THE PATH TO THE THRONE OF GOD
BY
Sarah Elizabeth Peck
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PATH TO THE THRONE OF GOD-- The
Sanctuary or THE
GOSPEL ACCORDING TO MOSES By
Sarah
Elizabeth Peck Author
of God's Great Plan which has been translated into more than six
foreign languages, also fifteen other books used extensively for many years
as text books in English speaking church schools. Non-Copyrighted
-- Printed by Dedicated
To "The Common
People" - (Mark 12:37) By One of Them KEY
TEXT THUS SAITH THE
LORD GOD: Although I have
cast them far off among the heathen, and although I have scattered them among
the countries, yet will I be to them as a little sanctuary in the countries
where they shall come. Ezekiel 11:16. (Preface ii) The book of
Exodus wherein the sanctuary building is described in minute and careful
detail, is the foundation of this study, and understanding of which is
essential to full and correct comprehension of the sanctuary. In this
presentation, the logical order has been followed, taking the court, the holy
place, and the most holy place in their divinely revealed and natural
sequence. Following this
sequence, the work of Christ as Redeemer is traced when at His birth He
entered the court of earth to give His life as a sacrifice for the sins of
the world; when at His ascension He entered the holy place of the heavenly
sanctuary to act as High Priest; when in 1844 at the end of the 2300 days He
entered the most holy place as Judge to begin the Investigative Judgment of
the house of God; when this Judgment closes at the beginning of the thousand
years He comes as the Bridegroom to receive His bride, the redeemed, and take
them to the mansions He has prepared for them; and finally when at the close
of the thousand years He returns to this earth to cleanse it from sin and
sinners, and create a new heaven and a new earth wherein dwelleth
righteousness. All this, and more, is symbolized in the sanctuary as herein
presented. In the same
sequence is traced the individual's Christian experience as he moved forward
on The Path To The Throne of God.
Here the sanctuary is shown to illustrate reconciliation and justification in
the court where by faith he receives imputed righteousness, sanctification in
the holy place, where as the result of a life-long experience, he by faith
gains imparted righteousness, glorification in the most holy place, where he
receives his reward, eternal righteousness. Likewise, this
study aims to show that the sanctuary illustrates the four generations of the
church as a whole: first, the church of the court the Hebrew church, the
first church organized on earth when at Sinai God through Christ spoke His
law to Israel on the Sabbath; second, the church of the holy place, the
Christian church, also founded on the Sabbath, when at Christ's ascension and
inauguration God gave the Holy Spirit, Christ's representative, to abide with
them forever; third, the church of the most holy place, the Remnant church,
the last church on earth which began in 1844, having the truth regarding the
sanctuary and the Sabbath as its two foundation pillars, which was divinely
revealed to the believers; fourth, the church of the Firstborn, the church of
the temple eternal, which begins at the second coming of Christ and
throughout eternity meets for worship around the Throne from on Sabbath to
another. Thus the Sabbath, being the great
underlying truth on which every generation of the church is based, furnishes
a key to the instruction that, in these closing days of the church on earth,
God's messengers are to proclaim the Sabbath more fully. The writer is
persuaded that the spiritual significance of all parts of the sanctuary as
herein presented will appeal to all classes of religious people; to the Jews,
because first "unto them were committed the oracles of God," Rom.
3:2, as given in the sanctuary; to Catholic Christians, because the
priesthood permeates all its parts and services; to Protestant Christians (Preface cont. iii) because the
everlasting gospel is the keynote of the sanctuary; and even to the heathen,
because in practically all, if not all, heathen worship there still remain
traces of this divine object lesson. Although the
approach to this subject is different from any that has yet been published,
no effort has been made to present new truth that would make the old obsolete,
but instead that which will illuminate the old and help the reader to see new
beauty in it, and revive the minds of Bible students and Christian people,
generally, truths that have long remained dormant, perhaps because so many
excellent books dealing with this subject are no longer obtainable. Lectures
illustrated by a replica model of the sanctuary constructed by Moses have
frequently been given by the writer in colleges, schools of lower grades,
churches, sanitariums, and elsewhere, and so many college students, church
members, and gospel workers have requested written copies of these lectures,
that it has been deemed advisable to make them available in printed form. In
doing this every effort has been made to make the Scriptures the infallible
guide so that the result might be as nearly perfect as is humanly possible.
Nevertheless, it is recognized that while all the books written on this
subject have been definitely helpful, none have yet appeared in which every
single statement met the full approval of every reader, and this book will
doubtless be no exception to the rule. But it will make more clear and
beautiful and practically helpful, some of the most fundamental truths of the
gospel of salvation as symbolized in the sanctuary--truths vital to all, and
especially to those who are looking for the soon coming of Him who is the
Antitype of the sanctuary, it will help the reader to walk with greater joy
and assurance on The Path to the Throne of
God, the author's purpose will have been accomplished. As the reader
meditates on the spiritual truths with which the sanctuary abounds, he will
surely have a deeper appreciation of the magnitude, the beauty, and the
richness of the plan of redemption as symbolized in this, God's great object
lesson, and it is hoped that as he reaches the end of the PATH TO
THE THRONE OF GOD, he will stand with all the
redeemed around the Throne, and join in the mighty chorus of the song of
Moses and the Lamb. --The Author (Preface cont.
iv) ACKNOWLEDGEMENT In this
discussion of the sanctuary the author is deeply indebted to a number of
well-qualified Bible specialists who have read the manuscript and offered
many constructive and helpful suggestions, which have contributed much to its
present value. Brief
excerpts from Reports of Readers of the Manuscript From L. L.
Caviness, Ph.D., for years Head of Department of Biblical Languages, Pacific
Union College:
From Raymond F. Cottrell,
A.M., recently of the Department of Religion, Pacific Union College:
From Minnie
E. Dauphinee, well-known dean of women in our colleges and sanitariums:
From William
J. Harris, Associate Secretary of the General Conference Sabbath School Department:
From L. H.
Hartin, M.A., Head of Department of Religion, Pacific Union College:
(Preface cont
v) From Winfred
l. Holmden, for years Professor of Ancient Languages in several of our
colleges:
From Elder
Ernest Lloyd, widely known as a former member of the Pacific Press
editorials staff:
From Elder
Meade MacGuire, General Conference Field Secretary:
From W.G.C. Murdock, Ph.D.,
of the Theological Seminary.
From P.E. Quimby, Ph.D.,
for many years in the Department of Religion, Pacific Union College:
From G.A. Roberts, former
president of the Inter-American Division, and more recently connected with
the General Conference:
(Preface cont. vi) From O.H.
Shrewsbury, former missionary in India, and now retired chaplain of the
St. Helena Sanitarium:
From A.J.
Wearner, former Head of Department of Religion, Union College, Lincoln,
Nebraska: It would be a
rare work that would not somewhere be called in question. Yet I have found
nothing out of harmony in this manuscript with what we as a people consider
orthodox. As a teacher, I could well assign it as a special reading for Bible
classes. I consider it of outstanding value. It is not just to read and then
lay aside. I look forward to having it in book form. The concluding chapters
certainly provide a beautiful and fitting climax. I believe that, when
printed, it will be a valuable addition to our already rich Seventh-day
Adventist literature. _____________ Aside from the
Bible itself, which is our unerring guide, the following sources were used. Looking
Unto Jesus, by Uriah Smith, published in 1891 and long since out of
print; to S. N. Haskell's book, The Cross and Its Shadow, published in
1914, and for many years likewise out of print; to F. C. Gilbert's books, Practical
Lessons from the Experience of Israel, and Messiah in His Sanctuary,
both of which are now also out of print; to M. L. Andreasen's book, The
Book of Hebrews; to The Tabernacle in the Wilderness, 1897, by
Marcus Rainsford, an old English writer, whose book is no longer obtainable,
and others, especially the writings of Mrs. E. G. White. (Preface cont. vii) Key to Abbreviations of References
COL -- Christ's
Object Lessons CT -- Counsels
to Teachers DA -- The
Desire of Ages D&R -- The
Prophecies of Daniel and the Revelation Ed -- Education
EW -- Early
Writings FBEncy. --
Fausett's Bible Encyclopedia JFBCom. --
Jameson, Fausett, and Brown's Commentary GC -- The Great
Controversy Between Christ and Satan GW -- Gospel
Workers HS --
Historical Sketches LJ -- Looking
Unto Jesus LS -- Life
Sketches MB -- Thoughts
from the Mount of Blessing, 1900 edition MH -- Ministry
of Healing MYP -- Messages
to Young People PP --
Patriarchs and Prophets R&H --
Review and Herald SBDict. --
Smith's Bible Dictionary SC -- Steps to
Christ S&DofG --
Sons and Daughters of God SP -- Spirit of
Prophecy TM --
Testimonies to Ministers Test. --
Testimonies for the Church YI -- Youths'
Instructor (Preface cont.
viii) Chapter Menu
C O N T E N T S SECTION
I - THE IMPORTANCE OF THE SANCTUARY Chapter.................................................................................................................Page
16 - Christ Entering the Holy Place of the Heavenly
Sanctuary.....................................86 23 - Christ Entering the Most Holy Place of the Heavenly Sanctuary..........................147 32 - The Church of the Holy Place - The Christian
Church.........................................205 33-The Church of the Most Holy Place - The Remnant
Church..................................211 34 - The Church of the Temple Eternal-The Church of the
Firstborn...........................223 End Preface THE
IMPORTANCE OF THE SANCTUARY ________________
CHAPTER
PREVIEW 1.
THE SANCTUARY ONE OF GOD'S LESSON BOOKS ________________
******* Page 2 1. THE SANCTUARY ONE OF GOD'S LESSON BOOKS ________________ God's Three
Books.
From the creation of the world to the present time, the one outstanding
purpose of Heaven has been to make known to man the character and work of our
Creator and Redeemer. To accomplish this, God has given three books to the
human family: First, the book of creation, His word in nature; Second,
the sanctuary, His Word visualized in an object lesson; and Third, the
Bible, the written Word. The grand central theme of each of these books is
the plan of salvation. To study any one of them with any other object in view
than to understand God's character and His plan for us is to miss His purpose
entirely. God's First
Book, the Book of Creation.
The book of nature was given to man while he lived in the Garden of Eden.
Through the things that God had made, he was to learn of His omnipotent
power, His infinite wisdom, His boundless love and goodness. Before sin
marred God's plan, these lessons on His character were perfectly revealed in
the beauty and fragrance of the flowers, the singing of the birds, the
gorgeous butterflies, the fruitful trees, the beautiful landscape, the clear,
healthful air, the life-giving water, the happy contented beasts of the
field, and above all in man, made in God's own perfect image. In earth and
sea and sky God's character was manifest. "On every leaf of the forest
or stone of the mountains, in every shining star, ... God's name was
written." "God's glory is the heavens, the innumerable worlds in
their orderly revolutions, 'the balancings of the clouds,' the mysteries of
light and sound, of day and night, --all were open to the study of our first
parents." PP 51. And all revealed the divine character of man's adorable
Creator and his marvelous Teacher. The book of
nature is still a parable to teach us of heavenly realities, for "as the
earth bringeth forth her bud, and as the garden causeth the things that are
sown in it to spring forth; so the Lord God will cause righteousness and
praise to spring forth before all the nations." Isa. 61:11. After sin
marred this fair world, nature everywhere revealed the presence and character
of the evil one. "The atmosphere, once so mild and uniform in
temperature, was now subject to marked changes." PP 61. Satan had become
"the prince of the power of the air" Eph. 2:2, and the terrible
conflict between good and evil, between Christ and Satan, was on. This
conflict is still on, as this book of nature plainly reveals in death and
decay on every hand. To understand this conflict so that we shall line up on
God's side is the real objective of true nature study. Unless in our study
and teaching of nature, the work of Christ not only as Creator but as
Redeemer, is made plain, it cannot truthfully be called Christian education,
even though it be so labeled. When Adam and
Eve witnessed signs of decay in drooping flower and falling leaf, we are told
that they "mourned more deeply than men now mourn over their dead."
PP. 62. But they were not left without hope. The book of nature still
revealed the love and character of God. In His mercy He has left many of
nature's beauties. While nature reveals the presence of the enemy, it also
teaches the lesson of redemption. Although death and decay are everywhere
manifest, the trees shed their leaves only to put forth new ones in the
freshness of the springtime. The plants die only to rise again in fresh
verdure at the appointed time. Even man himself as he lays down his life,
looks forward to the resurrection, when he shall come forth in immortal youth
and glory. Each yearly round demonstrates the spring, summer, autumn, Page 3 and winter of
life, and the resurrection morning. And all show God's gracious care and
imperishable love toward all the works of His hand. "The
invisible things of Him from the creation of the world are clearly seen,
being understood by the things that are made, even His eternal power and
Godhead; so that they are without excuse." Rom. 1:19, 20; 2:13-16; Ps.
19:1-3. In fact, so fully is the plan of redemption made known in the book of
nature, that some will be saved who have never known any other book of God.
"Among the heathen are those who,...though ignorant of the written law
of God,...have heard His voice speaking to them in nature, and have done the
things that the law required....and they are recognized as the children of
God." DA 538. Some have never known of the great Sacrifice made for
their salvation, and when they see the nail prints in the hands of Christ,
they ask, 'What are those wounds in Thine hands? Then He shall answer, Those
with which I was wounded in the house of My friends." 'My harlot's
house.'" Zech. 13:6. See also PK 376, 377. The
Sanctuary God's Second Book.
For about 2500 years the book of creation was man's only lesson book. During
this time, he gradually failed to discern the spiritual lessons in nature,
until at last the Creator was lost sight of. Then he deified and worshipped
the things of nature--the sun, moon, stars, water, earth, and even the
animals that God had made for his use. He "worshipped and served the
creature more than the Creator," and as a result, his "foolish
heart was darkened." Rom. 1:25, 21. Then God called
Abraham away from his idolatrous kindred, that through him and his seed He
might reveal to the world His character and His divine purpose. As time went
on, the descendants of Abraham were for generations held in Egyptian bondage,
where they were fast losing sight of the character of the true God, the
Creator, and of the wondrous plan of salvation. Their manner of life made it
difficult for them to grasp the grand truths of redeeming love. How were they
to be prepared to fulfill Heaven's plan for them? The Master
Teacher knew how. He would teach them through the most marvelous object
lesson ever conceived and ever used--the sanctuary. He who knew that nearly
ninety-percent of what we remember comes through the eyes and the hands,
while only about ten-percent comes through the ears, emphasized the
importance of clearly understanding His plan by appealing first to the ear in
giving the most minute and explicit directions for the construction of the
sanctuary, next to the eye by showing Moses the pattern, and finally to the
hand by instructing the people to unite in its construction. In this
masterpiece of true Christian education, this comprehensive textbook of
visual education, God demonstrated in perfect detail all the various stages
of the plan of redemption, not only for the world as a whole, but for each
individual for whom the Lam of God has given His precious life. Every step of
the way from the moment we enter the gate of the sanctuary and experience
justification by accepting the offering Made for our sins, typified in the
court, through the lifelong process of sanctification, typified in the holy
place, into the glory room, the most holy place, where the entire work of
Christ for our salvation is made clear and simple and beautiful and deeply
impressive in the book of the sanctuary. It is indeed The Path to
The Throne of God. And, as in the book of nature
each yearly round represents the full span of life, so in His second book the
sanctuary, the complete plan of redemption was repeated in type every year. Page 4 Like the book of
nature, the book of the sanctuary is for all ages and for people in all walks
of life. By means of this divinely planned object lesson, that which
otherwise would be a complicated study suited only to the learned, is made
plain and simple even to a child. To the mature
Christian student a knowledge of the sanctuary is of inestimable value,
because it makes the entire plan of salvation visible in one magnificent
view. Through this study he is able to organize and classify his Bible
knowledge so that he can see its parts in their proper order and perspective.
Indeed, the sanctuary may be compared to a mammoth and limitless filing case,
where every essential Bible doctrine has its own place into which it fits
perfectly in God's great plan. When viewed in
the light of the sanctuary, the Bible thus becomes a great system of truth,
not a scrapbook of disconnected and unrelated fragments. When considered in
its fullness, the sanctuary is like a wonderful mosaic of divine revelation;
one truth omitted spoils its symmetry; one error introduced mars its
perfection. Thus the sanctuary not only illuminates truth, but it reveals
error. For this reason the importance of understanding the lessons portrayed
in the sanctuary can hardly be overestimated. A spiritual
study of the sanctuary is sure to awaken in the Christian student an
insatiable longing to delve more deeply into the inexhaustible mine of Bible
truth. It will inspire him with a profound love of the truth for these last
days. How quickly and how vividly, and how truly will a study of this book of
God--the sanctuary--reveal the importance and the eternal perpetuity of the
Creator's divine law--the Ten Commandments! Such a study will give the
student an experience that will be his anchor through earth's final crisis. God's Third
Book - The Written Word.
For about fifteen hundred years the sanctuary was the main book through which
God taught His people of His character and the plan of salvation. Not until
after the sacrificial lamb met its antitype in the death of the Lamb of God
was God's third book, the Bible, completed. Even then it was another fifteen
hundred years before the printing press came into use, and the Bible began to
be printed in the language of the people, and thus made available to the
world. As in the book
of nature and of the sanctuary, so the "grand central theme" of the
Bible is Christ and redemption. The Bible is a divine commentary which throws
the searchlight of Heaven on the other two books, giving a brilliant
illumination to their theme - redemption. While the Bible illuminates the
truths worked out in God's wondrous object lesson, the sanctuary, on the
other hand is the substructure of the entire Bible. It is not merely a golden
thread running throughout the Bible, but it is a complete golden network of
truth entering into and binding together into one harmonious whole all parts
of the Sacred Volume - history and prophecy, poetry and song, law and gospel.
It is a visible illumination of all its essential doctrines, giving to each a
new and deep significance. These three
books make a vast and complete library of divine revelation, and with them at
his command, the student will be enabled to interpret with accuracy not only
God's plan for the world as revealed in prophecy, but His plan for himself
personally, so that we even more than those who have gone before, shall most
surely be "without excuse" Rom. 1:20, if we neglect to study God's
three books, and be benefited by their truths. CHAPTER PREVIEW 2.
THE SANCTUARY, THE GOSPEL IN THE OLD TESTAMENT ______________________
Page 6 2. THE SANCTUARY, THE GOSPEL IN THE OLD TESTAMENT ___________________ The Gospel
Preached Unto Israel.
