdom, and perfect in
beauty." The expression to which we would call attention is: "Thou
sealest up the sum." The meaning of
this is not entirely clear. The reading is capable of varied
interpretations. It seems evident, however, that the intent is to show
the high position and exalted privilege that was Satan's before he fell.
He was a kind of prime minister, a keeper of the seal.
As in an earthly
government a document or law must have the seal attached to it in order to be valid, so in God's government a seal is
used. God seems to have apportioned to the angels their work, the same as
He has given to man his work. One angel is in charge of
the fire. Rev.14:18. Another
angel has charge of the waters. Rev.16:5. Another has charge of "the seal of the
living God." Rev.7:2. While, as
stated above, the reading of Ezekiel 28:12 is not entirely clear, some feel
justified in translating it: "Thou attacheth
the seal to the ordinance. " If this position is tenable, if Lucifer was prime minister
and keeper of the seal, it gives an additional reason why he should wish to
substitute his own mark for that of God's seal when he left his first abode.
That Satan has been
very active against the law is evident. If God's law is His character,
and if this character is the very opposite of Satan's, Satan stands condemned
by it. Christ and the law are one. Christ is the law lived out, the
law becomes flesh. For this reason His life
constitutes a condemnation. When Satan warred against Christ, he warred
also against the law. When he hated the law, he also hated Christ.
Christ and the law are inseparable.
An interesting
statement is found in the fortieth psalm. Christ speaking, says, "I
delight to do Thy will, O my God: yea, Thy law is
within My heart." Verse 8. While
this is doubtless a poetical expression and should not be pressed too far, it
is interesting, nevertheless, as an indication of the exalted position of the
law. "Thy law is within My heart." A stab at the
law is a stab at the heart of Christ. A stab at the heart of Christ is a
stab at the law. At the cross Satan so intended it. But God meant
it otherwise. The death of Christ was a tribute to the law. It
immeasurably magnified the law and made it honorable. It gave men a new
vision of its sacredness and worth. If God would let His Son die; if
Christ would willingly give Himself, rather than abrogate the law; if it is
easier for heaven and earth to pass away than for one jot or tittle of the law
to fail, how very sacred and honorable the law must be!
When Christ died on
the cross He had demonstrated in His life the possibility of keeping the
law. Satan had not succeeded in leading Christ into sin. Possibly
he did not expect to be able to do that. But if he could have induced
Christ to use His divine power to save Himself, He would have accomplished
much. Had Christ done so, Satan could have claimed that this invalidated
the demonstration God intended to make, namely, that it was possible for man to
keep the law. As it was, Satan was defeated. But till the very
last, he continued the same tactics. Judas hoped Christ would free
Himself, thus using His divine power to save Himself. On the cross Christ
was taunted: "He saved others; Himself He cannot save."
But Christ did not falter. He could have saved Himself, but He did
not. Satan was
baffled. He could not understand. But he knew that when Christ died
without his having been able to make Him sin, his own doom was sealed. In
His death Christ was victor.
But Satan did not
give up. He had failed in his conflict with Christ, but he might yet
succeed with men. So he went to "make
war with the remnant of her seed, which keep the commandments of God, and have
the testimony of Jesus Christ." Rev.12:17. If he could overcome them, he might not be
defeated.
The demonstration which God intends to make with the last generation on
earth, means much both to the people and to God. Can God's law really be
kept? That is a vital question. Many will deny that it can be done;
others will glibly say it can. When the whole question of commandment
keeping is considered, the problem assumes large proportions. God's law
is exceedingly broad; it takes cognizance of the thoughts and intents of the
heart. It judges motives as well as acts, thoughts as well as
words. Commandment keeping means entire sanctification, a holy life,
unswerving allegiance to right, entire separation from sin, and victory over it.
Well may mortal man cry out, Who is sufficient for
these things!
Yet this is the task which God has set Himself and which He expects to
accomplish. When the statement and challenge is issued by Satan: "No
one can keep the law. It is impossible. If there be any that can do
it or that have done it, show them to me. Where are they that can keep
the commandments?" God will quietly answer, Here
they are. "Here are they that keep the commandments of God, and
the faith of Jesus." Rev.14:12.
Let us say it reverently:
God must meet Satan's challenge. It is not part of God's plan, or a part
of His purpose, to subject men to tests that only a chosen few can
survive. In the Garden of Eden God could think of no easier test than the
one He devised. No one
will ever be justified in saying that our first parents fell because the test
was too hard for them. It was the lightest test conceivable.