Speaking of the Israelites "that came out of Egypt by Moses," Paul
says, "Unto us was the gospel preached, as well as unto them," or,
"the gospel was first preached unto them" Heb. 3:16; 4:2, 6,
margin. Let us not forget that the Israelites had the gospel of Christ
preached unto them centuries before it was given to us in the Christian
dispensation by New Testament gospel writers. By Whom and
How Preached?
Who preached the gospel to Israel? It was preached by Moses. How did he
preach it? By means of the sanctuary and its services, a complete system of
truth given by God Himself to Israel at Sinai. The sanctuary was for the sole
purpose of revealing Christ not only to the Hebrew nation in times past, but
to every nation, kindred, tongue, and people to the very end of time, at
which time it reaches its climax and reveals the everlasting gospel in its
fullness and beauty. Let us remember that while the sanctuary was given
to ancient Israel, God's truth there revealed was written for modern
Israel, especially for us "upon whom the ends of the world are
come." I Cor. 10:11. The
Sanctuary a Prophecy of Christ.
The fact that the gospel was given to Israel through Moses is made plain by
Christ Himself as He walked with the two disciples on the way to Emmaeus
after His resurrection, when, "beginning at Moses...He expounded unto
them..the things concerning Himself." And later to the eleven He
said, "All things must be fulfilled, which were written in the the
law of Moses....concerning Me." Luke 24:27, 44, italics supplied.
Yes, the gospel revealed in the sanctuary was a prophecy concerning Christ, a
prophecy that was "fulfilled" in the New Testament gospels.
"Through Christ was to be fulfilled the purpose of which the tabernacle
was a symbol" Ed. 36. The New Testament is an inspired commentary on the
sanctuary of the Old Testament; on the other hand, a spiritual understanding
of the sanctuary is essential to a spiritual understanding of the New
Testament. The
Sanctuary a "Compacted Prophecy."
This prophecy of the gospel, illustrated in the sanctuary and its services,
is a complete revelation of the gospel of salvation through Christ.
"Christ was the foundation of the Jewish economy. The whole system
of types and symbols was a compacted prophecy of the gospel, a
presentation in which were bound up the promises of redemption." AA 14,
italics supplied. "In every sacrifice Christ's death was shown. In every
cloud of incense His righteousness ascended. By every jubilee trumpet His
name was sounded. In the awful mystery of the holy of holies His glory
dwelt." Truly, the sanctuary is not only a prophecy of the gospel, but
it is a "compacted prophecy." It is literally packed with
the truths of the gospel. Spiritual
Significance of the Sanctuary Building. Some have thought that, although Christ
and the gospel are symbolized in all the service of the sanctuary, it is
"absurd" to suppose that the building itself has such significance.
Is it absurd? Let us see. F. C. Gilbert, an authority on the Jewish economy,
says: "Every part [of the sanctuary building] had a special function,
and in every way it must be made according to the pattern. Nothing was left
for conjecture or supposition, not even the smallest minutia was passed by
unheeded." Practical Lessons from the Experience of Israel, p. 172. Page 7 Here is
another, from the Review and Herald, June 9, 1949, p. 10: Another:
"There was nothing superfluous in its construction,...everything was
typical of the heavenly." W.G. C. Murdoch of the Washington
Theological Seminary, in Our Firm Foundation, Vol. I, p. 317. As we continue
our study, this truth will become more and more apparent for we shall find
that the boards, the bars, the pillars, the coverings, the embroidery, and
the materials used--the fine linen, the blue and purple and scarlet, the
wood, the brass, the silver, the gold, the precious stones--all either
directly or indirectly represent Christ in some phase of His work for fallen
man, and all combine to make the plan of salvation clear, and beautiful,
and wonderful. David had no
question on this point. He says, "In His temple every whit of it
uttereth His glory." Ps. 29:9, margin. Another inspired writer says, "The
sanctuary itself (as well as the ministration of the priests) was to serve
unto the example and shadow of heavenly things." PP 351--352.
"Through Christ was to be fulfilled the purpose of which the tabernacle
was a symbol--that glorious building, the walls of glistening gold reflecting
in rainbow hues the curtains inwrought with cherubim." Ed. 36. And again,
"God designed that the temple at Jerusalem should be a continual witness
to the high destiny open to every soul. But the Jews did not understand the
significance of the building they regarded with so much pride." DA 161.
Let us beware lest, like the Jews, we do not understand the significance
of the sanctuary building. In fact, a spiritual understanding of the
sanctuary building as described in the book of Exodus is the true foundation
of all sanctuary study. Without this foundation, we cannot so well appreciate
the significance of the offerings as recorded in the book of Leviticus, nor
can we so well understand the force of the many allusions to the sanctuary
which pervade the entire Bible. Individual
Christian Experience Taught in the Sanctuary. Not only was Christ
symbolized in all parts of the sanctuary, but in it "God desired His
people to read His purpose for the human soul." Ed. 36. Another writer
puts it this way: "The sanctuary is a dramatized parable of God's
dealings with men. To study it is to think God's thoughts after Him.
To understand its every detail is to realize to some extent the depths of His
wisdom." Robert B. Thurber in Bible Truth Series, No. 38. In it
is illustrated the complete experience of every true Christian, his
reconciliation and justification by faith symbolized in the court, with
its imputed righteousness, his sanctification by faith in the holy
place as a life-long experience, with its imparted righteousness, and
his glorification by faith in the most holy place, with its eternal righteousness--all
are there. The Sanctuary in its fullness is a complete revelation of the
gospel of Christ, symbolized for the entire human family. The more fully we
understand its details, the more easily and completely shall we comprehend
the important closing events now in progress in the heavenly
sanctuary--events that most deeply concern our own personal salvation. The
Sanctuary and the Holy Spirit.
The sanctuary was not merely the skilled efforts of men who constructed this
most wonderful work of art; it was the inspiration of the Holy Spirit working
through human instrumentalities. Men called of God were filled "with the
Spirit of God" to do this work. Ex. 31:3. Because this work was
inspired, we shall find inspired truth not only in the sanctuary as a whole,
but in all its parts. Page 8 The
Sanctuary Shows Revelation a Harmonious Whole. In his book
"looking unto Jesus," pages 56 and 57, Uriah Smith says: "No
man can look unto Jesus and properly understand His position and work,
without viewing it in the light of this tabernacle of God, built by Moses in
the wilderness--this shadow cast on earth to show forth 'heavenly
things....This sanctuary is... The great central object in the plan of
salvation through Jesus Christ. There is no one object connected with the
plan of salvation... in which we see the different subjects of revelation
blended together in such a harmonious whole." He further says: The
sanctuary "unites the two great dispensations, the Mosaic and the
Christian, and shows their relation to each other. It divides with no other
subject the high honor of explaining the position and work of our Lord Jesus
Christ." The books of Moses, illuminated by this "brilliant
lamp," become "animated with life, and radiant with consistency and
beauty." everything connected with the Hebrew worship was suggestive of
Christ the Messiah. More than any
other subject, a study of the sanctuary will enable the student "to view
the Word as a whole, and to see the relation of its parts." More than
any other subject, it will enable him to comprehend "its grand central
theme, God's original purpose for the world, the rise of the great
controversy, and the work of redemption." Ed. 190. The
Sanctuary a Key to Every Doctrine of Salvation. All the doctrines of
salvation through Christ are symbolized in the sanctuary--the gift of God's
only begotten Son to the world, His crucifixion, burial, resurrection, and
ascension; His work as High Priest, as Judge, and as King Eternal; the work
of the angel and of the Holy Spirit. "There is
no other subject which so full unites all parts of the Sacred Volume into one
harmonious whole as this subject of the sanctuary. Every gospel truth centers
in the sanctuary service, and radiates from it like the rays of the
sun." J. L. Shuler, in "The Great Judgment Day," p. 51. The
Sanctuary Truth Permeates All Scriptures. To every Israelite in Old Testament times
and to every true Israelite in the Christian dispensation, the sanctuary was
and is the great central object in the plan of salvation. In it, like the
spokes of a wheel, all the truths of revelation center in Christ as the hub,
thus making a complete circle of gospel truth. The subject of
the sanctuary ramifies and permeates all parts of the Scriptures from Genesis
to Revelation. In the Garden of Eden God Himself offered the first sacrifice
pointing forward to the sacrifice of His own precious Son on cruel Calvary,
and in the skins of which He wrapped His guilty children to protect them from
the chill air of transgression. Gen. 3:21. In Revelation, John in his
wondrous vision saw the heavenly sanctuary where was revealed the law of God
that humanity has violated, Rev. 11:19, while "in the volume of the
Book," in Solomon's "Son of songs,"--Solomon carries us
forward into eternity, representing the sanctuary as a palanquin, or sedan,
in which the "daughters of Zion" go forth to meet their King. Cant.
3:6-11. The science of redemption, so marvelously symbolized in God's great
object lesson, the sanctuary, is "the key that will unlock the whole
treasure house of God's Word." "He who grasps this thought has
before him an infinite field for a study, "...the study of God's
redeemed throughout endless ages." Ed. 126. Page 9 A full and
spiritual understanding of the sanctuary is the basis of a fundamental and
comprehensive knowledge of the Bible, without which we grasp only dimly its
great theme--salvation. Is not such a subject worthy of our best mental and
spiritual effort? Four Gospels
in both Old and New Testaments.
We usually think of the gospels as the first four books in the New Testament.
And these books do present the principles of salvation as demonstrated in the
earthly life of Christ. Together they feature His four-fold character:
But while it is
true that the gospel is clearly revealed in the New Testament, we should not
lose sight of the fact that it is revealed with equal clearness in the Old
Testament. With the book of Genesis as a background and introduction, the
next four books written by Moses present in type the work of salvation
through Christ. This, The Gospel According to Moses, is also in four
books:
In Exodus, the gospel is
illustrated in the sanctuary itself,-- its arrangement, its furniture, and
all its parts; in Leviticus is illustrated in all the services of the
sanctuary; in Numbers it is revealed in the wanderings of Israel as
Christ in the pillar of fire and cloud guided them through the wilderness to
the promised land; in Deuteronomy, which, in Smith's Bible Dictionary,
article Pentateuch, is called "the spiritual interpretation and
application of the law," is given, as its name indicates, a
"repetition of the law" for special emphasis. This final
pronouncement of the teachings of the "Gospel according to Moses"
was given to prepare Israel to enter the earthly Canaan, and it is
typical of the final "repetition" and "special emphasis"
now given to God's law as a preparation of the Remnant church to leave
earth's wilderness and enter the heavenly Canaan. Through the
sanctuary of the Old Testament, the gospel is presented in type: the New
Testament presents its antitype. The New Testament has its roots deep down in
the Old Testament, from which it draws its nourishment and out of which it
grows. To belittle or neglect the Old, is to cut the New from its root
system, and thus deprive the New of its source of life and power. "The law
(the Old Testament) is the gospel embodied, and the gospel (the New
Testament) is the law unfolded. The law is the root, the gospel is the
fragrant blossoms and the fruit which it bears: COL 128. Without the
Old Testament it is impossible to gain a full and correct understanding of
the New Testament,--its gospels, the teachings of Paul and the other
apostles, or the prophecies of John the Revelator, for all these abound in
allusions and references to the sanctuary of the Old Testament. Let us,
therefore, beware how we treat this life-giving relationship, for the Old and
the New Testaments are God's "two witnesses," which on severe
penalty, we are warned not to "hurt." Rev. 11:3, 5. The
Everlasting Gospel.
Many think the books of Moses are uninteresting and monotonous, intended only
for ancient Israel, and of no particular value to Christians. Why is this? It
is because they have not discerned the life and teachings of Christ in these
books that God inspired Moses to write "concerning Himself." Luke
24:27. As we look more closely into this "Gospel According to
Moses," as we advance along this Path to the Throne of God we
shall see that Page 10 Moses preached
the same gospel that John preached: "Behold the Lamb of God, which
taketh away the sin of the world." John 1:29. This is the everlasting
gospel, the theme of all Scripture, the gospel of salvation for all people in
all ages. CHAPTER PREVIEW 3.
THE SANCTUARY FOR SPECIAL STUDY IN OUR DAY _________________________
Page 12 3. THE SANCTUARY FOR SPECIAL STUDY IN OUR DAY _____________________ Result of
Misunderstanding the Sanctuary.
For many years after the time of the apostles, the study of the sanctuary,
God's divine lesson book, was almost entirely neglected, and even those who
gave it some attention did not understand its significance. Had the
sanctuary been understood when the second coming of Christ and the cleansing
of the sanctuary began to be preached in 1844, God's people would have been
saved the consequent ridicule and ignominy that were cast upon it. And, it is
safe to add that a revival and correct understanding of this subject in these
closing days of the gospel will save God's truth and His people from still
further error and disappointment. The
Sanctuary to Be Understood by All.
Frequently through the years the importance of giving special attention to a
study of the sanctuary has been repeated and emphasized. Take for instance
the following, published in 1882: "Such subjects as the sanctuary, in
connection with the 2300 days, the commandments of God, and the faith of
Jesus... are the principal subjects on which the messengers should
dwell." EW 63, italics supplied. Another
published in 1888: "The subject of the sanctuary and the Investigative
Judgment should be clearly understood by the people of God. All need a
knowledge for themselves of the position and work of their great High
Priest." GC 488. Such
instruction led a few outstanding Bible students, notably Uriah Smith, S. N.
Haskell, F. C. Gilbert, M. L. Andreasen, and a few others, to give the church
valuable publications that have illuminated the sanctuary of the Scriptures,
and unfolded many precious truths. But for the
past half century or more, with few exceptions, a serious study of the
sanctuary by church members generally ahs received but little attention, and
in the education of children and young people it has been almost entirely
neglected. Therefore, by the church as a whole, it is but dimly understood,
and its vital significance but feebly comprehended. Even
Children Should Study the Sanctuary.
A study of the sanctuary contains spiritual food for all ages. This subject
to which God has given so many chapters in the Scriptures is part of the
"all Scripture" which is profitable "that the man of God may
be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17.
It is profitable not only to the "man of God" but also to the
child. Desire of Ages, page 78, gives us this picture for the children: "At the
age of 12, for the first time the child Jesus looked upon the temple. He saw
the white-robed priests performing their solemn ministry. He beheld the
bleeding victim upon the altar of sacrifice. With the worshipers He bowed in
prayer, while the cloud of incense ascended before God . . . Day by day He
saw their meaning more clearly. Every act seemed to be bound up with His own
life. New impulses were awakening within Him. Silent and absorbed, He seemed
to be studying out a great problem. The mystery of His mission was opening to
the Saviour." Even thus in a
study of the sanctuary, especially in these closing days of probation, should
we who are older contemplate our "great problem" that the
"mystery" of our "mission" may open to us, and "new
impulses" awaken within us. It is not to be expected that the child will
grasp the full meaning of the Page 13 sanctuary, but
as the consecrated teacher presents the subject in its simplicity, the Holy
Spirit will interpret its spiritual truth to his heart, often even more
clearly than to the heart of the adult. Let us therefore not deprive the
children of a knowledge of the sanctuary truths according to their ability to
understand, which is usually greater than grown-ups credit them. The
Sanctuary Points the Way.
Why is a correct and more nearly complete understanding of the sanctuary as
vital to those who are preparing for the second coming of Christ? Because
here, in visible and tangible form, easy to be understood by young and old,
learned and unlearned, God has given us in type a symmetrical and complete
view of His "way"--the way of salvation, Ps. 77:13, The
Path to the Throne of God. In the sanctuary David, that hero of faith,
that man after God's own heart, saw God's power and glory Ps. 63:1, 2; and he
calls upon us to bless God and to praise Him in His sanctuary. Ps. 134:2;
150:1. Asaph, a Levite who wrote several of the Psalms, was one of King
David's choir leaders, I Chron. 6:31, 39, and "chief of the singers."
Neh. 12:46. Although an inspired seer, 2 Chron. 29:30, he had his
perplexities even until his "steps had well nigh slipped," but his
problems were solved and his faith restored when he "went into the
sanctuary of God." Ps. 73:2, 17. If more people would follow the example
of Asaph and King David there would be fewer backsliders in the church today.
Essential to
faith in Christ.
Another authority on this subject says that without a knowledge of the
sanctuary "it will be impossible for them (church members) to exercise
the faith which is essential at this time, or to occupy the position which
God designs them to fill. Every individual has...a case pending at the bar of
God. Each must meet the great Judge face to face. How important, then, that
every mind contemplate often the solemn scene when the Judgment shall sit and
the books shall be opened, when, with Daniel, every individual must stand in
his lot, at the end of the days!" The same writer, continuing says:
"The sanctuary in heaven is the very center of Christ's work in behalf
of man. it concerns every soul living upon the earth. It opens to view the
plan of redemption, bringing us down to the very close of time, and revealing
the triumphant issue of the contest between righteousness and sin. It is of
the utmost importance that all should thoroughly investigate these
subjects....The intercession of Christ in man's behalf in the sanctuary above
is as essential to the plan of salvation as was His death upon the cross. By
His death He began that work which after His resurrection He ascended to
complete in heaven. We must by faith enter within the vail, whither the
Forerunner is for us entered. Heb. 5:20. There the light from the cross of
Calvary is reflected. There we may gain a clearer insight into the mysteries
of redemption. Jesus has opened the way to the Father's throne, and through
His mediation the sincere desire of all who come to Him in faith may be
presented before God." GC 488, 489, italics supplied. This "way to
the Father's throne" which Jesus has opened for us - The Path To The
Throne of God - is symbolized in His marvelous object lesson of
redemption, the sanctuary, each part of which is like an illuminated
signboard pointing the way. Sanctuary
Study Develops Faith.
Moses, that great leader of Israel, whom God divinely instructed to build the
earthly sanctuary, had such a faith, for of him it is written, "By faith
Moses...refused to be called the son of Pharaoh's daughter...esteeming the
reproach of Christ greater than the treasures of Egypt: for he had respect
unto the recompense of the reward... By faith he forsook Egypt...for he
endured as seeing Him who is invisible." Heb. 11:24-27. Through a
spiritual study of the sanctuary, we too may have the faith that will enable
us to see "him who is invisible" for He is revealed in all its
sacrifices. And as we continue its study we shall be enabled more and Page 14 more to
understand and properly evaluate "the recompense of the reward."
With such a faith it will not be difficult to refuse the riches, the honors,
the fame of the world, "choosing rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season." Without
it, "it will be impossible to exercise the faith which is essential at
this time, or to occupy the position which God designs to fill." Lack of
Spiritual Intelligence, a Hindrance.
Andrew Jukes, an old English writer, puts it this way in his book, The Law
of the Offerings, pages 5, 6: I have often
been surprised that the inspired parables of the Old Testament (referring to
the sanctuary) should have been so neglected. The types (of the sanctuary)
are in fact a series of pictures directly from the hand of God, by which He
would teach His children things otherwise all but incomprehensible... These
vast and infinite objects he brings before us...with the accuracy of One who
views them as they are seen and understood by Himself, and in a way in which
they may be seen and understood by us." This writer
ventures further to say that the neglect of a full and earnest study of the
sanctuary is due to the fact that this subject "requires more spiritual
intelligence than may Christians can bring to it: we know so little (of the
things of God) and, what is worse, we do not know our ignorance." Our
"infancy in Christ, our lack of growth, hinder our understanding,"
and we excuse ourselves "under the plea that these things are not
important or at least not essential." A Key to
Important Prophecies.
The relation of the sanctuary to important prophecies is thus expressed by
another reliable writer: The sanctuary "is a key to the interpretation
of some of the most important prophecies pertaining to the present time.
Neglecting to use this, an expositor can hardly come to right conclusions;
using it, he can scarcely go astray. It shows our present whereabouts in the
world's history... It places the law of God in its true light, draws out the
heart in practical Christianity, points the inquirer the way to Christ, shows
on what lines the Judgment proceeds, how and when the work of mercy for this
world will close, Christ appear, redemption be completed, and blessings of
the everlasting covenant be secured. Strange (strange indeed) that a subject
occupying so important a position in the divine economy should have been as long
overlooked. Strange that so few even now are found to give it in any degree
their attention, still less their study." Uriah Smith in Looking Unto
Jesus, pp. 57, 58. It
illuminates God's Last Message.
The sanctuary illustrates not only the plan of salvation in general, but it
points out the great gospel truths that pertain particularly to our own time
and on down to the very end of time. It makes clear God's last message to the
world: "The hour of His Judgment is come." Rev. 14:7. It points out
both the time and the event that marked the beginning of this message--the
time was the end of the 2300 days, the event is the cleansing of the heavenly
sanctuary, or the beginning of the Investigative Judgment. Dan. 8:14. In this
movement only--the proclamation of the third angel's message of Revelation
14:6-12--is it made a prominent feature, and by those only who accept and
proclaim this message, is it regarded as vital to Christian Page 15 experience and
to a full and broad comprehension of almost, if not entirely, all Bible
truth. As a correct understanding of the sanctuary opened up God's last
message, and shed a flood of light on all lines of Bible truth due at that
time, so at its close a revival of sanctuary study will vitalize Christian
experience and strengthen our faith in the closing work of God. In the
sanctuary are revealed all the truths that characterize the Remnant church.
Here are found the perpetuity of God's law, and the eternal character of the
Sabbath, the gift of the Spirit of prophecy, the Judgment of the human
family, the second coming of Christ to this earth to take His people to their
eternal home. "The recovery of the truth concerning the sanctuary and
its cleansing has been the most unique and outstanding contribution of the Remnant
church, because in it is brought to view a complete system of truth into
which every doctrine of the Bible is integrated and made very present truth
to this closing generation of earth's history. When taught in its relation to
the sanctuary service, each doctrine will be seen in the light that streams
from Calvary and will contribute to a better understanding of Jesus as the
central theme of the Scriptures." B. P. Hoffman, in R&H, Feb. 3,
1949. Indeed, as
someone has concisely stated, "The sanctuary is not so much a doctrine
as it is a system of standards by which to evaluate the validity of the many
accepted beliefs to be found in the Christian church." A Safeguard
against Satan's Deceptions.
"Satan,...the arch deceiver, hates the great truths that bring to view
an atoning Sacrifice and an all-powerful Mediator," and he "invents
unnumbered schemes to occupy our minds that they may not dwell upon the very
work with which we ought to be best acquainted." GC 488. "In the
future, deceptions of every kind is to arise, and we want solid ground for
our feet. The enemy will bring in false theories that there is no sanctuary.
This is one of the points on which there will be a departure from he
faith." Ellen G. White, in R&H, May 25, 1905, page 17. Because the
sanctuary so fully reveals the work of Christ in these last days, therefore,
as J.E. Fulton has well stated in his book, The Sanctuary, p. 10:
"At no point does Satan seek to obscure our vision and confuse our minds
more than in the sanctuary." Ina correct understanding and spiritual
appreciation of the sanctuary in all its many phases, the subtle work of the
enemy is completely unmasked so that none need be deceived. Certainly no hazy
knowledge, no indefinite idea, of this most important Bible truth is sufficient
now. Page 16 PREPARING
TO BUILD __________________
CHAPTER
PREVIEW 4.
ISRAEL'S PREPARATION FOR SERVICE __________________
Page 17 4. ISRAEL'S PREPARATION FOR SERVICE ________________ The First Passover. Preparatory to entering upon the sacred work of
constructing the sanctuary, God led the Israelites through experiences
designed to strengthen their faith and better qualify them for the task.
Chief among these was their miraculous deliverance from Egyptian bondage and
idolatry. When the exact time arrived God laid bare His mighty arm to set
them free. To mark this great event, in obedience to His command, each
household, on the tenth day of Abib, the first month, selected a lamb
"without blemish, a male of the first year." The lamb was kept
until the fourteenth day of Abib, when it was slain "in the
evening'" that is, between three P.M. and sunset, and the blood
sprinkled on the door posts of every house where the Israelites were
assembled. It was then "roast with fire." "In that
night," the early hours of Abib 15, it was eaten with unleavened bread
and bitter herbs. Ex. 12:1-9. The bitter herbs
were to be a reminder of their release from bitter bondage; the unleavened
bread was "bread of affliction; for thou camest forth in haste; The were
"thrust out." Deut. 16:3; Ex. 12:33, 39. The lamb roasted with fire
typified the fiery trials of "the Lamb of God," who was
"wounded for our transgressions," "oppressed" and
"afflicted." Isa. 53:4-12. The blood put on the doors for the
protection of those within, symbolized the blood of Christ, shed to protect
them from the power of sin. This service
was called the Passover because, when the Lord smote all the firstborn of the
Egyptians, he passed over the houses of Israel where the blood had been
sprinkled. It was "for a memorial" to be observed in commemoration
of their deliverance. It was to be "an ordinance forever," Ex.
12:14, and throughout eternity those whose sins have been washed away by the
blood of Christ, will continue to celebrate their great deliverance. The Passover
was not observed in the wilderness. PP 406, 485; Ex. 12:25; Josh. 5:10.
Regarding it, the Lord told Moses, "When ye be come to the land which
the Lord will give you... ye shall keep this service from year to year,"
and when your children ask, "What mean ye by this service?" explain
to them its divine significance which even children were to understand. Ex.
12:25-27; 13:10. As we explain these things to our children today, let us
make it plain that the plagues sent on Egypt at this time were not against
the people but against "all the gods of Egypt." Ex. 12:12. They
were designed to teach the Egyptians the power of the true God and the utter
helplessness of all false gods, which could not protect even the firstborn
dedicated to their idolatrous worship. Ex. 11:4,5. Deliverance
"at Midnight."
It was "at midnight" when all the firstborn of Egypt were slain;
"there was not a house where there was not one dead." Immediately
all Egypt was aroused, and the king sent Moses an urgent command to leave the
land in haste, lest they be all dead men. Ex. 12:29-33. By this time every
arrangement had been made for their departure. The people had been
"divided into companies under appointed leaders." Every man and
woman had visited the Egyptians and "claimed a recompense for their
unpaid labor." The Lord gave them such favor in the sight of the Egyptians
that they were given jewels of silver and jewels of gold, and whatever they
asked. The amount collected was so great that it is written "they
spoiled the Egyptians." Ex. 11:2,3; 12:35,36: PP 281; Ed. 37. The
Passover had been observed with loins girded, shoes on feet, and staff in
hand, Ex. 12:11, so when Pharaoh issued his command, immediately after
midnight, "the bondmen went forth laden with the spoil of their
oppressors." God "brought them forth with silver and Page 18 gold" and
"Egypt was glad when they departed." PP 281; Ps. 105:37,38. This
fulfilled the prophecy that at the end of their 400 years of affliction, they
would come out "with great substance." Gen. 15:13,14. Israel
"departed from Rameses on the fifteenth day of the first month."
Num. 33:3. They went out "by night," they went out "in
haste" for the command was urgent." Deut. 16:1; Ex. 12:33. They
were "thrust out." Ex. 12:39. But, although thrust out in haste, they
went out not in disorder. "Israel went harnessed" (in orderly
array, Moffatt) out of .... Egypt." Ex. 13:18. "Out of
Egypt" "the Selfsame Day."
It should be clearly understood that the expression "the selfsame
day" applies not only to the 430 years sojourning, Ex. 12:40, but also
to the 400 years of bondage. Gen. 15:13. Both periods ended on the selfsame
day. On that very day God laid bare His arm to fulfill His promise. He
brought them forth from Egypt by "strength of hand." Ex. 13:14. God
is the "wonderful numberer." Dan. 8:13, margin. He foreknows every
event and the exact time when it will occur. He makes no mistakes in His
plans. Arriving at
Succoth, they baked unleavened cakes of the dough they had brought with the,
for being "thrust out" they had not "prepared for themselves
any victual." Ex. 12:39. From Succoth, instead of continuing eastward,
the cloud that guided them directed southward to Etham "in the edge of
the Wilderness." Ex. 13:20. (This led Pharaoh to conclude that they were
"entangled in the land.") From here they were directed to journey
to Pihahiroth and encamp by the Sea. The places
along the Red Sea, which is the eastern boundary of Egypt, were fortresses
where guards were stationed to signal the approach of danger. "After the
Hebrews had been gone from Egypt some days, " S.P. Vol. I, 1870, p. 206,
these guards sent the warning message to Pharaoh that instead of serving God
in the wilderness, as Moses had requested, Ex. 5:1, the people were fled. Ex.
14:5. Immediately the
king's army followed in hot pursuit, planning to recover part of the spoil
and, if necessary, destroy some of the people. They overtook Israel at the
Sea. Ex. 14:3-9; 15:9. "The third
night after leaving Rameses they (Israel) found themselves walled in on each
side by mountain ranges, while the Red Sea lay before them." Vol. 4,
Test. p. 21. In spite of apparently insurmountable difficulties, the command
of the Lord was, "God forward." Ex. 14:15. To make this
possible, another mighty miracle was wrought. The guiding cloud passed
between the two armies, becoming a pillar of darkness to Pharaoh's army, but
of light to Israel. "All that night," Ex. 14:21, God held the
waters watch," (the watch before the dawn, Moffatt) the entire
army of Pharaoh, attempting to follow, was drowned in the Sea. Ex. 14:10-31. The Song of
Moses.
In commemoration of this event Moses, under the inspiration of the Holy
Spirit, wrote one of the most remarkable songs on record, a song that still
bear his name-- "the Song of Moses." That "same day" he
directed to commit it to memory... and to teach it to their children and
children's children." It was not to be forgotten, for it was to testify
against them as a witness," when they should depart from God. Deut.
31:19-22; POP 467-468; Ed. 39. While it expressed thanksgiving to God for His
deliverance, it pointed forward not only to the earthly but also to the
heavenly sanctuary. Ex. 16:17, 18. Page 19
All the women
led by Miriam, the prophetess, the sister of Aaron, with timbrels in their hands,
joined in the grand chorus. Ex. 15:20, 21. Over desert and sea rang the
joyous refrain. It would seem that Israel spent most of this wonderful day
memorizing and singing this immortal song. It was a day of great rejoicing.
Its Antitype, the Sons of Moses and the Lamb, Rev. 15:2, 3, will be sung
around the eternal throne when all the enemies of God's people are destroyed,
and His eternal sanctuary is established. PP 467, 468. That will be a day of
still greater rejoicing. Arrival at
Mount Sinai. Israel reached Mount Sinai the third month, "the same
day;" that is, the third day, Sivan 3. Ex. 19:1; See Page 276. Here they
"camped before the mount," (Ex. 19:2), where they were to remain
about one year. After they had camped, they spent the first two days--"today
and tomorrow"--Sivan 3 and 4, washing their clothes and sanctifying
themselves. Ex. 19:10, 14.This was the necessary physical and spiritual
preparation to meet with God, who on the third day Sivan 5, after their
arrival was to appear in a thick cloud on Mount Sinai and speak His law in
their hearing. Ex. 19:9; Deut. 4:10-13. The First
Pentecost.
The word Pentecost means fiftieth. It was so named because this ordinance was
to be celebrated on the fiftieth day from "the morrow after" the
ceremonial sabbath; that is after the day the Passover was eaten. It is also
called the Feast of Weeks, because it was "seven
Sabbaths...complete," Lev. 23:15, 16, "seven full weeks"
(Moffatt), a "week of weeks." Ex 34:22; Deut. 16:9, 10, 16. This
first Pentecost fell on Sivan 5, the third day after Israel's arrival at
Sinai. Ex. 19:16, See calendar. "In the morning" of this day, Ex.
19:16, "Moses brought forth the people out of the camp to meet with
God." Which day does the Bible recognize as God's special day? From Genesis
2:3 and Exodus 20:11, we learn that the seventh day is the Sabbath of the
Lord thy God. They took their stand at the foot of the mount, outside the
"bounds" which God had told Moses to set about it. Ex. 19:12. Upon the mount
a thick cloud rested, and on top "the glory of God was like devouring
fire." Ex. 19:9; 24:17. It was like a heavenly pulpit for here "the
Father and the Son, attended by a multitude of angels," were present to
address the people. PP 304, 339. These angel attendants were "the chariots
of God... even thousands of angels. The Lord is among them, as in
Sinai." (Ps. 68:17. Describing the scene later, Moses said, "He
came with ten thousand of saints," Duet. 33:2, and David, in his poetic
style, wrote, "He bowed the heavens...and came down." Ps. 18:9. Out
of the cloud, lightnings flashed and thunders roared and "Mount Sinai
was altogether on a smoke because the Lord Page 20 descended on it
in fire; and the smoke thereof ascended as the smoke of a furnace, and the
whole mount quaked greatly. . .and the trumpet sounded long, and waxed louder
and louder," so that all the people trembled. Ex. 19:17-19.This
manifestation of divine power and glory indicated that God had something of
great importance to say to His people. God speaking
His Law.
Out of the cloud, a voice like a trumpet blast was heard. Ex. 19:16.
"Christ and the Father, standing side by side...proclaimed God's divine
law, the Ten Commandments." HS 231; Ex. 20:1-17. Because of the fiery
display about the cloud, Moses fittingly declared, "Form His right hand
went a fiery law." Deut. 33:2. So terrible was the sight and so
awe-inspiring God's voice that even Moses said, "I exceedingly fear and
quake." Heb. 12:21. Never before, since the voice of the Eternal spoke
the worlds into existence, had there been a more sublime scene. The Ten
Commandments, spoken by God's own voice from Mount Sinai, Ex. 19:9; 29:22,
was Jehovah's fundamental law, the constitution, for the government of the
nation and the church which at this time He organized. PP 303. This is the
only time that with audible voice God ever addressed His assembled people on
earth, an event well calculated to inspire in man the solemnity and
sacredness of the law of God, His eternal law that governs the entire
universe. As "the
Passover was to be both commemorative and typical, not only pointing back to
the deliverance from (the bondage of) Egypt, but forward to the greater
deliverance which Christ was to accomplish in freeing His people from the
bondage of sin," PP 277, so also Pentecost was both commemorative and
typical. As commemorative, Webster says "it was instituted to be a
memorial of the gift of the law on the fiftieth day after Israel's departure
from Egypt." To this agree Fausset's Bible Encyclopedia, Smith's Bible
Dictionary, Clark's Commentary, and "most of the later Jews." From
that time Pentecost was to be an annual reminder of Israel's covenant with
God to obey His law, Ex. 19:8; 24:7, and of their sacred obligation to teach
it to all the nations; and as typical, it pointed forward to the time when
Christ's representative, the Holy Ghost, was to set apart the Christian
church to carry to the whole world, to every nation under heaven a knowledge
of the law as fulfilled in Jesus Christ, its Author. Acts 2:5-12; Matt. 5:17.
At this first
Sabbath morning service at Sinai, the congregation consisted of the entire
body of God's chosen people--603, 550 men twenty years old and upward, Num.
1:45, 46, besides women and children under twenty. God Himself was the
Speaker; His sermon, brief but emphatic, His eternal law, the Ten
Commandments-0-spoken in their hearing. Ex. 19:9; 20:22. This memorable
occasion was certainly the most outstanding Sabbath morning service ever held
on this earth. It certainly
did not take a long time for God to speak the Ten Commandments--His "ten
words," as Rotherham has literally translated Deut. 4:13 from the
Hebrew, for anyone can read them audibly, slowly, and with appropriate
emphasis in much less than ten minutes. But the fiery display on the mountain,
the roaring of thunder, and the majesty of God's voice, so terrified the
people that they urgently requested Moses "Speak thou with us and we
will hear, but let not God speak to us lest we die." Ex. 20:19. God heard their
cry. Although He had more to say to them that morning, He listened to their
request and in His compassion and tender mercy, did not chide them for their
fear. He understood their distress as He always understands us in trouble.
God did not ignore their plea, but instead of speaking to them direct, He
called Moses to Him. After giving him specific directions for building an
altar He said unto Moses, "Thus thou shalt say unto the Children of
Israel...These are the judgments which thou shalt set before them." Ex.
20:22; 21:1. This change in chapter well illustrates the fact Page 21 that the
division of the Bible into chapters is man-made and not inspired, these
judgments being merely a continuation of the narrative of Chapter 20. Moses Given
the Judgments and Reading Them to Israel. God dictated these judgments to Moses who
wrote them in a book. They are recorded in Exodus 21, 22 and 23. These civil
laws were called judgments because they were to guide Israel to manifest
justice in matters regarding their relation to one another. Moses read these
civil laws to the most influential of the people who promised or covenanted
to obey. Thus ended this never-to-be-forgotten Sabbath Day Ex. 24:3-7. In the Mount
with God.
"Early in the morning" Sivan 6, (See calendar) an altar was built
under the hill, according to the directions God had given Moses. On it
sacrifices were offered, and the covenant duly ratified. Ex. 20:24-26;
24:4-8. The glory of God, which to Israel looked like blazing fire, still
rested on the top of the mount, and for six days the cloud covered it. Ex.