If they fell, it was not because they had not been provided with strength to
resist. The temptation was not held before them constantly. Satan
was not permitted to molest them everywhere. He could have access to them
only at one place, namely, at the tree of knowledge. That place they
knew. They could stay away from it if they wanted to. Satan could
not follow them. If they went where he was, it was because they wanted
to. But even if they went there to examine the tree, they need not remain
there. They could walk away. Even if Satan offered them the fruit,
they need not take it. But they took it and ate. And they ate it
because they wanted to, not because they had to. They deliberately
transgressed. There was no excuse. God could not have devised an
easier test.
When God commands
men to keep His law, it does not serve the purpose He has in mind to have only a
few men keep it, just enough to show it can be done. It is not in line
with God's character to pick outstanding men of strong purpose and superb training, and demonstrate through them what He can do.
It is much more in harmony with His plan to make His requirements such that
even the weakest need not fail, so that none can ever say that God demands that
which can be done by only a few. It is for this reason that God has reserved His greatest demonstration
for the last generation. This generation bears the results of accumulated
sins. If any are weak, they are. If any suffer from inherited
tendencies, they do. If any have an excuse because of weakness of any
kind, they have. If therefore these can keep the commandments, there is
no excuse for any one in any other generation not doing so also.
But this is not enough. God intends in His demonstration to show,
not merely that ordinary men of the last generation can successfully pass a
test such as He gave to Adam and Eve, but that they can survive a test much
harder than such as falls to the lot of common men. It will be a test
comparable to the one Job passed through, and
approaching that which the Master underwent. It will test them to the
utmost.
"Ye have heard
of the patience of Job, and have seen the end of the
Lord; that the Lord is very pitiful, and of tender mercy." James 5:11. Job passed
through some experiences that will be repeated in the lives of the chosen ones
of the last generation. It may be well to consider them.
Job was a good man.
God trusted him. Day by day he offered sacrifices for his sons. "It
may be that my sons have sinned," he said. Job 1:5. He was prosperous and enjoyed the blessing of
God.
Then came "a
day when the sons of God came to present themselves before the Lord, and Satan
came also among them." Verse 6. A conversation is recorded between the Lord and Satan that
concerns Job. The Lord says that Job is a good man, which Satan does not
deny, but urges that Job is God-fearing merely because it pays him to be so.
He states that if God will take away His mercies, Job will curse God. The
statement is in the form of a challenge, and God accepts it. Satan is
given permission to take away Job's property and otherwise to cause him sorrow,
but not to touch Job himself.
Satan immediately
proceeds to do what he is permitted to do. Job's property is all swept
away, and his children are killed. When this happens, "Job arose, and rent his
mantle, and shaved his head, and fell down upon the ground, and worshiped, and
said, Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the
name of the Lord. In all this Job sinned not, nor charged God
foolishly." Job 1:20-22.
Satan is defeated, but
he makes another attempt. At the next meeting with the Lord, without
admitting defeat, he claims that he had not been permitted to touch Job
himself. If he had, he claims, Job would have sinned. The statement
is again a challenge, and God accepts it. Satan is given permission to
torment Job, but not to take his life. He immediately departs on his
mission.
All that the evil
one can do, Satan does to Job. But Job stands fast. His wife
counsels him to give up, but he does not waver. Under intense physical
pain and mental anguish, he remains steadfast. Again
it is recorded that Job stood the test. "In all this did not Job
sin with his lips." Job 2:10. Satan is
defeated and does not appear any more in the book.
In the succeeding
chapters in the book of Job, we are given a little insight into the struggle
going on in Job's mind. He is greatly perplexed. Why has all this
calamity come upon him? He is not conscious of any sin. Why, then, should
God afflict him? He, of course, does not know of the challenge of Satan.
Neither does he know that God is depending upon him in the crisis through which
he is passing. All he knows is that out of a clear sky, disaster has come
upon him till he is left without family or property, and with a loathsome
disease that nearly overwhelms him. He does not understand, but he
retains his integrity and faith in God. This God knew he would do.
This Satan said he would not do. In the challenge God won.
Humanly speaking,
Job had not deserved the punishment that came to him. God Himself says it
was without cause. "Thou movedst me
against him, to destroy him without cause." Job 2:3. The whole
experiment can therefore be justified only by considering it as a specific test
devised for a specific purpose. God wanted to silence Satan's charge that
Job served God only for profit. He wanted to demonstrate that there was
at least one man whom Satan could not control. Job suffered as a result of it, but there seemed to be no other
way. A reward was afterward given him.
Job's case is recorded for a purpose. While we grant its
historicity, we believe that it has also a wider meaning. God's people in
the last days will pass through an experience similar to
Job's. They will be tested as he was; they will have every earthly stay
removed; Satan will he given permission to torment them. In addition to
this the Spirit of God will be withdrawn from the earth, and the protection of
earthly governments removed. God's people will be left alone to battle
with the powers of darkness. They will be perplexed, as was Job.
But they, as did he, will hold fast their integrity.
In the last
generation God will stand vindicated. In the remnant Satan will meet his
defeat. The charge that the law cannot be kept will be met and fully
refuted. God will produce not only one or two who keep His commandments,
but a whole group, spoken of as the 144,000. They will reflect the image
of God fully. They will have disproved Satan's accusation against the
government of heaven.
A serious situation arose
in heaven when Satan made his charges against God. The accusations in reality constituted an impeachment. Many of the
angels believed the charges. They ranged themselves on the side of the
accuser. One third of the angels--and that must have been millions --
faced God with their leader, the highest among the angels, Lucifer. It
was no small crisis. It threatened the very existence of God's
government. How should God deal with it?
The only way the
matter could be satisfactorily settled so that no question would ever arise,
was for God to submit His case to the ordinary rules of evidence. Was, or
was not, God's government just? God said it was; Satan said it was
not. God could have destroyed Satan. But that would be no argument, and would count against God. There was no
other way than for each side to present its evidence, produce its witnesses,
and rest its case on the weight of testimony adduced.
The picture, then,
is that of a court scene. God's government is at stake. Satan is
the accuser; God Himself is the accused and is on trial. He has been
charged with injustice, with requiring his creatures to do that which they
cannot do, and yet punishing them for not doing it. The law is the
specific point of attack; but the law being merely a transcript of God's
character, it is God and His character that are the points at issue.
In order for God to sustain His contention, it is
necessary for Him to show that He has not been arbitrary in His requirements,
that the law is not harsh and cruel in its requirement, but contrariwise, that
it is holy, just, and good, and that men can keep it. All that is
necessary is for God to produce one man who has kept the law, and His case is
won. In the absence of such a case, God loses, and Satan wins. The outcome
therefore hinges on the production of one or more who keep the commandments of
God. On this God has staked His government.
While it is true
that many from time to time have dedicated their lives to God and lived without
sin for periods of time, Satan claims that these are special cases, as was
Job's case, and do not come under the ordinary rules. He demands a
clear-cut case where there can be no doubt, and where God has not
interfered. Can such an instance be produced?
God is ready for the
challenge. He has bided his time. The Son of God, in His own
person, has met Satan's charges, and proved them false. The supreme
exhibition has been reserved until the final contest. Out of the last generation God will
select his chosen ones. Not the strong or the mighty, not the honored or
the rich, not the wise or the learned, but just ordinary people will God take,
and through and by them make His demonstration. Satan has claimed
that those who in the past have served God have done so with mercenary motives,
that God has pampered them, and that he, Satan, has not had free access to
them. If he were given full permission to present his case, they also
would be won over. But God is afraid to let him do this. Give me a
fair chance, Satan says, and I will win out.
And so, to silence forever Satan's charges; to make it evident that His
people are serving Him from motives of loyalty and right without reference to
reward; to clear His own name and character of the charges of injustice and
arbitrariness; and to show to angels and men that His law can be kept by the
weakest of men under the most discouraging and most untoward circumstances, God
permits Satan to try His people to the utmost. They will be threatened,
tortured, persecuted. They will stand face to face with death in the
issuance of the decree to worship the beast and his image. Rev.13:15. But they
will not yield. They are willing to die rather than to sin.
God removes His
Spirit from the earth. Satan will have a greater measure of control than
he has ever had before. True, he may not kill God's people, but that is
about the only limitation. And he uses every permission he has. He
knows what is at stake. It is now or never.
God does one more thing. He apparently hides Himself. The
sanctuary in heaven is closed. The saints cry to God day and night for
deliverance, but He appears not to hear. God's chosen ones are passing
through Gethsemane. They are having a little taste of Christ's experience
those three hours on the cross. Seemingly they must fight their battles
alone. They must live in the sight of a holy God without an intercessor.