24:16, 17; (See calendar). During this time, Moses with seventy elders and a
few others whom God called, went into the cloud where they spent the time in
heart-searching, meditation, and prayer. To Moses this was a time of preparation
for closer communion with God. Ex. 24:9. While all the people saw the glory
of God, to these chosen ones was given a closer view. The God of Israel was
above them. Under His feet they saw "as it were a paved work of a
sapphire stone (a sky-blue stone, one of the most valuable and lustrous of
the precious gems), and as it were the body of heaven in his clearness."
Ex. 24:1, 3, 10. At the close f
the six days, "on the seventh day, Sivan 12 (See page 276) (Which was
the Sabbath, PP 313) Moses, at the divine call, went alone into the midst of
the cloud where God was. Since it is true that the seventh day Sivan 12, the
day Moses went into the presence of God, was the Sabbath, is it not equally
true that the previous seventh day, the day God spoke His law from Sinai, was
the Sabbath? Moses remained in the mount forty days and forty nights, Ex.
24:18. During this time he received the tables of stone and complete
directions for making the sanctuary, the earthly dwelling place for God. The Pattern
Given to Moses.
The earthly sanctuary was to be a "pattern of the things in the
heavens" Heb. 9:23, "a figure for the time then present" of
"a greater and more perfect tabernacle, not made with hands." Heb.
9:9-11.It was to be "a miniature representation." God also gave
Moses detailed instructions for building the sanctuary. "Moses wrote all
the directions in a book, and read them to the most influential of the
people." SPI: 269. For our learning, they are recorded in the book of
Exodus, chapters 25 to 31 inclusive. The words
"representation" and "book" as here used agree perfectly
with the translation of the word "pattern" in Exodus and in Hebrews
as given by Hebrew and Greek scholars; namely, that the word
"pattern" indicates a model, though it may also include a book.
"He (God) presented before Moses a miniature model of the heavenly
sanctuary, and commanded him to make all things according to the pattern
shown him in the mount." SPI: 269. This makes it doubly plain that when
Moses was in the mount, God showed him a miniature model, "a
figure" of the heavenly sanctuary, and then dictated instructions which
he wrote in a book as a guide in the construction of the earthly sanctuary.
In this sense, both the model and the book were the pattern. Exact and
Minute Description Given.
bible expositors in general agree that the services of the sanctuary
illustrate the work of Christ in the plan Page 22 of salvation.
As already noted, the various parts of the building itself also symbolize His
redemptive work. If this be not true, why did the Divine Architect give so
much space in the inspired Word to such a minute description of each part of
this spiritual object lesson? Why did He require such exactness of detail,
such skill, such wisdom and perfection in the execution of His plan? And why
was He so particular to admonish Moses, and frequently to repeat the command,
"Look that thou make them after the pattern which was showed thee in the
mount?" Ex. 25:9, 40; Heb. 8:5. Eighteen times in Exodus 39 and 40, it
is stated that the details of the sanctuary building were made "as the
Lord commanded Moses. Not only the
services of the sanctuary but "the sanctuary itself...was to serve unto
the example and shadow of heavenly things." Heb. 8:5; PP 351. Therefore
the Lord, through Moses, gave the most definite instruction concerning every
part. Jamieson,
Fausset, and Brown Commentary states it this way: "It is impossible to
account for the circumstance of God's descending to such minute details,
except on the assumption that the tabernacle was to be of a typical
character." By way of emphasizing its fullness of spiritual meaning,
A.T. Pierson, an eminent Bible student and writer, says: "Typical
structure and furniture are shown in the tabernacle, the description of
which, with it contents and ritual, occupies more room in the Bible than any
other single object or subject in the Old or New Testaments, and there must
be a reason for it. Every detail of the tabernacle is described, and seven
times in all is reference made to the pattern shown in the Mount, to
emphasize the fact that in no respect, however minute, was that pattern to be
disregarded. Ex. 25:9, 40; 25:30; 27:8; Num. 8:4; Acts 7:44; Heb. 8:5; I
Chron. 28:11, 12, 18, 19." (God's Living Oracles, p. 130). What does all
this mean? Is it not that God would thus emphasize the importance of its
study? Moreover, in the space thus occupied many things are repeated. Surely
God does not multiply words without a purpose. "Every word of God is
pure." Prov. 30:5. "The words of the Lord are pure words; as silver
tried in a furnace of earth, purified seven times." Ps. 12:6. Why then
this repetition? Why did God repeat Pharaoh's dream about the years of plenty
and the years of famine? "That the dream was doubled unto Pharaoh twice."
We are told, "it is because the thing is established by God." Gen.
41:32, italics supplied. The dream contained information vital to the
physical and temporal life of the king and the nation, and the sanctuary
contains truth that is vital to our spiritual and eternal life. In repeating,
God would have these truths to be "established." For this reason
the student must dig, and dig deep, to find the hidden treasures wrapped up
in the sanctuary. "A
Shadow of things to come." The sanctuary has been fittingly called
"a shadow picture of Christ." Paul speaks of it as "a shadow
of things to come; but the body is of Christ." Col. 2:17. Christ is
indeed the key to these types, as He is the key to the whole Bible. With this
key in the hand of faith, our study will be richly rewarded. The sanctuary
is not only a shadow picture of Christ, it is a shadow picture to teach us
about God the Father, the Holy Spirit, and the angels as ministering spirits
in their work to save us. It also represents the experience of every true
believe as well as of the church in all its generations; all compose the
"building fitly framed together unto "an holy temple in the
Lord...for an habitation of God through the Spirit" Eph. 2:21, 22; a
dwelling place of God, a "temple of the Holy Ghost." I Cor. 6:19. God's Final
Word to Moses.
During the forty days that Moses was in the mount, nothing regarding the
building of the sanctuary was left to his Page 23 imagination or
devising. Every detail was divinely dictated. At the end of this time, he was
to return to the people and communicate the instruction to them. But! Wait a
moment! God has one final word of great importance--a command that involves
life or death to His people. In their ardor to see the work go forward, they
might forget, so He sent a warning that not a stroke of even so sacred a work
as building a dwelling place for God, was to be done on the Sabbath.
"Verily," He emphasized, "My Sabbaths ye shall keep, for it is
a sign between Me and you throughout your generations; that ye may know that
I am the Lord that doth sanctify you. Ye shall keep the Sabbath therefore;
for it is holy unto you: every one that defileth it shall surely be put to
death; for whomsoever doeth any work therein, that soul shall be cut off from
among his people!" Ex. 31:13, 14. This was the climax of that long and
very important interview between God and Moses. His Law
Engraved in Tables of Stone.
Although Israel had seen the glory of God that rested on Mount Sinai, and had
heard His voice as He spoke His law, God "did not...thrust His precepts
to the memory of a people who were prone to forget His requirements, but
wrote them upon tables of stone. PP. 364. When He "had made an end of
communing with Moses upon Mount Sinai," He gave unto him these "two
tables of testimony; tables of stone, written with the finger of God."
Ex. 31:18. This "testimony" was the Ten Commandments. Ex. 34:28. On what kind of
stone did God write the Ten Commandments? The only stone mentioned in the
description of His presence on Mount Sinai is the precious "sapphire
stone," a blue sapphire stone, like "the body of heaven in his
clearness." Ex. 24:10. How fitting that on the stone which formed the
"paved work"--the pavement or foundation under the feet of
God--when He spoke His law, the eternal God should write His eternal law,
which is the foundation of His eternal throne! And how fitting that it should
be a blue stone, a color indicating obedience to heavenly truth! Num.
15:36-40. "The
tables were the work of God, and the writing was the writing of God, graven
upon the tables." Ex. 32:15, 16. "Graven;" that is, cut or
carved in sunken pattern, impressed deeply or indelibly similar to cloisonné
work for which Chinese artists have been famous. What excellent illustration
this indelible writing is of the indelible character of God's law! It cannot
be erased; it cannot be changed; it is the writing of God. "And Moses
turned, and came down from the mount, and the two tables of the testimony
were in his hand." Ex. 32:15. When, because of the apostacy of Israel,
these tables were broken, Moses, at the command of God, "cut two tables
of stone, like the former ones." Then, "early in the morning"
he went up into Mount Sinai... and took in his hand the two tablets of
stone." Upon them God condescended to write again "the words that
were on the former tablets." Ex. 34:1, 2, 4, Moffatt. Is not this
a marvelous illustration of God's patience and mercy toward these who break
His law? CHAPTER PREVIEW ____________________
Page 25 5. "THAT I MAY DWELL AMONG THEM" ______________________ Our Father's
Longing Desire.
"Let them make Me a sanctuary that I may dwell among them." Ex.
25:8. How lightly we read the pathetic words, "that I may dwell among
them." Yet what a volume of pent-up love and yearning for His wayward
children do they contain! A simple little story may help us to feel the depth
of tenderness wrapped up in those few words--"that I may dwell among
them." Bobby had been
a very naughty boy. For three successive days he had absented himself from
school without his parents' permission or knowledge. Fearing he might be ill,
the teacher called to inquire. The parents were amazed and deeply grieved
that their child had deceived them. They were at their wits' end to know how
to train him so that eventually he would grow up to noble manhood. Some
punishment must be administered. The parents talked it over and decided to
deprive him of his liberty for three days, the same length of time that he
had abused his liberty. During this time he was confined in the attic, where
he could think quietly by himself. There he was given a comfortable bed, and
at meal times Daddy carried his food to him. Night came, and Bobbie was tucked
into bed. Then the parents retired; but not to sleep. The father tossed from
side to side. He was thinking of little Bobbie alone in the attic. "What's
the matter, John?" asked the mother; "Why don't you go to
sleep?" "I can't," said the father, "I think I'll go up
and stay with Bobbie." So up the attic
stairs he went. He opened the door. There was Bobbie wide awake, sobbing
softly to himself. The father crept under the bed covers by the side of his
child. He put his arms around him and kissed the tears away. All he could say
was: "Daddy
love you, son; Daddy wants you to be a good boy." Their tears mingled.
The naughty but now penitent child began to realize that wrongdoing does not
pay. Each night the fond father chose Bobbie's bed in the attic to his own
comfortable bed. He could not enjoy his own pleasant room while Bobbie must
stay in the attic. At last the three days were over' Bobbie had learned his
lesson, and was restored to his place in the family. So it is with
our heavenly Father. Because of the leprosy of sin we have been
isolated--separated from His presence. But His great heart of Father love
yearns after His wayward children. "All heaven took a deep and joyful
interest in the creation of the world and of man. Human beings were a new and
distinct order. They were made 'in the image of God.'" Gen. 1:27.
R&H Feb. 11, 1902. Quoted in S.D.A. Commentary, Vol. I, p. 1081. Though
sin has marred the Creator's work, the Father cannot endure to be separated
from those whom He created in His own image. He must be with them. But how?
In the person of His Son, Jesus our Redeemer, He issues the loving command,
"Let them make Me a sanctuary, that I may dwell among them"--a
sanctuary that will show them the way back to the Father's throne. What is a
Sanctuary?
A sanctuary is a place set apart for a sacred purpose. Sometimes a person
reserves a room in his home for his own personal use, a place where he may
get away from the distracting activities and cares of life and be alone for
quiet thought and study. He calls this room his sanctum. The word
"sanctuary" contains the same thought as "sanctum," which
literally means "holy." If the person wishes to emphasize the fact
that his sanctum is strictly private, he speaks of it as his sanctum
sanctorum, which literally means "holy of holies." Webster says:
"A sanctuary is a sacred place of refuge and protection." God
invites us to make Him our Sanctuary, our place of refuge and protection,
where we may flee for quiet communion with Him." Page 26 A
"Little Sanctuary" in Our Hearts. As the setting up of the sanctuary at
Sinai marked a new era in Israel's experience, so when the sanctuary is set
up in our hearts, it will mark a new era in our Christian experience. Indeed,
the Lord has promised that in all our heart wanderings far off among heathen,
He will be to us "as a little sanctuary" in the countries of our
captivity and sojourn. Eze. 11:16. How beautiful the figure, that with God's
sanctuary in our hearts as "the chapel of His presence" we shall be
safe from the snares and pitfalls of the enemy! Oneness with
God.
"That I may dwell among them." Ex. 25:8. The actual
thought in this text, we are told, is that I may dwell in them.
God's desire is to dwell in His followers. "As thou, Father, art in Me,
and I in them, that they also may be one in us." John 17:21.
"Christ became one flesh with us, in order that we might become on
Spirit with Him." DA 388. Even as in Christ "dwelleth all the
fullness of the Godhead bodily," so God longs to dwell in His people,
"that they may be made perfect in one." John 17:23. This is the
very closest relationship possible, a relationship found in the expression,
"that I may dwell among them." In the
sanctuary building, this unity of God and His people is illustrated by the
fact that its various parts symbolize not only Christ abut also what His
followers should be. And so, as we study , "we walk together, My Lord
and I." Enoch walked with God until God took him to heaven, and the
sanctuary teaches us that we must walk Him on earth before He can take us to
live with Him in heaven. The language of our heart must be:
"He that sanctifieth and they
that are sanctified are all of one: for which cause He is not ashamed to call
them brethren." Moreover, "God is not ashamed to be called their
God." Heb.. 2:11; 121:16. Rainsford, an
old English writer, speaks of the sanctuary as a pledge of God's purpose to
dwell with man; a representation of the true believer as "the temple of
the Holy Ghost;;" I Cor. 3:16; 6:19; of the church "which is His
body, the fulness of Him that filleth all in all" Eph. 1:23; a vivid and
unmistakable representation of the way of access for sinners to God"--the
Path to the Father's Throne. Dwelling
with God Eternally.
This wondrous object lesson, both as a whole and in its parts, is designed to
teach this lesson of oneness with the Father, to illustrate God's everlasting
purpose to make the human soul His dwelling place, His temple, His sanctuary.
"it is by virtue of this union that we are to come forth from the
grave,--not merely as a manifestation of the power of Christ, but because,
through faith, His life has become ours. Those who see Christ in His true
character and receive Him into the heart, have everlasting life...DA 388. The
Spirit of God received into the heart by faith, is the beginning of the life
eternal. Then will be completely fulfilled the victorious words of
inspiration: "Behold the tabernacle (dwelling place) of God is with men,
and He will dwell with them, and they shall be His people, and God Himself
shall be with them, and be their God." Rev. 21:3. CHAPTER PREVIEW 6.
"WILLING-HEARTED GIVING __________________
Page 28 6. WILLING-HEARTED GIVING ________________
Sabbath Keeping of First
Importance. When Moses came down from the
mount, he gathered all the people together, and his first word to them was,
not about the wonderful design of the sanctuary that God had revealed to
him,--no; his first word to them was God's last word to him: "These are
the words which the Lord hath commanded, that ye should do them," he
said. "Six days shall work be done, but on the seventh day there shall
be to you an holy day, a Sabbath of rest to the Lord; whosoever doeth work
therein shall be put to death." Ex. 35:1, 2. There was no trace of
compromise in these words from God; they were straight forward and definite.
Everyone that defileth the Sabbath "shall surely be put to death,"
he "shall be cut off from among His people." Ex. 31:14. Christ, or
Lucifer?
Why such a terrible sentence against Sabbath desecration? -- Because true
Sabbath keeping indicates under whose banner we choose to enlist. Our
attitude toward Sabbath observance determines whether we stand under the
black banner of the prince of the power of the air, or under the
blood-stained banner of Prince Emmanuel. When sin entered the heart of
Lucifer, it was over the question of rulership. Why should so beautiful and
wise and talented an angel as he be deprived of the throne? Why should
Jehovah and not he be worshipped? Why should not his name be the seal of the
divine law--a sign of his authority? Lucifer determined that it should be.
But he could not destroy the eternal law of God, so he substituted a law of
his own, in which he stamped his own mark, or seal. On every hand we see the
result of his usurped leadership--war with all its horrible results, crime of
every sort, disaster by sea, land, and air; sickness, suffering, deep heart
sorrow, and at the end grim death. Under which banner must Israel stand? Proper
observance of the Sabbath would decide. Disobedience would automatically cut
them off from among God's people. Sabbath desecration puts them under Satan's
black banner. Do we realize the supreme sacredness with which God regards the
Sabbath day, the seal of His eternal law? Shall we not more sacredly guard
its meaningful hours, not doing our own ways, nor finding our own pleasure,
nor speaking our own words? Isa. 58:13. Only Willing
Gifts Accepted.
"This is the thing which the Lord commanded," continued Moses.
"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
an offering." Ex. 35:4; 25:2, Emphasis supplied. "Devotion to God,
and a spirit of sacrifice were the first requisites in preparing a
dwelling-place for the Most High." PP 345. No unwilling offering for the
building of the sanctuary was to be received, for only a willing gift--a gift
of love--could fitly represent God's gift to man. "God so loved the
world that He gave." John 3:16. In the gift of His Son, God gave
all. "The Son of God...loved me, and gave Himself for me." Gal.
2:20. God and Christ gave their all willingly and with heartfelt love. Our
gifts to God, to be acceptable, must be of the same spirit. If we do less
than give our all for Him, do we really appreciate what He has done for us? Love, Not
the Amount, Is True Giving.
The amount has nothing to do with true giving. Of the poor widow who cast in
two mites, it is said, she "hath cast more in than all they which have
cast into the treasury." Why? Page 29 Because
"all they did cast in of their abundance;" but because of her love
and devotion, "she of her want (penury) did cast in all that she had,
even all her living." Mark 12:43, 44. A certain
church member, when approached to give the cause of God, once asked:
"Must I always be giving?" "O, no;" was the response;
"give only until God stops giving to you." Someone has retold this
experience in verse:
A Christian
worker, when in attendance at a large meeting where an appeal for missions
was made, said, "Well, brethren, I have $300.00 in the bank; you may
have it all." His wife once said, "on his return from a long trip
to mission fields, he always comes home 'broke,' and often in debt." The
needs of the cause of God had so tugged at his heart strings, that he not only
gave all but drew on his future income. Although he owned no home of his own,
he did not hesitate to give his all, for he knew that the God whom he served
would supply all his "need according to His riches in glory by Christ
Jesus." Phil 4:19. Like the poor
widow and this Christian worker, (we too must cast in our all), not
"grudgingly or of necessity," but cheerfully, because of our
sincere love for God and His work. Unless we are willing to do this, our
gifts, however large, are not acceptable to God, and they will accomplish
little or nothing in His building. Israel's
Response.