But while Christ has
finished His intercession, so that from His priestly ministry in the heavenly
sanctuary none can obtain any more pardon for sin, yet the saints are still the
object of God's love and care. Holy angels watch over them. God
provides them shelter from their enemies; He provides them with food, shields
them from destruction, and supplies grace and power for holy living. (See Psalms
91.) Yet they are still in the world,
still tempted, afflicted, tormented.
Will they stand the
test? To human eyes it seems impossible. If only God would come to their
rescue, all would be well. They are determined to resist the evil
one. If need be they can die; but they need not sin. Satan has no power -- and never had
-- to make any man sin. He can tempt, he can seduce, he can threaten; but
he cannot compel. And
now God demonstrates through the weakest of the weak that there is no excuse,
and never has been any, for sinning. If men in the last generation can
successfully repel Satan's attack; if they can do this with all the odds
against them and the sanctuary closed, what excuse was there for men's ever
sinning?
In the last
generation God gives the final demonstration that men can keep the law of God
and that they can live without sinning. God leaves nothing undone to make
the demonstration complete. The only limitation put upon Satan is that he
may not kill the saints of God. He may tempt them, he may harass and
threaten them; and he does his best. But he fails. He cannot make
them sin. They stand the test, and God puts His seal upon them.
Through the last generation of saints God stands finally
vindicated. Through them He defeats Satan and wins His case. They
form a vital part of the plan of God. They go through terrific struggles;
they battle with unseen powers in high places. But they have put their
trust in the Most High, and they will not be
ashamed. They have gone through hunger and thirst, but the time shall
come when "they shall hunger no more, neither thirst any more; neither
shall the sun light on them, nor any heat. For the Lamb which is in the
midst of the throne shall feed them, and shall lead
them unto living fountains of waters: and God shall wipe away all tears from
their eyes." Rev.7:16,17.
"They follow the Lamb whithersoever He goeth." Rev.14:4. When at last the doors of the temple shall swing
open, a voice will sound forth: "Only the 144,000 enter this
place."--Early Writings, p.19. By faith they
have followed the Lamb here. They have gone with Him into the holy place,
they have followed Him into the most holy. And in the hereafter, only
those who have thus followed Him here, will follow Him there. They will
be kings and priest. They will follow Him in to the most holy where only
the High Priest can ever enter. They shall stand in the unveiled presence of God. They shall follow
Him "whithersoever He goeth." They will not only be "before
the throne of God" and "serve Him day and night in his
temple," but they will "sit down with Me in My throne, even as
I also overcame, and am set down with My Father in His throne." Rev.7:15;3:21.
The matter of
greatest importance in the universe is not the salvation of men, important as
that may seem. The
most important thing is the clearing of God's name from the false accusations
made by Satan. The controversy is drawing to a
close. God is preparing His people for the last great
conflict. Satan is also getting ready. The issue is before us and
will be decided in the lives of God's people. God is depending upon us as
He did upon Job. Is His confidence well placed?
It is a wonderful
privilege vouchsafed this people to help clear God's name by our
testimony. It is wonderful that we are permitted to testify for
Him. It must never be forgotten, however, that this testimony is a
testimony of life, not merely of words. "In Him was life; and the
life was the light of men." John 1:4. "The life was the light." It was so with Christ, it must also be
so with us. Our life should be a light as His life was. To give people the
light is more than to hand them a tract. Our life is the light. As we live, we
give the light to others. Without life, without our living the light, our
words abide alone. But as our life becomes light, our words become
effective. It is our life that must testify for God.
May the church of
God appreciate the exalted privilege given her! "Ye are My
witnesses, saith the Lord." Isa.43:10. There must be "no
strange god among you: therefore ye are my witnesses,
saith the Lord, that I am God." Verse 12.
May we be witnesses indeed, testifying what God has done for us! All this
is closely connected with the work of the Day of Atonement. On that day the people of
Israel, having confessed their sins, were completely cleansed. They had
already been forgiven, now sin was separated from them. They were holy
and without blame. The camp of Israel was clean.
We are now living in
the great antitypical day of the cleansing of the sanctuary. Every sin
must be confessed and by faith be sent beforehand to judgment. As the
high priest enters into the most holy, so God's people
now are to stand face to face with God. They must know that every
sin is confessed, that no stain of sin remains. The cleansing of the
sanctuary in heaven is dependent upon the cleansing of God's people on
earth. How important then that God's people be holy and without
blame! In them every
sin must be burned out, so that they will be able to stand in the sight of a
holy God and live with the devouring fire. "Hear, ye that are far
off, what I have done; and, ye that are near, acknowledge my might. The
sinners in Zion are afraid; fearfulness hath surprised the hypocrites.
Who among us shall dwell with the devouring fire? who among us shall
dwell with everlasting burnings? He that walketh righteously, and
speaketh uprightly; he that despiseth the gain of
oppressions, that shaketh his hands from holding of
bribes, that stoppeth his ears from hearing of blood,
and shutteth his eyes from seeing evil; he shall dwell on high: his place of
defense shall be the munitions of rocks: bread shall be given him; his waters
shall be sure." Isa.33:13-16.
End of Chapter 19
Entry Chapter 20
July 10, 2018
THE JUDGMENT
Chapter TWENTY
THERE IS A GROWING TENDENCY TO DISBELIEF in a bodily resurrection.
Higher critics have long ago discarded the idea, and many Christians of the
more conservative type are tending the same way. They can see no need of
a resurrection of the body if the future existence is wholly spiritual.
For the same reason
they consider a future judgment unnecessary. If the soul is already enjoying the bliss of ethereal
existence, or if it is already experiencing the tortures of the damned, it
would seem incongruous to interpose a judgment. That should have
taken place before the future state was decided upon, not after. Belief in immediate bliss or
damnation after death makes a future judgment at the end of the world not only
unnecessary but inconsistent.
The Bible is plain in
its statements concerning these two subjects. There is a bodily resurrection. There is a
judgment. The Bible teaches both. As we are here chiefly
concerned with the judgment, we shall confine our study to it, only remarking
in passing that it seems so much more satisfying to believe that the future
existence of the saved will be molded somewhat on the original plan of the
Garden of Eden, where Adam and Eve enjoyed existence on a plane not unlike our
present one, yet without sin. It seems reasonable to believe that God has
not abandoned His original plan. If He has not, there must be a
resurrection of the body.
The idea of a
judgment at the end of the world presupposes that men do not enter upon their
punishment or reward at death. This seems reasonable, quite apart from
being supported by Bible evidence. Let us consider this a little more in
detail.
Taking for granted a belief in punishment and reward, we would first
remark that no man's record can be made up completely at death. His life
is closed, but his influence continues,--his "works
do follow" him. If we are responsible for our influence,--and
this must be admitted, we believe,-- the record cannot be made up fully until
the end of time.
In saying this we do
not wish to infer that a man has not sealed his destiny when he dies. We
believe he has. All we wish to affirm is that unless the judgment
presupposes the same punishment or reward for all, the record cannot be made up
at death. It may, indeed, be argued that it is known whether a person is
saved or lost, and that therefore he may provisionally be admitted to one place
or another. This may be granted, but does not
solve the difficulty. Even in earthly courts the outcome of a committed
crime is awaited before judgment is pronounced. If, in a shooting affray
a man is wounded, judgment is not based on the immediate effect, but on the final outcome of the shooting. The wounded man may
linger for a week or two. The criminal cannot demand an immediate trial
and judgment, based, as it would have to be, on the fact that the wounded man
had not as yet died, and that hence the criminal was
not guilty of murder.
A man is responsible
for more than the immediate effect of his acts. It seems altogether more
reasonable that the judgment be delayed until all the facts are in, at which
time a just estimate can be arrived at. If we admit that some will be
punished with many stripes and some with few (Luke 12:48), the judgment cannot and must not take place until all factors can be
considered. This can be done only at the time God designates,--the
end of the world. In harmony with this is the statement that God will "reserve the unjust
unto the day of judgment to be punished." 2Peter 2:9.
The wicked are to be judged by the righteous. "The saints
shall judge the world." "The world shall be judged by
you." 1Cor.6:2. As the angels have their work to do in heaven, so the redeemed
will have theirs. God makes His plans known to His own,
and gives them responsibilities to bear. The saints are given both
the privilege and the responsibility of judgment. Humanly speaking, God
does not want to run any risk of dissatisfaction or questionings. It is
conceivable that some persons will be lost who others thought should be
saved. If some one is missed in heaven, a question might come up
concerning him in the mind of others as to why. It may be a person who
was dear to us,--whom we loved and for whom we had
prayed. Now he is lost. We don't know the circumstances; we don't
know why.