When Moses presented to the people God's appeal for gifts with which to build
the sanctuary, "they came, both men and women, as many as were willing
hearted." "They came, both men and women,"--literally,
"the men over and above the women," a phraseology which implies
that the women acting a prominent part, presented their offerings first, and
then were followed by as many of their male companions as were similarly
disposed." J.F.B. Com. The
women "brought bracelets, earrings, and rings, and tablets, (margin,
girdles), all jewels of gold: and every man that offered, offered an offering
of gold." Ex. 35:22. They also brought "blue, and purple, and
scarlet, and fine linen, and goat's hair, and red skins of rams, and badgers'
skins,...silver and brass...and shittim wood...And all the women that were
wise hearted did spin with their hands, and brought that which they had spun,
both of blue, and of purple, and of scarlet (yarn, Moffatt) and of fine linen.
And all the women whose heart stirred them up in wisdom spun goats' hair. And
the rulers brought onyx stones, and stones to be set, for the ephod, and for
the breastplate; and spice, and oil for the light, and for the anointing oil,
and for the sweet incense...a willing offering unto the Lord...for all manner
of work, which the Lord had commanded." Ex. 35:23-29. Gold or goats'
hair,--God will use the least as well as the most expensive gift, if it is
brought with a willing heart. Of this great variety of gifts, one tabernacle
was to be built--unity in variety. How wonderfully God works with our willing
gifts--and with us! The Gifts
Were of God's Providing.
Whence all these gifts? Before leaving Egypt, when the people asked the
Egyptians a recompense for their unpaid labor, God knew just what materials
would be needed in the construction of the sanctuary. He was keeping watch
over His own, so that the Egyptians gave the Israelites the very things that
would be required. These spoils of Egypt, the gifts of Israel, were therefore
of God's own providing. Page 30 "As all
the gifts of Israel were of the spoils of Egypt, so (*when we come to God) we
have nothing to bring but that which has been used in sinful indulgences when
we were in the bondage of sin; but if we bring it willingly, He can refine
and purify it, and make of it a place in which the light of the Shekinah may
burn brightly, lighting the heart with the glory of God, and sending its
effulgent rays out into the darkened world of sin." (R.S. Owen in R &*
H, March 26, 1925, page 12. Unprofitable
Giving.
Not long before this, the people had brought their golden earrings to Aaron,
from which he had made an idol--the golden calf. How much did their gifts at
that time count? The calf which he had made was burnt in the fire, then
ground to powder and strewn upon the water, which the people drank. So the
people kept their gold. Is it possible for God's people now to offer gifts
with which to build an idol? If so, such gifts will never direct our steps toward
Canaan; they will only turn our hearts to Egypt. Because of Israel's
idolatry, three thousand fell of plague, Ex. 32:20, 28, 35, and the gold used
to make the golden calf was all wasted; it could not stand the test of fire
and the grinding process. I Cor. 3:13-15. Unless our gifts are rightly
motivated, we might as well keep our idols of gold and silver; but in so
doing we may be assured that in the end our treasures will all be burned, and
we ourselves may perish. True
Generosity.
After Israel had repented of their idolatry, and were converted, "while
the building of the sanctuary was in progress, the people, old and
young--men, women, and children--continued to bring their offerings, until
those in charge of the work," PP 346, said to Moses, "The people
bring much more than enough for the service of the work...And Moses...caused
it to be proclaimed throughout the camp, saying, Let neither man nor woman
make any more work for the offering of the sanctuary. So the people were
restrained from bring. For the stuff they had was sufficient for all the work
to make it, and too much." Ex. 36:5-7. "What a
striking contrast," says Allen Moore, "with our present-day
methods, when euchre, dances, concerts, and other worldly means are resorted
to in order to get money for keeping up the church!" The Story of the
Tabernacle, p. 59. Shall we not bring our gifts as free-will offerings from
the heart, and not because some "benefit" device prompts us to
so-called liberality? And shall we not bring our gifts to God while there is
still need, for the time is not far distant when He will say, "there is
no further need." CHAPTER PREVIEW 7.
"WISE-HEARTED" WORKERS "CALLED" ________________
Page 32 7. "WISE-HEARTED" WORKERS "CALLED" __________________ Bezaleel and Aholiab Called
"by Name." The Lord said to Moses,
"I have called by name Bezaleel,...and I have given with him
Aholiab." It is easy for us to believe that God calls consecrated, godly
men to the ministry, or to fill some other position of importance and sacred
responsibility in His work. But how about men who work with their hands? Is
the work of a carpenter or a worker in metal and stone of sufficient
importance for God's notice? This was true of Bezaleel, why not of godly
workmen today? Of Bezaleel God said, " I have filled him with the spirit
of God, in wisdom, and in understanding, and in knowledge, and in all manner
of workmanship, to devise cunning works, to work in gold, and in silver, and
in brass, and in cutting of stones to set them, and in carving of
timber." Ex. 31:1-6. Aholiab was
called of God "to work all manner of work of the engraver,...and of the
embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of
the weaver." Ex. 35:34, 35. All the Wise
Hearted Were Called.
Nor were Bezaleel and Aholiab the only ones whom God called to the work of
the sanctuary.Those who made the priests' garments were "called" to
this work by God, when He said to Moses, "Speak unto all that are wise
hearted, whom I have filled with the spirit of wisdom, that they may make
Aaron's garments." Ex. 28:3. Women also "that were wise
hearted" were laborers together with God. They "did spin with their
hands...bot of blue, and of purple, and of scarlet, and of fine linen. All
the women whose heart stirred them up in wisdom, spun goats' hair." Ex.
35:25, 26. And that which they spun was woven and embroidered by wise-hearted
men under the direction of Aholiab, the master weaver and embroiderer, into
hangings for the gate, the door, and the vail, and into the first and second
coverings of the sanctuary, and for the garments of the priests. Moreover, God
said to Moses, "In the hearts of all that are wise hearted I have put
wisdom, that they may make all that I have commanded thee." Ex. 31:6.
God puts wisdom in "all who are wise hearted," that is, all who
from the heart dedicate their talents to Him. Who Was
Bezaleel?
Who were these young men, Bezaleel and Aholiab, whom God called "by
name?" The name Bezaleel means in the shadow of God. This would
suggest that when he was born his parents were suffering the cruelties of
Egyptian bondage, and to them it seemed as if they were under a cloud,
"in the shadow of God;" but their trust was in Him. So they named
their child Bezaleel. Bezaleel was of
the tribe of Judah, the strongest and most influential of all the tribes. Of
Judah it is said, "Thou art he whom thy brethren shall praise."
Gen. 49:8. And again, "Judah prevailed above his brethren." I
Chron. 5:2. Why was this? It was because of Judah's personal character of justice
and unselfishness, and his strict integrity to principle. It is said of him
that "more traits are preserved than of any other of the patriarchs,
with the exception of Joseph," S.B.D. Judah was the only tribe that was
loyal to David when the disruption of Solomon's kingdom took place, and this
tribe was the last to be captured by Babylon. I Chron. 9:1. An illustrious
line of descendants is the fruitage of a character like that of the tribe of
Judah. Daniel, who stood the test of the lion's den at the court of Babylon,
and his three worthy companions who stood the test of the fiery furnace, Dan.
3, 6, were of the tribe of Judah. Dan 1:6. Christ Page 33 Himself was of
this tribe; He was the "Lion of the tribe of Judah." Rev. 5:5; Gen.
49:9, 10. Bezaleel was
[the] great grandson of Caleb--which name means capable,--and this
Caleb was the grandfather of Caleb the spy, who with Joshua on their return
from spying out the land of Canaan, stood so nobly in the face of unbelief
and opposition of all the other spies, and declared with loyalty and courage,
"Let us go up at once, and possess it; for we are well able to overcome
it." Num. 13:30. Bezaleel was
grandson of Hur--the same Hur who with Aaron stayed up the hands of Moses in
the battle with Amalek at Pephidim on their way to Sinai. Jewish tradition is
that Hur was the husband of Miriam, the prophetess, who after crossing the
Red Sea, led all the women in the joyful song of deliverance in the words:
'Sing ye to the Lord, for he hath triumphed gloriously." Ex. 15:21. What
famous pedigree Bezaleel had! Who Was
Aholiab?
How different was the ancestry of Aholiab! He was of the tribe of Dan. Of
their father Dan, it is written: "Dan shall be a serpent by the way, an
adder in the path, that biteth the horse heels, so that his rider shall fall
backward." Gen. 49:17. And because of this backbiting, criticizing
disposition and practice, which he never overcame, the name Dan is omitted
from the genealogies of the tribes in I Chronicles, and also from the list of
those who are sealed, as given in Revelation 7. If we are ever tempted to
"backbite" or speak unfavorably of anyone, or indulge in unkind
criticism, we would do well to remember the fate of Dan. Another glimpse
into the character of the tribe of Dan is given in Leviticus 24:10-16. Here
is a son of the tribe of Dan whose mother was an Israelite and his father an
Egyptian. One day the son strove with a man of Israel in the camp, and in his
anger he "blasphemed the name of the Lord, and cursed." To speak
lightly or disrespectfully of the name of our Creator and Redeemer, that name
"which is above every name," that name at the mention of which
"every knee should bow," Phil. 2:9-11, that name which "there
is none other name under heaven given among men, whereby we must be
saved" Acts 4:12, is regarded by God as one of the chiefest of sins, a
sin punishable in a most terrible manner, that of stoning to death. Lev.
24:13-16. Because of this sin, this son of the tribe of Dan was put "in
ward," and finally stoned outside the camp. Later it is written of the
children of Dan that they set up "Micah's graven image, which he made,
all the time that the house of God was in Shiloh." Judges 19:30, 31. The noble
character of Aholiab, though a descendant of the tribe of Dan, shows that no
matter what our environment or pedigree, we need not be like those who
disobey God, even though our lot may be cast among them. Aholiab was the
son of Ahisamach. And who was Ahisamach? The only record left is that he was
the father of Aholiab,--surely an honored father of a noble son. Had it not
been for his noble son, the name Abisamach would never have been mentioned in
the Bible. Probably both these young men, Bezaleel and Aholiab, had wise,
devoted mothers. The history of
Bezaleel and Aholiab furnishes a most excellent demonstration of the truth
that "God is no respecter of persons; but in every nation he that
feareth Him, and worketh righteousness, is accepted with Him." Acts
10:34, 35. Bezaleel and
Aholiab as Teachers.
God put it in the heart of Bezaleel "that he may teach, both he and
Aholiab." Ex. 35:54. Why did God thus honor these young men? First,
doubtless, because while in Egyptian bondage, not only had their hearts been
loyal to God under difficulties, but they had improved their opportunities to
learn carving timber, engraving, and setting of stones, embroidery, and
weaving. And whatever tasks were given them by Page 34 their
taskmasters, they did with their might and to the best of their God-given
ability. Thus they had honored God, and now God honors them. They had
improved their opportunities, now God trusts them with greater
responsibilities. They had cultivated their talents of heart and mind and
hand, and now God give them greater talents. The fundamental talent of
everyone whom God calls to His work is to be "willing" and
"wise hearted." It was such workers whom God filled with His
Spirit, and "with wisdom of heart." Ex. 31:3; 35:35. Therefore the
sanctuary in all its parts was not merely the skilled work of men; it was
indeed the inspiration of the Holy Spirit. A Model
School.
All the wise-hearted, willing workers participated in this instruction given
by Bezaleel and Aholiab. These teachers were "cunning" workmen,
wise-hearted men who were "called" of God and daily taught of God.
The students also were willing, wise hearted men and women. They were all
taught of God. This was a school after God's own plan--an industrial school
in which the students learned many spiritual truths from the work of their
hands. It was a school in which the hand, the head, and the heart, received
symmetrical attention. It was a pattern for all time. All Talents
are God's Gifts.
As Bezaleel was a "called" smith and carver of timber, and Aholiab
a "called" engraver, embroiderer, and weaver, so there are
"called" men and women in every other pursuit--called farmers,
called merchants, called teachers, called students, called physicians, called
nurses, called parents, and every other calling for which God has given
special fitness and talent to be used for Him. And all who are "wise
hearted" will lay every talent on the alter to be used entirely for God.
The "called" worker in any line will do his work thoroughly,
painstakingly, honestly, and with wise hearted consecration. There will be no
slovenly, dishonest, or careless work, for the Christian worker will
constantly remember that he is called of God, and to God he must finally give
account. Anyone who is
inclined to boast of his attainments, the Lord challenges with the question,
"Who giveth thee power to get wealth?" or to do this or that? Deut.
8:17,18. "Every man also to whom God hath given riches, and wealth, and
hath given him power to eat thereof, and to take his portion, and to rejoice
in his labor; this is the gift of God." Eccl. 5:19. Essentials
to Successful Service.
Is it not clear, then, that if we are to do any work that God can
accept--whether it be with timber, or stone, or metal, or making garments, or
any other line of work, our hearts must be right before God, our motives must
be wholly unselfish, so that day by day God can fill us with the spirit of
wisdom--that wisdom from above which is "first pure, then peaceable,
gentle, and easy to be entreated, full of mercy and good fruits, without
partiality, and without hypocrisy?" James 3:17. Filled with such wisdom,
there will be no place for unholy ambition, self seeking, strife,
stubbornness, or unfriendliness toward any fellow worker. All will be peace,
good will, and absolute honesty. With such God can work, and His work will prosper.
Is it not an
encouragement to know that no matter what our ancestry, or how few our
talents, if we are faithful in improving our opportunities, loyal to God at
all times, willing hearted and wise hearted, God will place us in His work
"according to our several ability" to use for Him whatever talent
has been entrusted to us. Matt. 25:15. Let us put it down "as a
memorial" something never to be forgotten--that "There is no limit
to the usefulness of one who, putting self aside, makes room for the working
of the Holy Spirit upon his heart, and lives a life wholly consecrated to
God. All who consecrate body, soul, and spirit to His service will be
constantly receiving a new endowment of physical, mental, and spiritual
power. MH 159. SECTION III IN
THE COURT _______________
CHAPTER
PREVIEW 8.
CHRIST ENTERING THE COURT -- THIS EARTH ________________
Page 36 8. CHRIST ENTERING THE COURT--THIS EARTH _______________
The Promised Saviour. In the Garden of Eden the promise was first given of Him
who would bruise the head of the serpent, the originator of sin. Gen. 3:15.
But though day after day at the gate of Eden, Adam offered the sacrifice that
showed his faith in the coming Redeemer, yet the fulfillment of the promise
tarried. He lived for nearly a thousand years, and at last died without
seeing Him of whom his sacrifices wee a type. To Seth, to Enoch, to
Methuselah, to Noah, to Shem, and to the other patriarchs, the promise was
repeated. Again and again to Abraham, Isaac, and Jacob, God said, "In
thee shall all families of the earth be blessed." Gen. 12:3; 28:14. Yet
the Saviour did not come. Still the hope of seeing the Son of God walk among
the children of men did not die out of the hearts of God's faithful ones.
Through the centuries they continued to offer the sacrifices which pointed to
the coming Deliverer. Prophets
Foretold His Coming.
God sent His prophets to instruct the descendants of Jacob--the nation whom
He had chosen to give the message of the coming Redeemer--about the
"Star" that should come out of Jacob. Num. 24:17. Micah said that
He would be born in Bethlehem. Micah 5:2. Isaiah said that His name should be
Immanuel. Isa. 7:14. Jeremiah told about the terrible slaughter of the little
children of Bethlehem in an effort to destroy the Promised One, and of the
bitter weeping of the mothers who "refused to be comforted." Jer.
31:15-17. Daniel foretold the exact time when "Messiah the Prince"
should come. Dan. 9:25. Not only His birth, but His childhood, His baptism,
His later ministry, His triumphal entry into Jerusalem, His betrayal,
persecution, and trial, His crucifixion, death, and burial, His resurrection
and ascension--all were clearly written in the scrolls of the prophets
hundreds of years before He came to the court of earth. At the home fireside,
and later in the schools of the prophets, Israel was taught from these
scrolls about the coming Redeemer. Darkness the
Result of Formal Sanctuary Service.
Day after day and year after year the sacrifices were offered which pointed
to the advent of the Saviour, and which were intended to prepare Israel for
this marvelous event, but gradually their spiritual significance dimmed or
was lost sight of. With many these services became a mere formal round. Even
the prophecies, so plain and definite, were misunderstood and misinterpreted.
Priests and rulers looked, not for a Saviour from sin who should give His
life as a sacrifice, but for a mighty king, who would be their saviour from
earthly domination. As the true spiritual meaning of the sanctuary and its
services was lost, "darkness covered the earth, and gross darkness the
people." Isa. 60:2. Many were ready to throw away their faith in the
sanctuary, which had been given to establish them in their hope. Ezekiel in
vision, foreseeing this time, heard the people say in tones of
discouragement, "The days are prolonged, and every vision faileth."
Eze. 12:22. The Fullness
of Time.
Finally, "the fullness of time was come," Gal. 4:4, when the
Antitype of the sacrificial lamb was to enter the court of this earth, when the
Son of God was to lay aside His divine glory and power, and take upon Himself
the weakness of sinful flesh. Gabriel had
appeared to Mary, announcing the arrival of a Son whose name should be called
"JESUS...the Son of the Highest." Luke 1:26, 31, 32, Page 37 The angel of
the Lord" (Gabriel), Luke 1:11, 19, also repeated the news to Joseph,
saying, "Thou shalt call His name JESUS; for He shall save His people
from their sins," "Emmanuel, which being interpreted is, God with
us." Matt. 1:21, 23. All this was a fulfillment of prophecy. Isa. 7:14.
The interest of all Heaven was focused on this momentous event. The angels
knew the exact time when His birth would occur, and when the great clock of
time struck the hour, Jesus was born in Bethlehem. He, the King of glory, was
laid, not in a glorious home such as He had left in heaven, not even in an
ordinary earthly dwelling, but in the manger of a stable. "His
Own Received Him Not." When Jesus came to the court of earth to
reveal through His own perfect life the character of the Father, and to make
plain the plan of redemption as illustrated in the sanctuary and its
services, He was robed in the garb of humanity. But though thus concealed,
His true nature and mission might have been clearly understood through a
spiritual understanding of the sanctuary and the prophecies. Every angel
watched to see how their beloved Commander would be received in the court of
earth. Was He given the royal reception from His own people that was His due?