If we have had a
part in the judgment; if we ourselves have looked into
the case and examined the evidence; if after weighing all the factors, we have
at last concluded that the man did not want to be saved and would not be happy
in heaven, no question will ever arise in our minds as to the justice of what
was done. We had a part in the judgment; we know. We were
there. We are satisfied. Moreover, this arrangement assures both a
just and a merciful judgment. Some of those who will be lost, we have
loved. We have prayed for them. We will be kind to them till the
last. No one will be punished more than he deserves. God's plan
assures that.
It should be noted
that the saints are to have a part in judging those whom they have known.
If part of the purpose of God in having us have a part in the judgment is to
make sure that no question will ever arise in our minds, the saints must judge their own
generation and their own acquaintances. This is both fearful and
good. God must not run the risk of having some one say
or think: "Some of my friends are lost, and I never had a chance to
find out just what happened. I thought they would be saved. I
understood them better than any one else. I wish I had known a little
more of their case." Such a thing, of course, will never
happen. God will see to that. Every one
will be satisfied as to the justice and the mercy of God. God's plan is
rightly arranged. We
shall know why certain people are lost. We shall have a part in their
judgment.
If what is said here
is correct, there can be no judgment at death. A group of Christians are
praying for a wayward young man. Day after day, year after year, they
pray, but without result. Then suddenly the young man dies. What about
the judgment? Those who know him, those who have prayed for him, are still
living. If the young man is to be judged by the saints immediately, they
would all have to die immediately if they are to have a part in his
judgment. Otherwise he would have to be judged by others who did not know
him. This holds true of all the wicked who have ever lived. They
could not ordinarily be judged until a generation after their death, if they
are to be judged by the saints. But not to be judged by the saints, or to be judged by others unknown to
them, would frustrate God's plan and jeopardize it. We therefore
hold that if the wicked are to be judged by the saints, they cannot be judged
at death. God says the wicked are reserved unto the judgment at the end
of the world.
While it is true
that each generation best understands itself and should be judged in the light
of its own knowledge, so that an Old Testament sinner should not be judged by
New Testament standards, it is also true that before any consistent judgment
can take place, there must be some knowledge as to general guiding rules and
principles. This presupposes instruction and education, and this
instruction must be based upon all factors involved. Christ's death must
be reckoned with, also His atonement and teaching. Just how, in view of
this, could the saints of the first generations on earth have judged the wicked
of their generation? It is evident that the idea of the saints having any
part in the judgment must be given up if the judgment takes place at death.
It is an admirable plan as God has conceived it. God's plan to have the saints have a part in the
judgment, makes heaven a safe place and raises an effective barrier against
further questionings and doubts.
What about the
judgment of the righteous? It is evident that some kind
of investigation must take place before they are permitted to enter into
eternal bliss. It must be decided whether their life and attitude warrant
entrusting them with eternal life; and this decision must be arrived at before
the Lord comes to take them home. It is no more reasonable to save the
righteous and afterward have a judgment, than to damn the wicked and afterward
place them before the bar. But there is one difference. The wicked are not destroyed until
the end of the thousand years. Rev.20:4,5. That gives abundant time to judge them
after the Lord comes. But not so with the righteous. If they are to be
judged at all, if any reward is to be meted out to them, their cases must be
decided before the Lord comes. When He comes, His reward is with Him. Rev.22:12. Hence their
status must be determined beforehand.
Some have objected
to this teaching. They do not believe that there will be a judgment of
the righteous before the Lord comes. Yet this seems only
consistent. The cases of the righteous must be settled before the Lord
comes -- else how can it be known who is to be saved? If the objection be
to the phrase "investigative judgment" which has been used,
let another which is better be found. We are willing. It is not an
executive judgment. The Bible calls it the "hour of
judgment" as contrasted with the "day of judgment." Rev.14:7; Acts
17:31. We believe "investigative
judgment" best fits the case in regard to the judgment of the
righteous.
It seems eminently
fitting that when the question of who are to be saved comes up, the angels
should be present both to give their testimony and to follow the proceedings. Dan.7:9,10. They have been vitally concerned in our welfare; they have
been ministering spirits. We are to associate and be with them, and they have a right to know who
are to be admitted to the celestial abodes. This also is God's plan.