Far from it! He who was "in the beginning...with God...came unto His
own, and His own received him not." John 1:1, 11. Heaven had cone
everything possible to prepare God's people for this significant event so
that they would be ready to welcome their Saviour. Not only had the prophecies
of Daniel foretold the time of His coming, but about a year before He was
born , Gabriel had been sent to the temple in Jerusalem to inform the priest,
Zacharias, that His coming was at the door. Luke 1:5-19. Nevertheless, when
the time came, not a single preparation had been made to welcome Him. It is
true that morning and evening the priests offered on the altar the sacrifice
that pointed to His coming, but to them this service had become devoid of its
real significance. Heaven's
First Celebration of Christ's Redemptive Work. But Jesus was not to
be left without a reception. In the fields of Bethlehem, where as a boy David
had watched his flocks, shepherds were still watching their sheep by night,
possibly some of the very sheep that were to be used as sacrifices in the
temple at Jerusalem to prefigure the true Sacrifice. These men were familiar
with the prophecies, and "through the silent hours they talked together
of the promised Saviour, and prayed for the coming of the King to David's
throne." DA 47. Although Jesus
received no welcome from those whom He had come to save, all Heaven was alert
and eager to do Him honor. It was the heavenly privilege of God's leaders on
earth to share with the angels the joy and the honor of announcing the
Saviour's arrival. But when the angels saw that the priests and rulers in
Jerusalem had made no preparation to receive their Commander, they, amazed at
their indifference, passed by these haughty leaders and appeared to the
humble yet devoted shepherds. As the glory of
the Lord shone round about the startled shepherds, "lo, the angel of the
Lord (Gabriel) came upon them," and joyfully announced, "Behold, I
bring you good tidings of great joy, which shall be to all people; for unto
you is born this day in the city of David a Saviour, which is Christ the
Lord." Luke 2:9-11. No longer could
the accompanying host of angels remain silent. "Suddenly there was with
the angel a multitude of the heavenly host." Luke 2:13. The sky seemed
full of these shining beings, and the whole filed was lighted up with their
glory. "Earth was hushed, and Heaven stooped to Listen," DA 47, to
the anthem which filled their ears with celestial music:
Page 38 As the angels
disappeared, the music died away in the distance, the glorious light faded
from sight, and once more the plain and hills were wrapped in the shadows of
the silent night. The anthem the angels has [had] sung celebrated the advent
of Him whom the sanctuary typified. It was Heaven's first celebration of
Christ's sacrificial work for our salvation. God's own little Lamb--a
"lamb...without blemish, a male of the first year," Ex. 12:5, had
now entered this earth, the court of the heavenly sanctuary, antitype of the
court of the earthly sanctuary. Thrilled with
what they had seen and heard, the shepherds said, "Let us now go even
unto Bethlehem, and see this thing which is come to pass." And
"they came with haste, and found Mary, and Joseph, and the Baby lying in
a manger." Luke 2:15-18. CHAPTER PREVIEW 9.
THE CHRISTIAN ENTERING THE COURT ____________________
Page 40 9. THE CHRISTIAN ENTERING THE COURT ______________________ The Court
and Its Antitype.
We now enter directly upon the study of the sanctuary, which consisted of three
parts" the court, the holy place, and the most holy place. The court is
the first section of our journey along The Path to the Throne of God.
Christ leads the way, explaining by symbols in His object lesson of
redemption how we, His followers, can travel the path successfully. As we
enter the court, let us be true disciples--real learners in the school of
Christ. In this journey we have nothing to fear for Christ gives us many
assuring promises:
And so we walk
together, my Lord and I. The court, as
well as the sanctuary proper, was a type illustrating in part the redemptive
work of Christ. Uriah Smith makes it plain that this earth is the antitype of
the court. He says, "The court is the place where the victims were slain
whose blood was to be ministered in the sanctuary. The antitypical Victim
must die in the antitypical court, and He (Jesus) died on Calvary in
Judea." DR 432. The Court
Gate.
The entrance to the court of the sanctuary occupied twenty cubits (at least
30 feet) in the middle of the eastern court wall, and on each side of this
entrance were fifteen cubits of wall. It was five cubits high, the same as
the wall, and was called the gate. Num. 4:26. It was a hanging of
royal colors, "blue, and purple, and scarlet, and fine-twined linen,
wrought with needlework." Ex. 27:16. This needlework, or embroidery, was
done under the direction and instruction of Aholiab, who as we have learned
was cunning, or skillful, in this art. It was "wrought" with thread
of pure gold, which made it not only brilliant but very costly. To secure the
thread, "they did beat the gold into thin plates, and cut it into wires
to work it in the blue, and in the purple, and in the scarlet, and in the
fine linen, with cunning work." Ex. 39:3. When completed it was a
gorgeous piece of exquisite and durable tapestry reflecting the rainbow
colors and, especially in the sunshine, brilliantly illuminated with the
inwrought gold. We are not told
what design was worked out in this gold needlework, but since the gate, the
entrance to the court; the door, the entrance to the holy place; and the
fail, the entrance to the most holy place, all represent Christ in the three
divisions of His work for our salvation, it would seem quite probable that
the design on all three was similar--cherubim in some form. This is
definitely so stated of the vail and the door which was "a similar
vail." Both vails were embroidered with cherubim "like the inner
covering that formed the ceiling." Ex. 26:31; PP 347. Significance
of Its Colors.
Let us look a little closer that we may think God's thoughts after Him. Did
God require these particular colors without a purpose? Did He repeatedly
insist upon strict obedience to the pattern without a reason? Most assuredly
not. The plan of salvation and the work of Christ which the sanctuary
typified mean too much to God as well as to Page 41 His children
for Him to talk at random, or without serious meaning. Let us ever remember
that "The words of the Lord are pure words: as silver tried in a furnace
of earth, purified seven times." Ps. 12:6. These royal colors must have
some definite spiritual meaning in this divine object lesson. What is it?
White is a symbol of purity and righteousness. Rev. 19:8. Scarlet represents
sacrifice. Rev. 19:13. Purple signifies royalty. John 19:2, 3. Blue indicates
obedience to the eternal truth of heaven, as shown by God's direction that a
ribbon of blue should border the uniform to be worn by the children of
Israel. Num. 15:37-40. This blue ribbon, from which has come the expression
"true blue," was to be a reminder that God's children are to obey
all His commandments; they are to be "true blue." As blue mixed
with scarlet produces purple, so obedience to God's eternal truth added to
sacrifice makes royalty. These significant symbols apply both to Christ and
to His followers. The fine white linen represents His righteousness, the
blue, the scarlet, and the purple--all royal colors--represent His eternal
truth. His sacrifice, His kingship. The Four
Pillars.
The gate of the sanctuary court was hung on four pillars, Ex. 27:16,--only
four, no more, no less, with the command, "See that thou make it after
the pattern," lest thou mar God's great plan. Why four? For the same
reason that the vail, which represented His flesh, Heb. 10:20, was hung on four
pillars, and for the same reason that when He tabernacles on earth,
inspiration gave us His life in four gospels. As seven in the
Bible indicates completeness and perfection, so the number four in the
sanctuary, dictated by God, must have some divine significance. This number
occurs in the four coverings, the four ingredients of the
shewbread, the incense, the anointing oil, also in the fourth commandment and
in other places, where it always points to Christ. As the number four points
to Christ, so the multiples of four, 12, 24, 48, 60, 12,000, 144,000 are used
to indicate special groups of His true followers. Continuing our study, we
shall notice that this number, the number four, recurs frequently, and
to the spiritual minded the promise is, "The Spirit of truth will guide
you into all truth." John 16:13. The Gate a
Position of Authority.
In ancient times, the gate of a city was the place where just judgment was
dispensed. Deut 16:18. In summoning one to the gate, no preliminaries were
necessary, no writings, no delay. In a short conversation any matter could be
stated. Ruth 4:1. The position at the gate was one of prestige, honor and
authority. Among the special proposes for which it was used may be mentioned
a place of audience for kings and rulers or ambassadors. How fitting that the
gate of the sanctuary, the way to the throne of God, should represent King
Jesus, Heaven's Ambassador to me and to you here and now is this earth, He
who is "the way, the truth, and the life!" John 14:6. The gateways of
royal palaces were often richly ornamented. Sometimes sentences from the law
were inscribed on and above the gates. Deut. 6:9. Christ Our
Gate of Refuge.
At the gate of a city of refuge anyone fleeing thither could declare his
cause, be admitted into the city, and be given a place to dwell there in
safety. Josh. 20:2-4. To such a refugee the gate was as the gate of heaven.
When Jacob was fleeing from Esau, the ladder that he saw in his dream reached
from earth to heaven, and the Lord stood above it." When he awoke, he
exclaimed, "This is none other but the gate of heaven." Gen. 28:13,
17. This ladder represented Christ, Gen. 28:12; John 1:51; PP 184, who is our
gate to the heavenly city of refuge. Like Jacob's ladder, the gate of the
court also represented Christ, the entrance to The Path to the Throne of
God. Page 42 Christ the
Way. As
the gate was the way, and the only way to the sanctuary court, so Christ is
the only way to heaven. In answer to the question of doubting Thomas,
"Lord, we know not whither Thou goest; and how an we know the way?"
Jesus answered, "I am the way, the truth, and the life: no man cometh
unto the Father but by Me." John 14:5, 6. In the sanctuary we shall find
not only "the way" to Christ, but "the truth," and at the
end of the way "the life"--eternal life. David answered this
question when he said, "Thy way, O God, is in the sanctuary." Ps.
77:13. "Because strait is the gate, and narrow is the way which leadeth
unto life,...few there be that find it." But is it not better to travel
with the "few" than to be among the "many" who enter the
wide gate, and travel the broad way that leads to destruction? Matt. 7:13,
14. Although "strait is the gate, and narrow is the way, it is a
glorious way--a way consecrated by the footprints of Christ who has promised,
"lo, I am with you alway, (all the way and all the time) even unto the
end of the world, Amen." Matt. 28:20. So, with Christ as companion and
guide, and angels speeding back and forth between heaven and earth
ministering to our infirmities, why should we lose our way? So long as we
remain outside the gate, we are "without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of promise, having no
hope, and without God in the world." Eph. 2:12. What a pitiful
condition! But God, "who remembered us in our low estate: for His mercy
endureth forever? Ps. 136:23, leaves us not alone with our enemy outside the
gate. If we will enter, He will listen to our plea for pardon and protection,
and will dispense mercy and judgment. "Come
Unto Me." By faith we see Jesus, whom the gate represents, standing
at the entrance to the sanctuary court beckoning to all who, like Thomas,
know not the way, and calling out "softly and tenderly" in tones
that reach to "the ends of the earth" Isa. 45:22: "This is the
way, walk ye in it." Isa. 30:21.
Our
Behaviour Within the Gate.
Within the gate of the sanctuary, we are on holy ground. It is important that
we "know how...to behave...in the house of God on earth which is the
church of the living God." I Tim. 3:15. With humility and becoming
decorum we should enter the gate of the court, for Page 43 in that place
of honor, Jesus stands to welcome us to His house. Even at the gate of the
house of God on earth we are on holy ground. "There are those who
conduct themselves in His house as they would not presume to do in the
audience chamber of an earthly ruler. These should remember that they are in
His sight whom seraphim adore, before whom angel veil their faces." PP
252. "To the
humble, believing soul, the house of God on earth is the gate of heaven. The
song of praise, the prayer, the words spoken by Christ's representatives, are
God's appointed agencies to prepare a people for the church above. From the
sacredness which was attached to the earthly sanctuary, Christians may learn
how they should regard the place where the Lord meets with His people....
Happy are those who have a sanctuary, be it high or low, in the city or among
the rugged mountain caves, in the lowly cabin or in the wilderness. If it is
the best they can secure for the Master, He will hallow the place with His
presence, and will be holy unto the Lord of hosts." 5T 491, 492. CHAPTER PREVIEW 10.
THE COURT AND ITS WALL _________________
Page 45 10. THE COURT AND ITS WALL _________________ The Two
Squares of the Court
The court was an unroofed enclosure one hundred cubits long and fifty cubits
wide, or at least seventy-five by one hundred fifty feet, as large as two
ordinary city lots. Ex. 27:11-13. Hastings' Bible Dictionary divides this
space into two squares, each fifty by fifty cubits, with the entrance, of
course, at the east end. In the eastern square was the brazen altar and the
laver, the altar doubtless being located in its center. In the other square
was the sanctuary proper, including the holy place and the most holy place.
At the center of this square was the ark in the most holy place. The first of
these two squares illustrated the work of Christ on earth for our salvation;
the second symbolized His work in heaven. The Two
Centers.
These two centers, where were located the altar and the ark, are most
significant. The cross of Christ is typified in the altar on which the
sacrifices were offered; His throne is typified in the ark. The cross of
Christ, represented in the altar, is the center of Christ's life and of the
Christian's life on earth; the throne, represented in the ark, is the center
of His life in heaven and of the Christian's future life in heaven.
Everything on earth centers in, or rotates around, the throne of Christ. The sacrifices
of the "Lamb of God" at the altar is the only possible atonement
(at-one-ment) for sin, which is the transgression of God's law located in the
ark. I John 3:4; Rom. 4:15. It is the only possible way to heaven, where it
will be the delight of all to obey God's law because it has been engraved
with the Spirit of God in the fleshy tables of their hearts. II Cor. 3:3. The Court
Hangings.
The court was enclosed with hangings of fine-twined linen. Ex. 38:16: 27:18.
"Fine linen, clean and white" represents "the righteousness of
saints." Rev. 19:8. But the righteousness of saints is the robe of
Christ's righteousness, purchased for us at infinite cost, and given to us
"without money" and "without price"--because it is
priceless. Isa. 55:1; 52:3. We are made "white" in the blood of
Christ. Rev. 7:14. As the blood of transfusion helps the body to throw off
disease, so the blood of Christ cleanses the soul from the leprosy of sin. The Court
Pillars.
The linen wall, which was five cubits high, was held up by brass pillars of
the same height and five cubits apart. Each pillar was set in a socket of
brass. At its top was a "chapiter" or capital, overlaid with
silver. Just below the chapiter was a "fillet," or connecting band,
on which was a "hook," both of which were also of silver. From
these hooks the linen wall was suspended. There were twenty pillars on the
north side of the court, twenty on the south side, and ten on each end--sixty
in all. Ex. 27:9-10; 38:17, 20. From the top of each pillar a
"cord" reached to the ground, where, like a tent rope, it was
fastened with "pins," or stakes, also of brass. Ex. 35:18; 27:19. The size of
these pillars, except their height, is not given, but in Solomon's temple
"the height of one pillar was eighteen cubits; and a fillet of twelve
cubits did compass it; and the thickness thereof was four fingers; it was
hollow." Jer. 52:21. These pillars were therefore about twenty-seven
feet in height, eighteen feet in circumference, or six feet in diameter, and Page 46 the brass about
three inches thick. The pillars for the sanctuary court of the wilderness
were much smaller, their height being less than one-third of those in the
temple of Solomon. Probably they also were hollow. Pillars as a
Symbol.
Exodus 24:3-8 gives us a key to the significance of pillars. After Israel had
unanimously covenanted to obey all the words of the Lord that Moses read to
them from the book where they were written, he took with him a few
representative people and solemnly ratified the agreement by building an
altar and twelve pillars, "according to the twelve tribes of
Israel." Ex. 24:1, 4. This shows that pillars sometimes represent God's
obedient children. In Revelation 3:10 we read "Him that overcometh will
I make a pillar in the temple of my God." Here pillars represent the
redeemed. Note by Ron
Beaulieu: The twelve pillars represent the 144,000--twelve-thousand from each
of the twelve tribes. They are obedient and without guile. Only the 144, 000
enter the Temple, and they are made pillars, leaders, lesser priests in the
Temple. Christ, of course, is the high priest. The 144,000 are distinguished
from the great multitude by Ellen White, when she said that only the 144,000
are permitted to enter the Temple on Mt. Zion, Early Writings, p. 19. End
note. Both these
texts are general, representing all the tribes and all who are finally
overcomers. But the sixty pillars of the court wall being definitely
numbered, could hardly represent sixty individual overcomers. Moreover, these
sixty pillars supporting the court wall formed a protection about the
sanctuary. Solomon calls them "threescore men about it, of the valiant
of Israel. They all hold swords (the Sword of the Spirit, which is the Word
of God), being expert in war (expert in fighting the battles of the Lord with
the Word). Song [of Sol.] 3:7, 8. From this, would it not seem that these
sixty pillars represent some specially numbered group chosen from the twelve
tribes for a special work? The Bible mentions only one such group--the
144,000, which number is a multiple of 60. Rev. 7:4. Note by Ron Beaulieu:
The 144,00 are the true reformer watchmen-- "I have set watchmen upon
thy walls, O Jerusalem, [which] shall never hold their peace day nor night:
ye that make mention of the LORD, keep not silence, Isa. 62:6." End
note. Originally, the
Levites who camped close about the sanctuary, were divinely appointed to have
charge of the tabernacle, I Chron. 23:24, 32, serving in courses "day
and night." After redemption, this tribe is numbered among the twelve,
Rev. 7:7, and the 144,00 as their successors, serve in the temple "day
and night." Rev. 7:15. Just as the sacred enclosure within the sanctuary
wall was holy ground within which no one ever entered except the priests,
their assistants the Levites, and the sinner who came to offer sacrifice for
his sin, so after redemption, in the temple just outside the City, only the
144,00 enter. EW 19. Let us keep this in mind for in our further study it
will come up again. Significance
of Brass.
"The brass of the offering (for the sanctuary) was seventy talents, and
two thousand and four hundred shekels," which approximately is 9,000
pounds. Ex. 38:29-31, margin. This was used for the 60 brass pillars, the 65
brass sockets, (including five for the sanctuary door), the brazen altar and
its vessels, the laver, and other parts that were made of brass. If we allow
6,000 pounds for the 60 pillars, each pillar would weigh 100 pounds. While
this is only an estimate, it is near enough for us to visualize something of
the reality. Brass signifies
strength, stability, endurance, and victory through suffering. Of Asher Moses
said, "Thy shoes shall be iron and brass; and as thy days, so shall thy
strength be." Deut. 33:25: Micah 4:13. In Zechariah 6:1, 12, Christ, the
Branch, is represented by four chariots coming out from between two
"mountains of brass"--a fitting symbol of Christ's strength,
stability, endurance and victory. These mountains of brass, according to
Cruden's Concordance, article Brass, are "the immovable decrees
of God; the steady execution of His counsels; the inseparable restraints on
all empires which God keeps within the barriers of such impregnable mountains
that not one can start till He opens the way." Significance
of Silver.
In the sanctuary, silver represents redemption through Christ. Every man,
from twenty years old and upward, when numbered among the tribes, was
required to give a half shekel of silver as "a ransom Page 47 for his
soul." Ex. 30:11-16, the men representing the women and the children in
the family. Not that redemption is worth only half a shekel given from time
to time, or that it can be purchased with any amount of money; redemption is
a free gift of the Redeemer, given "without money and without
price" for it is price-less. Isa 55:1. A half shekel was valued at 32
cents or about two days' wages. This money was from the spoils of Egypt, and
the amount was within the reach of all. It was called the atonement or
redemption money, and as the cost of redeeming rich and poor is the same--the
blood of Christ--"The rich shall not give more, and the poor shall not
give less than half a shekel." Ex. 30:15. Not only are we God's children
because we are redeemed, but we are redeemed because we are His children. The
Redemption Money.
The redemption money, the half shekel, was used "for the service of the
tabernacle" and for the Levites, the ministers of the sanctuary. Ex.
30:16; Num. 7:5. Like the tithe, its payment was not an expression of
liberality, but a test of obedience and honesty. Nor was it a voluntary contribution
as were other offerings; it was required by the express command of God, and
there was no substitute for it. A refusal to pay the atonement half-shekel
implied a willful exclusion from the privileges of the sanctuary, as well as
exposure to divine judgment. Even Christ Himself paid the "tribute
money, (the temple tax, Moffatt)--the "piece of money," a
shekel, that Peter at His command took from the fish's mouth. This shekel was
the atonement money, sufficient for two--"for Me and thee." Matt.
17:24-27. Not that Christ needed atonement any more than He needed baptism,
but He was obedient "for," said He, "thus it becometh us to
fulfill all righteousness." Matt. 3:15. Each man was
required to present the atonement money personally whenever the people of
Israel were numbered before the Lord for service, God thus writing up His
people as they pass before and as they are seen in Christ. There was no
enlistment in the service of God but on this ground. It was requited
"that there be no plague among them." It was "a memorial unto
the children of Israel before the Lord," a reminder that the ransom of
the soul is the gift of Jehovah--He gave His Son that we might have eternal
life. It was also to "remind the Eternal," Moffatt, of His
pledge to ransom every obedient soul, Ex. 30:11-16. Value of the
Silver in the Pillars.
At Sinai there were 603,550 men numbered, Num. 1:46, and of the atonement
money gathered, 1,775 silver shekels made the chapiters, fillets, and hooks
for the sixty pillars. Ex. 38:26,28. Each pillar was therefore crowned with
about twenty-nine and one-half shekels of silver, the value of which at
sixty-four cents a shekel would be nearly $19.00. In United States money, the
value of the silver in the sixty pillars would thus be well over $1,000.00.
And yet our Redeemer, who died to make atonement possible, was sold for
thirty pieces, or shekels, of silver, less than twenty dollars, which was
"a goodly price," Zech. 11:13, the price of a slave that had been
accidentally killed, or killed by a beast. How little, how very little, did
Judas value the cost of his redemption! Understanding the meaning of the
brass and the silver in the pillars, with what humility and gratitude would
the true believer look from the brass sockets and pillars upward to his
redemption as memorialized in the silver chapters, fillets, and books! Page 48
FOR IMPROVED
LEGIBILITY THE TEXT IN THE PICTURE (ABOVE) IS REPRODUCED BELOW: This shows the
brazen altar with its four horns, its grate where was placed the fire for the
burnt offering, the compass on which the priest walked when sacrificing, and
its approach which was "not by steps," Ex. 20:26. Also one of the
several sets of tools--the shovel, the flesh hook, the fire pan; and bowls
for various uses. The lamb, symbol of the Lamb of God, is tied to a horn of
the altar, waiting to be washed ready for the sacrifice. Every part of this
altar was of brass, symbol of victory through sacrifice.
CHAPTER PREVIEW 11.
THE BRAZEN ALTAR ______________
Page 50 11. THE BRAZEN ALTAR __________
The Altar Call. We have heard the altar call of Jesus, "Come unto
Me." We have entered the gate, and have come to the altar for pardon and
acceptance. How sweet are the promises: "If we confess our sins, He is
faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness." I John 1:9. "Him that cometh to Me I will in no
wise cast out." John 6:37. God Placed
His All on the Altar.
What is this on the altar? And what does it all mean? It is a lamb
"without blemish, a male of the first year." Ex. 12:5. Its innocent
life has been sacrificed, and it will soon be entirely consumed by the altar
fire. This lamb represents Christ, "the Lamb of God, which taketh away the
sin of the world." John 1:29. It represents Jesus who from His first
year, and even before His birth, was dedicated by God to be the Saviour of
the world. Luke 1:35. He was "the Lamb slain from the foundation of the
world." Rev. 13:8. At that time, He gave His life to be completely
consumed for our salvation. The fire, which came out "from before the
Lord," Lev. 9:24, is of God's own kindling, thus showing that God not
only accepts but shares the sacrifice. The fire "shall never go out,"
Lev. 6:13; it shall burn day and night, representing continual atonement,
continual mercy, and continual acceptance for the repentant sinner. Morning and
evening continually, at the stated hour for worship, as the priest placed the
lamb on the altar, all Israel bowed in prayer with their faces toward
Jerusalem, accepting Christ as their sacrifice and dedicating anew their all
to live for Him and serve Him. This was the "continual burnt
offering." Ex. 29:38-42. It was a "whole burnt sacrifice."
Deut. 33:10. "I
Surrender All. That the Lamb was of the first year suggests the text:
"Remember now Thy Creator in the days of thy youth." Eccl. 12:1.
When a person decides to become a child of God, he accepts Christ and Him
Crucified as the offering for his sin. Are we willing to give Him all our
sins to be burned on the altar--the sins which He has purchased with His
blood--all our follies, all our bad habits, all unprofitable reading, all
evil associations, all harmful amusements--everything that spoils or hinders
soul growth? Are they all on the altar? Let us give them all up, for they do
us only harm. Though the mistakes of our life may be many, and the sins of
our heart may be more, let us truthfully say: "All
to Jesus I surrender, Let us make
sure of this, for only thus can God accept the gift or the giver. But this
offering means still more than giving up our sins to be burned. We must give
our bodies - our lives, "a living sacrifice," Rom. 12:1, 0 a;; our
time, all our talents, all our physical powers, all our income, all our
affections --all must be laid on the altar to be consumed entirely for Him,
to be used as he shall direct. Only thus do we truly love God with all our
heart, and with all our soul, and with all our mind and with all our
strength. "This is the first and great commandment," Mark 12:30;
Matt. 22:38. It is the first step on The Path to the Throne of God.
Nothing but complete consecration can be acceptable. From the depths of our
heart, we can then truthfully and gladly sing: "All to Thee, my blessed Saviour, If we cannot do
this, we are not "worthy" of Him, Matt. 10:38, and of the great Page 51 sacrifice He
has made for us. "No man can succeed in the service of God unless his
whole heart is in the work....No man who makes any reserve can be the
disciple of Christ, much less can he be His colaborer." DA 273. He that
giveth not all that he hath, "Yea, and his own life also, he cannot be
My disciple." Luke 14:26. He cannot; it is impossible. Giving is the first
word in the Christian's vocabulary, and surrender is its synonym. Unless we
do this, it will do little or no good merely to have our names on the church
record. Are we able to be His disciples? Satan will whisper the words of
unbelief, "You can't!" But, reaching upward the hand of courageous
faith, let us answer, "I can!" "I can do all things through
Christ which strengtheneth me." Phil. 4:13. The
Christian Soldier's Strength.
Christ has chosen us to be soldiers, and each one can be "a good soldier
of Jesus Christ." II Tim. 2:3,4. In this warfare we have nothing to
fear, for--
With such a
galaxy of assurances--and there are many more--can we not respond--I know
whom I have believed, and am persuaded that He is able to keep that which I
have committed unto Him against that day." II Tim. 1:12. I am
"fully persuaded that, what He has promised, He is able also to
perform." Rom. 4:21, Italics supplied. Reconciliation. After entering the
gate, the altar experience is the next step on the Path to the Throne of
God. Without it we shall continue to follow "fleshly lusts, which
war against the soul." I Peter 2:11. We shall continue to "love the
world" and "the things that are in the world." We do not truly
love God, and under such circumstances His law becomes a yoke of bondage. I
John 2:15,16. But when at the
altar we surrender all, when we yield all our powers of body, mind, and soul,
to live for Him and to labor for Him, we are no longer at enmity with God.
God "hath reconciled us to Himself by Jesus
Christ"--"reconciled by the death of His son...by whom we have now
received the atonement," the At-one-ment. II Cor 5:18; Rom. 5:10,11.
"You that were sometime alienated and enemies in your mind by wicked
works, yet now hath He reconciled in the body of His flesh through
death." Col. 1:21, 22. Now we are no longer in the body of His flesh
through death." Col. 1:21,22. Now we are no longer His enemies, but His
friends. Reconciliation brings harmony with God and with all His
requirements, so that the follies we once loved, we now hate. The Altar
and the Vessels Thereof.
Ex. 27:1-8; 38:1-7. Look now at the altar itself. "Five cubits was the
length thereof, and five cubits the breadth thereof; it was four square; and
three cubits the height thereof." Ex. 38:1. It was "hollow with
boards" overlaid with brass. At the four corners thereof were four horns
of the same. Page 52 "To the
midst of the altar"--half way between the top and the bottom--was
"a grate of network of brass." At the four corners of the grate
were four rings of cast brass, to be places for the staves. The staves also
were of wood overlaid with brass. Just above the grate was "the compass
of the altar." Ex. 27:5; 38:4. The Bible does not say what this compass
was nor what it was for but, according to the best information now available,
it seems to have been a narrow platform encompassing the altar, on which the
priests walked when placing the firewood and arranging the parts of the
sacrifices. As the feet of Christ were "like unto fine brass," Rev.
1:15, so the feet of the earthly priests walked on a platform of brass. The
approach to the compass was not by steps, Ex. 20:26, but by a sloping ascent
to the altar on the south side. Aaron "came down" from offering. Lev.
9:22. In its making, every detail of the altar was to be exactly "as it
was showed" to Moses "in the mount." Ex.. 27:2, 6-8. All the vessels
thereof were of brass,--"his pans to receive his ashes, and his shovels,
and his basons, and his fleshhooks and his firepans." Ex. 27:3. Some of
the basons were doubtless for washing the sacrifices, others for receiving
the blood to be ministered in the sanctuary. The shovels were used to remove
the ashes from the altar and the grate; the fleshhooks for handling the
sacrifice, the firepans, or brazen censers, held the sacred fire when the
altar was carried from one place to another in the wilderness wanderings.
J.F.B. Com. on Ex. 27:3. As brass represented suffering, so the altar as a
whole was a symbol of Christ and Him crucified. In its parts several symbols
are worthy of attention: the wood, the height of the grate, the four horns,
and the brass. The Boards
of the Altar.
The altar was made "hollow with boards." The staves and the horns
were of the same. Wood in the sanctuary represent humanity--either our
humanity or the humanity of Christ, or both--usually both. Our humanity with
all its mistakes is called "wood, hay, and stubble." "Every
man's work shall be made manifest: for the day shall declare it, because it
shall be revealed by fire; and the fire shall try every man's work of what
sort it is." I Cor. 3:12,13. How thankful we should be that the wood of
which the altar was made was completely overlaid and protected with brass,
because the path to victory not only for Christ but for His followers leads
through suffering. "Yea...all that will live godly in Christ Jesus shall
suffer persecutions." II Tim. 3:12. As the brass protected the boards
from being consumed by the fire, so Christ will be our companion and protector
all the way to the throne of God. He will never leave us nor forsake us. Height of
the Grate.
This presents another interesting thought in the salvation that Christ is
working out for man. The height of this network of brass on which the
atonement offerings were laid to be consumed, is the same as the height of
the mercy seat--one and one-half cubits. God's mercy is as great as His
justice. In Christ "mercy and truth are met together; righteousness and
peace have kissed each other." Ps. 85:10. The Four
Horns of the Altar.
Horns are the chief weapons and ornaments of animals that possess them.
Hence, the word horn is often used to signify strength, honor, and victory.
S.B.C. As strength, Moses' prophecy concerning Joseph reads: "His horns
are like the horns of unicorns; with them he shall push the people together
to the ends of the earth." Deut. 33:17. As honor, Job says, "I have
sewed sackcloth upon my skin, and defiled my horn in the dust." Job
16:15. As power and
victory, Daniel gives us an illustration with the ram and the goat. The ram
with two horns did "according to his will,and became great.," and
the goat with "a notable horn between his eyes" "smote the
ram, and brake Page 53 his two
horns!" so that "there was no power in the ram to stand before
him." Dan. 8:4-7. When Israel forsook God, Jeremiah said, "He hath
cut off in His fierce anger all the horn of Israel." Lam. 2:3. When Joab
was in trouble, he "fled into the tabernacle of the Lord, and caught
hold of the horns of the altar." I Kings 2:28. This was like taking hold
on Jehovah's strength for protection. And of Christ it is written, "He
had horns coming out of His hand: and there was the hiding of His power."
Heb. 3:4. When the
sacrifice, which represented Christ, was brought into the court, it was bound
"with cords, even unto the horns of the altar." Ps. 118:27.
Likewise, if our sacrifices are bound to the horns of the altar, the power of
Christ will make them acceptable and effectual. As the gate with its
"four" pillars represented Christ in His gracious invitation
"Come unto Me," so the four horns of the altar,
reaching out in four directions, represent His world-wide invitation and the
power of His sacrifice to provide salvation to the four corners of the earth.
The Brass of
the Altar.
While, as already noted, bras is a symbol of strength and endurance, it also
signifies condemnation or judgment. In the curses, or judgments, for
disobedience, God says to Israel, "if ye will not...hearken unto Me,
than I will make your earth as brass:...for your land shall not yield her
increase." Lev. 26:18-20. "Thy heaven that is over thy head shall
be brass." Deut. 28:23. Equally fruitless will be our service for Christ,
if the love of God is not our inspiring motive. "Though I speak with the
tongues of men and of angels, and have not love, I am become as sounding
brass." I Cor. 13:1. Brass also
represents victory though suffering and sacrifice. At the altar Christ won
the victory through sacrifice. he was made "perfect through
sufferings," Heb.. 2:10,--not perfect in character, for He was always
that, but perfect as our Redeemer. Since "He Himself hath suffered being
tempted, He is able to succor them that are tempted. Only thus could He
sympathize with those who fall under temptation; only thus could He be made
"a merciful and faithful High Priest," Heb. 2:17,18, the Captain of
our salvation. Brass and
"Fine Brass."
Brass, which is an alloy of copper and zinc, is formed only in a furnace, and
a "furnace of earth." It is written, "I have chosen thee in
the furnace of affliction." Isa. 48:10. When John saw Christ officiating
as our High Priest in the heavenly sanctuary, His feet appeared "like
unto fine brass, as if they burned in a furnace." Rev. 1:15. Fine brass,
mentioned only twice in the Scriptures, was brass of so superior quality that
its value was greater even than gold. How infinite in value was the fine
brass that illustrates the feet of Christ, as for us He walked on this earth through
the fiery furnace of affliction! Who, more than our Redeemer, suffered the
just for the unjust? The entire fifty-third chapter of Isaiah is a vivid
picture of Christ, the "man of sorrows," the man who was
"acquainted with grief," He who was "wounded for our
transgressions," who was "bruised for our iniquities," He on
whom the Lord hath laid "the iniquity of us all," and who finally,
though "He had done no violence, neither was any deceit in His
mouth," yet "He made His grave with the wicked." Only "fine
brass" could illustrate the sufferings of Christ. It is even written,
"It pleased the Lord to bruise Him"--Isa. 53:10--even His own
beloved Son. Why all this?--It was for me; it was for you. "With His
stripes we are healed."
Page 54
How meaningful
that the altar on which was offered the symbol of the Lamb of God should be
an altar of brass! As we stand
before this altar, let each one ask himself, "Can I be a partaker with
Him of His sufferings?" Christ vanquished the enemy, and we too may be
overcomers if we never forget that "In all their afflictions He was
afflicted, and the angel of His presence saved them" Isa. 63:9. Although
Christ was made an offering for sin, victory is His. As a result of His
sacrifice, "He shall see His seed, He shall prolong His days,...He shall
see of the travail of His soul, and shall be satisfied." Although He
made His grave with the wicked, God will "divide Him a portion with the
great, and He shall divide the spoil with the strong." Isa. 53:10-12.
Christ not only Himself suffered death at the altar, but there He tasted
death for every man. Heb. 2:9; there he "exhausted death." This is
strength! This is stability! This is endurance! This is victory! Meeting
Encouragement Under Trial.
As we enter into His suffering, how inspiriting are these words: "God
never leads His children otherwise than they would choose to be led, if they
could see the end from the beginning, and discern the glory of the purpose
which they are fulfilling as co-workers with Him. Not Enoch, who was
translated to heaven, not Elijah, who ascended in a chariot of fire, was a
greater or more honored person than John the Baptist who perished alone in
the dungeon." "Unto you it is given in the behalf of Christ, not
only to believe on Him, but also to suffer for His sake." Phil. 1:29.
And "of all the gifts that heaven can bestow upon men, fellowship with
Christ in His sufferings is the most weighty trust and the highest
honor." DA 225. How, then,
should we regard any so-called sacrifice for God? "We are never
called upon to make a real sacrifice for God. Many things He asks us to yield
to Him, but in doing this we are but giving up that which hinders us in the
heavenward way. Even when called upon to surrender those things which in
themselves are good, we may be sure that God is thus working out for us some
higher good." MH 473. What
encouragement does God give to those who surrender all? "Those who
surrender their lives to His guidance and to His service will never be placed
in a position for which He has not made provision. Whatever our situation, if
we are doers of His word, we have a Guide to direct our way; whatever our
perplexity, we have a sure Counselor; whatever our sorrow, bereavement, or
loneliness, we have a sympathizing Friend." MH 248-249. To whom is
the most severe discipline given?
"The weightier the trust and the higher the service, the closer is the
test and the more severe the discipline." Ed. 151. If God is
leading His children, why do trials come upon them? "It is because
God is leading them that these things come upon them...The fact that
we are called upon to endure trial shows that the Lord Jesus sees in us
something precious, which He desires to develop. If He saw in us nothing
whereby He might glorify His name, He would not spend time in refining
us." "He does not cast worthless stones into His furnace. It is
valuable ore that he refines." MH 471. The trials of life are God's
workmen, to remove the impurities and Page 55 roughness from
our character...Upon no useless material does the Master bestow such careful,
thorough work. Only His precious stones are polished after the similitude of
a palace." MB 23. Why does God
sometimes permit a crisis to come in His work or in our individual lives? "With nations,
with families, and with individuals, He has often permitted matters to come
to a crisis, that His interference might become marked. Then He has made
manifest that there is a God in Israel who will maintain His law and
vindicate His people." COL 178. When
disappointments come, how will He counterbalance the trial? "Our plans are
not always God's plans. He may see that it is best for us and for His cause
to refuse our very best intentions, as He did in the case of David. But of
one thing we may be assured. He will bless and use in the advancement of His
cause those who sincerely devote themselves and all they have to His glory.