The angels have experienced some of the results of sin. They have seen
Lucifer apostatize. They have seen millions of angels go with him.
They have seen the Saviour suffer and die, and they know the misery which sin
has caused. They are vitally interested in knowing who are to have
eternal life. They have no intention of repeating the experience with sin
through which they have gone. It is therefore God's wise plan that they
have a part in the proceedings.
The Day of Atonement
is a fit type of the day of judgment. It would be well for the reader to
review the chapter on the Day of Atonement in the light of the present discussion.
On that day there was a separation between the righteous and the wicked. The decision hinged entirely on who
had confessed their sins and who had not. Those who had brought their
offerings and complied with the ritual had their sins blotted out. The
others were "cut off."
We do not know of
any record being kept in the sanctuary on earth as to who appeared during the
year with a sacrifice. While possible, it is hardly likely that such a
record was kept. We do know, however, that the sprinkled blood in itself constituted a record. God had commanded
sacrifices to be brought. We believe He respected His own command and
took notice of those who served Him in truth and uprightness. In His book
they were recorded as faithful.
Of the judgment of the
last day this is written: "Whosoever
was not found written in the book of life was cast into the lake of fire." Rev.20:15. This text
speaks definitely of the book of life, and says in effect that only those whose
names are found in it are saved. Note the reading: "Whosoever was
not found written in the book of life." This means an
examination of the book to find which names are there recorded. "Whosoever
was not found." What is this but an investigation? It is as though the command were given: "See if this name is
found in the book." The report comes back, "I have found
it," or, "I have not found it." Either report
indicates an investigation. The expression, "Whosoever was not
found," justifies the contention that there is a looking through of the
record, resulting in a separation for salvation or condemnation.
It seems so clear
that there ought to be and must be an investigation of the record kept in
heaven before the Lord comes, that the wonder is that any can seriously or
honestly doubt it. It is true that God could in a moment, should He so
desire, settle all questions as to the future destiny of every
one. With unerring accuracy He could
consign one portion of mankind to be damned and another to be saved. But
God could not do this and at the same time allow angels and men to have a part
in the judgment. And this is vital. God must place every safeguard
around the future existence. Men must, from their own investigation, be
assured as to the justice of the punishment meted out. Angels who have
been ministering spirits, must be present when the saints are judged. For
this reason books are kept. For this reason millions of angels are present at the judgment. Dan.7:10. God takes every step needed to make the future
safe. Heaven and earth must be protected. God will not suddenly
admit millions of human beings to the bliss of heaven and the privilege of
eternal life without consulting the angels.
We say this
reverently. The angels have passed through some sad experiences because
of sin. They have seen millions of their fellow angels lost. They
have seen Christ die on the cross. They have known some of the sorrow of
the Father because of sin. And should they not be interested in the
question of the admittance of millions of redeemed sinners to eternal life?
Should they not have some assurance that admitting men to heaven does not mean
admitting sin? We speak after the manner of men. We believe they should
have such assurance. And we believe that God gives it to them. They
are present when the cases of the righteous are decided. As the saints
have part in the judgment of the wicked, so the angels have part in the
judgment of the righteous. This constitutes an assurance for the
future. No question ever will or ever can arise in the mind of any
one. God has seen to that.
During the thousand
years the angels will have an opportunity to become better acquainted with us
and we with them. We will work together with them in the judgment.
During that time both men and angels will be judged. We will have a part
in the judgment. The angels will have a part. Men and angels have
fellow creatures who will be lost and in whom they are interested. God
safeguards all interests so that sin will not arise the second time. The
angels have kept the record. What is written in the books is their
writing. Shall they have no part in the examination of the record when
final decisions are made? They will have a part in the execution of the
judgment. Rev.20:1-3; 18:21; Eze.9:1-11. At its conclusion they will give their testimony as to the justice
of the decisions made. Rev.16:5,7. This they can do because they know the factors involved.
"The Father loveth the Son, and hath given all things into His
hands." John 3:35. We may not
be sure why the Father has given all things into the hands of the Son, but the
statement occurs so many times that it is clear God wants us to know it.
In addition to the statement quoted above, note the following: "Thou
hast put all things in subjection under His feet." Heb.2:8. "All things are delivered unto Me of My
Father." Matt.11:27;
Luke 10:22. "Thou hast given Him power over all
flesh." John
17:2. This power includes that of judging. "The
Father judgeth no man, but hath committed all judgment unto the Son." John
5:22. Christ is "ordained of God to be the Judge
of quick and dead." Acts 10:42. God will "judge the world in
righteousness by that Man whom He hath ordained." Acts 17:31. This includes the execution of the judgment, for
the Father "hath given Him authority to execute judgment also, because
He is the Son of man." John 5:27. In fact, this granting of authority to the Son
may all be summed up in the sweeping statement of Christ Himself: "All
power is given unto Me in heaven and in earth." Matt.28:18. This leaves no doubt as to the extent of the
power given Him. It is all power in heaven and earth.
These statements
become very interesting in view of their wording. The Father had all
these powers, but for some reason He bequeathed them to the Son. Notice
how God has "given," "put," "delivered,"
"committed," "given authority to," "ordained"
His Son. All that the Father had, He gave to the Son. God at some
time in the past put all things under Christ, told Him to reign, to execute
judgment, and gave Him all power in heaven and earth.
The whole
controversy reveals a trait in the character of God that is most
comforting. God could have treated the rebels differently. He would
not need to have heeded the charges placed against Him by Satan. But he
submitted His case to be decided upon the basis of the evidence
presented. He could afford to wait and let created beings decide for
themselves. He knew that His case was just and that it could stand
investigation. He was eminently fair and just in all respects.
This gives us ground for believing that the judgment to come will be
conducted along lines that will measure up to the highest conceptions of
justice and right, not to say mercy. God is not revengeful. He is
not waiting for an opportunity to "pay back." He wills
that all men be saved and come to repentance. He takes no delight in the
death of the wicked. There are some things, however,
that God cannot do. He would be happy to save all, but it would not be
best to do so. For this there are several reasons. Many do not wish
to be saved on the terms that alone can ensure life. The rules which God
has laid down for our guidance are the rules of life, and not arbitrary
decrees. Society cannot exist, either here or in heaven, if men do not
stop killing one another. That seems so very evident that no one will
attempt to dispute it.
Killing has its root
in hatred. It would not be safe to permit one who hates his brother--or
who hates any one--to live in heaven with others. To expect peace and harmony
under such conditions would be folly. Men have abundantly demonstrated
that hatred leads to murder. It needs no more demonstration. If God
expects to have a peaceful heaven, He must exclude murderers. That means
He must exclude all who hate.
But it means
more. Love is the only effective antidote for hate. Only he who
loves is safe. Absence of love means hatred sooner or later. Hence,
love becomes one of the laws of life. Only he who loves complies with the
law, hence only he has the right to live. That right should not be
jeopardized by permitting hatred to flourish. Those who cherish hatred in
their lives, violate the law of life. It would not be safe to save such, even should they want to be saved. There must be
no murderers in heaven, no violators of the commandment which says, "Thou
shalt not kill." The same argument holds true with respect to
all the other commandments.
When God therefore
admits men and angels to sit in judgment, He does more than merely take them
into partnership. This is important. For the sake of the future it
is necessary. We need the assurance that a personal part in the judgment
will give us. But more is involved. When God admits saints and
angels to a part in the judgment, they are in reality passing
upon God's work. The rules, the principles, the laws governing men and
angels, come under scrutiny. In a certain sense God is being judged. Rom.3:4.
In the light of these statements, the fact that men and angels at the end
of the controversy express their belief in the justice and righteousness of
God, takes on added significance. The great question always has been: Is
God just, or are Satan's accusations true? At the end of the controversy, the
angel of the waters says, "Thou art righteous, O Lord."
Another angel says, "Even so, Lord God Almighty, true and righteous are
Thy judgments." "Much people in heaven" say, "Alleluia;
salvation and glory, and honor, and power, unto the Lord our God; for true and
righteous are His judgments." Those who have been victorious
over the beast and the image say, "Just and true are Thy ways, Thou
King of saints." And as God resumes the throne, "a great
multitude" "as the voice of mighty thunderings"
shout, "Alleluia: for the Lord God omnipotent reigneth."
But God does not wish to reign alone. When "the kingdoms of this
world are become the kingdoms of our Lord, and of His Christ," when
the accuser is finally cast down, then the throne of God and the Lamb shall be
set up. Glorious consummation of our hope! (Rev.16:5,7; 19:1;
15:3; 19:6; 11:15; 12:10; 22:5)
End Chapter 20