If He sees it best not to grant their desires, He will counterbalance the
refusal by giving them tokens of His love, and entrusting to them another
service." MH 473, italics supplied. And lastly
"Beloved, think it not strange concerning the fiery trial which is to
try you, as though some strange thing happened unto you; but rejoice,
inasmuch as ye are partakers of Christ's sufferings; that, when His glory
shall be revealed, ye may be glad also with exceeding joy." I Peter
4:12, 13. Page 56 CHAPTER PREVIEW 12.
THE LAVER AND HIS FOOT ________________
Page 58 12.
THE LAVER AND HIS FOOT ________________ The Mirror Laver. After giving ourselves in complete consecration to
Christ at the altar, we next go to the laver for cleansing. The laver was
located between the altar and the door of the holy place, in the first square
of the court. Because here was typified Christ's life of humiliation and
suffering for our salvation, both the laver and his foot, like everything
else in the court, were made of brass. But unlike the rest, these were made
of the polished brass mirrors--"the looking glasses of the women...which
assembled at the door of the tabernacle of the congregation." Ex. 38:8.
"These women, like Anna, Luke 2:36,37, were women of pious character and
influence, who frequented the court of the sacred building, and whose parting
with their mirrors was a symbol of their renouncing the world--renouncing the
instrument of personal vanity for the sake of a higher beauty of
holiness." JFB Com. A mirror reveals imperfections or uncleanness. God's
law is likened to a mirror. "Whoso looketh into the perfect law of
liberty...is like a man beholding his natural face in a glass." James
1:25, 23. The Laver
for Cleansing.
The laver was not only a mirror to reveal uncleanness, but a bath for the
removal of all defilement. The laver held the water, which was supplied from
"the rock." Ex. 17:3,6. Here the priests washed their hands and
their feet preparatory to any service at the altar or in the sanctuary. This
was very important, a matter of life or death. The penalty for indifference,
or failure to obey this divine requirement is twice stated; it was absolute
and unconditional--"that they die not." Ex. 30:20,21. David
referred to this cleansing when he said, "I will wash mine hands in
innocency; so will I compass thine altar O Lord." Ps. 26:6. No less
important to God's command to us: "Be ye clean that bear the vessels of
the Lord." Isa. 52:11,. The Two
Parts of the Laver.
Wherever the laver is mentioned, it is always the laver "and his foot
also," Ex. 30:18, indicating two distinct parts. No specific description
is given as the size or shape of either the laver or his foot, but in
Solomon's temple the laver was round, II Chron. 4:2. It seems evident that
the laver was a bowl of considerable size. Perhaps large enough to hold a
day's supply of water. The washing was not in the laver, but at the laver.
"Aaron and his sons shall wash their hands and their feet thereat,"
Ex. 30:19, or more literally therefrom. This indicates that the water for
washing was drawn from the laver by some sort of faucet, and evidently the
priests washed in this flowing water. The foot, in
which the laver itself rested, received the water actually used in washing.
Some pictures represent one priest washing another's feet, using a small basin
containing water as if dipped from the laver. This, however, cannot be, for
the Bible nowhere mentions any vessels for the laver. It was the duty
of the Levites to keep the laver filled, and to dispose of the water in its
foot. Their faithful service kept the laver always full, always ready for
immediate use. This unfailing supply of water represented the free and
unlimited supply of the cleansing power of Christ's salvation, which was
purchased at the altar at such infinite cost. Justification
Began at the Altar.
When the sinner responds to the pleadings and the wooing of the Holy Spirit,
he enters the court. Here he sees on the altar a sacrifice, a lamb, this lamb
represents Christ, "the Lamb Page 59 of God which
taketh away the sin of the world." John 1:29. "If we confess our
sins, He is faithful and just to forgive us our sins." I John 1:9. When we confess
our sins and accept the sacrifice, Christ takes the sin upon Himself and
suffers their penalty while the sinner goes free. "If therefore the Son shall
make you free, ye shall be free indeed." John 8:36; Gal. 5:1. "He
is reconciled (to God) by the death of His Son." Rom. 5:10. "Whom
God hath set forth to be a propitiation (a reconciliation) through faith in
His blood, to declare His righteousness for the remission of sins that are
past, through the forbearance of God." Rom. 3:25. This is the first
step in justification, symbolized in the court of the earthly sanctuary. Justification
Continued at the Laver.
Christ is faithful and just not only to forgive our sins but to "cleanse
us from all unrighteousness." The only place where cleansing was done
was at the laver. Immediately after the death of Christ (symbolized at the
altar) were His burial and resurrection.of which baptism is a memorial. Our
burial in the water corresponds to the burial of Christ; our rising out of
the water corresponds to His resurrection. "Therefore we are buried with
Him by baptism into death, that like as Christ was raised up from the dead by
the glory of the Father, even so we also should walk in newness of life. For
if we have been planted together in the likeness of His death, we shall be
also in the likeness of His resurrection: knowing this, that our old man (the
man of sin) is crucified with Him, that the body of sin might be
destroyed." Rom. 6:6; see Ex.. 4:22-24. We are born again of water and
of the Spirit, "begotten...unto a lively hope by the resurrection of
Jesus Christ from the dead." I Pet. 1:3. At the altar
our past sins are forgiven; at baptism they are washed away Acts 22:16, and
we are cleansed. When we are cleansed--washed, or laved--the righteousness of
Christ is imputed to us--declared to be ours. We are then accounted just. Rom
5:24. Exceptions
to the Normal Plan.
The forgiveness of sins symbolized at the altar, and the washing away of sins
symbolized at the laver, is the normal procedure. But as the result of sin
there are exceptions to God's normal plan. For example, the thief on the
cross was not baptized, yet he was accepted by Christ, Luke 23:43. There are
other who because of illness or lack of proper instruction, have lacked
opportunity and have not been baptized, but will be saved. Imputed
Righteousness and the Second Birth.
Imputed righteousness comes to us not because of any good thing that we have
done, for "by the works of the law shall no flesh be justified."
Rom. 3:20. It is a free gift, a gift of grace or divine favor, which we
accept by faith through Jesus Christ. Rom 5:15. "Where is boasting them?
It is excluded. By what law? of works? Nay, but by the law of faith."
Rom. 3:27. "According to His mercy He saved us, by the washing of
regeneration and the renewing of the Holy Ghost." Titus 3:5. According
to Webster, regeneration is re-creation, revival, reformation, the entering
into a new and spiritual life. This act of
entering into a new and spiritual life is the second birth. This new life,
which reflects His righteousness as from a mirror, is a life dedicated to His
service. To live this life we will study His Word prayerfully and obey all
its requirements cheerfully. To experience true regeneration marks another
milestone on The Path to the Throne of God. The Sons of
God.
Since baptism is the washing away of sin, why then was Christ baptized, for
He had no sin from which to be cleansed? Christ was Page 60 baptized as our
example, that He might "fulfill all righteousness." As He rose from
the water, a dove (symbol of peace) lighted upon Him, and a voice from Heaven
was heard saying, "This is my beloved Son." Matt. 3:15-17. When we
are truly baptized, a great peace fills our souls, and we become the sons of
God. "Behold what manner of love the Father hath bestowed upon us, that
we should be called the sons of God." I John 3:1. When we are truly
baptized, we are baptized "in the name (character ( of the Father, and
of the Son, and of the Holy Ghost." Matt. 28:19. "Beloved, now are
we the sons of God, and it doth not yet appear what we shall be; but we know
that when He shall appear, we shall be like Him." I John 3:2. Adoption
into the Family of God.
The second birth is the requisite for adoption into the family or household
of God, and baptism is the adoption ceremony. Then Jesus the Son of God
becomes our Elder Brother. Then we are "the sons of God," I John
3:2; John 1:12, 13, "the offspring of God" Acts 17:29, and the
Father loves us as He loves His only-begotten-Son--incomprehensible but
absolutely true. John 17:23. We are children of the King, and our names are
registered by our Father's own hand in His family record book, the Book of
Life. Ex. 32:32. On our part we are to live worthy of royal blood. "What
love, what matchless love, that, sinners and aliens as we are, we may be
brought back to God and adopted into His family. We may address Him by the
endearing name, "Our Father," which is an expression of our
affection for Him, and a pledge of His tender regard for the relationship to
us. And the Son of God, beholding the heirs of grace, 'is not ashamed to call
them brethren.'" T5 739-740. The Laver
and Feet Washing.
Washing at the laver in the Mosaic dispensation corresponds in the Christian
dispensation not only to the ordinance of baptism, but to the ordinance of
feet washing, as instituted by Christ. John 13:12-17. This Christian service
is as sacred as was that of olden time. As failure of a
priest to wash before entering upon any service for the Lord meant death, Ex.
30:21, 20, so to Peter's refusal to let Christ wash his feet, Jesus
said," If I wash thee not, thou has no part with me." John 13:8.
"The service that Peter refused was the type of a higher cleansing.
Christ had come to wash the heart from the stain of sin. In refusing to allow
Christ to wash his feet, Peter was refusing the higher cleansing included in
the lower." DA 646. The failure of a priest to wash was as really
rejecting the Lord as was Peter's refusal, and the penalty in both cases was
the same. With what reverence and humility should we participate in the
sacred ordinances that point back to the sacrifice made for us on Calvary,
and symbolized at the altar and at the laver! This Christian
ordinance of feet washing provides for continual cleansing. Jesus said to
Peter, "He that is washed--laved--or baptized--needeth not save to wash
his feet." John 13:10. When defilement is contracted in our daily walk,
we come again and again in this sacred ordinance, where we renew our
baptismal vows and receive renewed forgiveness. Then the righteousness of
Christ is once more imputed to us, and by faith in Him we are justified. "This is
He that came by water and blood, even Jesus Christ; not by water only, but by
water and blood." I John 5:6. Blood refers to the altar of sacrifice,
water to the laver of cleansing. John, who was an eye witness of the death of
Christ, declares that when one of the soldiers pierced His side with a spear,
"forthwith came there out blood and water." John 19:34. "Let the water and the blood Page 61 This Christian
ordinance of feet washing provides for continual cleansing. When defilement
is contracted to our daily walk, we come again and again to the laver in this
sacred ordinance, where we renew our baptismal vows, and go forth for more
efficient service. Jesus said, "He that is washed (laved or baptized)
needeth not save to wash his feet." John 13:10. As in the court
of the earthly sanctuary, all the washing and cleansing were done before the
sacrifices were slain and the blood was taken into the sanctuary, so all our
cleansing must be done here and now, because in heaven there will be no
cleansing symbolized by baptism and feet washing. If we are not thus
cleansed, we are not prepared to enter the holy place for sanctification. "We have
an altar of sacrifice where Jesus died for all, and by it He became a living
laver, 'a fountain opened to the house of David and to the inhabitants of
Jerusalem for sin and for uncleanness,' Zech, 13:1, so that we may be
cleansed and prepared to pass into the very presence of God. Thus Jesus is
the antitype both... of the altar or burnt offering and the laver for
cleansing." R.S. Owen in R&H, March 26, 1925. Justification
Follows Reconciliation.
Repentance with confession and baptism are prerequisites to the remission of
sins. Acts 2:38.The former precedes reconciliation and the latter precedes
justification. "If, when we were enemies, we were reconciled to God by
the death of His Son, (illustrated at the altar) much more, being reconciled,
we shall be saved by His life," (illustrated at the laver) Rom. 6:10.
The laver is the complement of the altar; that is, reconciliation, the work
begun at the altar, in completed in justification symbolized at the laver. As Christ
"was delivered for our offences, and was raised again for our
justification," Rom. 4:25, so in type at the laver we are buried with
Christ in baptism, and raised by Him to a new life. By this act we are
justified, or accounted just. All our past sins are forgiven, and we are
pronounced entirely free from guilt, because the righteousness of Christ has
been imputed to us--declared to be ours. Ambassadors
for Christ.
Being reconciled and fully justified we are "no more strangers and
foreigners, but fellow citizens with the saints, and of the household of
God." Eph. 2:19. With this new relationship we accept new
responsibility. God now commits unto us "the ministry of
reconciliation," and we become "ambassadors for Christ,"
beseeching others "in Christ's stead" to be reconciled to God. II
Cor 5:18-20. Thus from the very beginning of our Christian experience we are
to become "laborers together with God." I Cor. 3:9. CHAPTER PREVIEW 13.
THE PRIEST AND HIS GARMENTS _________________
Page 63 13. THE PRIEST AND HIS GARMENTS ________________
Where the Priests Officiated. During the year, the high priest had duties to
perform not only in the court but in the holy place, and on the last day of the year--the Day of
Atonement--his duties led him into the most holy place.[Emphasis supplied] Into this apartment he went alone to
perform the special services of that day. Heb. 9:7; Lev. 16:17. The common
priests conducted their service in the court and in the holy place only. Heb.
9:6. They never entered the most holy place. The Levites, though divinely set
apart to assist the priests, never entered the sanctuary itself, except when
the camp was moved from place to place, and even then only after all the furniture
had been covered. Num 3:6,9; 4:15, 20-33. At other times, their service was
confined to the court. An ordinary Israelite had access only to the court
when he brought his sacrifice for sin. PP 353. During His life on earth,
Christ Himself never entered either the holy place or the most holy place,
because His work as priest did not begin until His sacrificial work in the
court of earth was finished. Then He began His ministry in the holy place of
the heavenly sanctuary--in "heaven itself." Heb 9:12, 24. The Garments
of the Common Priest.
The garments of priest and high priest differed considerably because they
were symbolic of the different duties performed. But all were "holy
garments;" they were "for glory and for beauty." Ex. 28:2,40.
They were "of fine linen of woven work." Ex. 39:27. They were
"whole(that is, woven in one piece) and without blemish:" DA 709;
that is, no garment worn was to have a rent or be unclean. Only thus could
they represent the pure unblemished character of the heavenly Priest, Jesus
Christ their great Antitype. The making of these garments was a sacred task,
entrusted only to the "wise-hearted" whom God had "filled with
the spirit of wisdom." Ex. 28:3. "For
Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and
bonnets." These composed their outer garments. The under garment, or
"linen breeches," extended "from the loins even unto the
thighs." Ex. 28: 40,42. The girdle was "of fine twined linen, and
blue, and purple, and scarlet, of needlework." Ex. 39:29. The coat
corresponded to the plain simple coat of Jesus, which was "without seam,
woven from the top throughout," John 198:23.27,--the seamless coat for
which, fulfilling prophecy, Ps. 22:18, the heathen soldiers cast lots. The
girdle was used to bind up the coat for greater freedom in service. It was
uniformly the emblem of readiness for work. Jesus says, "Let your loins
be girded about, and your lights burning;" Luke 12:35, that is, be
always prepared for any service that God requires of you, and be diligent
about it. Of Christ it is said, "Righteousness shall be the girdle of
His loins, and faithfulness the girdle of His reins." Isa. 11:5. At the burning
bush, God said to Moses, "Put off thy shoes from off thy feet, for the
place wherein thou standest is holy ground." Ex. 3:5. So, as the priests
walked on the holy ground of the sanctuary, ministering in the tabernacle and
in the court, they wore no shoes. The very ground on which the sanctuary was
placed was selected by God, and there His presence was manifested. It was
holy ground. Spiritual
Lessons from These Garments.
"Everything connected with the apparel and deportment of the priests was
to be such as to impress the beholder with the sense of the holiness of God,
the sacredness of His worship, and the purity required of those who came into
His presence," PP 351. The fine white linen of which these simple
beautiful garments were made, is a symbol of righteousness. Rev. 19:8. I
represented the beauty of the character of Page 64 Christ, of whom
the priests were a type. Does it not also indicate that the garments of the
gospel minister--the earthly representative of Christ--should be spotlessly
immaculate, without blemish, and of simple pattern? The material
and simplicity of the priests' garments betokened also the beauty of
character of every Christian who is an ambassador for Christ. Simple, modest
garments are an index to the "hidden man of the heart," I Peter
3:3,4, whose adorning is purity, truth, sincerity, unselfishness, and other
graces of the spirit. These are "holy garments" "for glory and
for beauty," beauty which is immortal. The outward adorning of
"broided hair, or gold, or pearls, or costly array" I Tim. 3:9,
belongs to "Babylon, the Great, the Mother of harlots and abominations
of the earth." Rev. 17:4,5. They indicate a lack of the true ornaments
of heart and life. "When Adam and Eve were created, they were clothed
with a covering of light and glory such as the angels wear." SR 21. This
beautiful soft "robe of light was a symbol of their spiritual garments
of heavenly innocence." COL 310-311. The redeemed will be "arrayed
in fine linen clean and white...which is the righteousness of saints."
Rev. 19:8. As the priests'
garments were woven in one piece, so Christ's life was riveted to one great
purpose, from which nothing ever turned Him aside. Likewise, the Christian's
experience must be constant as he goes steadily forward, having as his motto,
"This one thing I do." Phil 3:13. Faith in Christ, not emotions,
must hold us true to duty and loyal to God's everlasting truth. As the inner
linen garment was "to cover their nakedness" Ex. 28:42, so to those
who are preparing for His coming, Christ says, "I counsel thee to buy
thy nakedness do not appear." Rev. 3:18. Spiritual nakedness implies a
departure from loyalty to God, which is spiritual whoredom. The Penalty
of Disobedience.
The wearing of these holy garments by the priests "when they come in
unto the tabernacle of the congregation (the holy place), or when they come
near unto the altar to minister," was a very definite requirement of
God, and any failure on the part of a priest to obey meant death. Ex. 28:43. Why so severe a
penalty? Because in the case it would be impossible for the priest to bear
the iniquity of the children of Israel, which as Christ's representative was
his portion. Num. 18:1. Under such circumstances, "they bear not
iniquity and die." They die because they misrepresent Jesus Christ their
Antitype. The result to the unfaithful Christian is the same, for if the ambassador
for Christ is not clothed with His righteousness, he cannot turn other from
their iniquity, but he will lead them astray. As a result, he may cause their
eternal ruin, and he may lose his own soul. The
Priesthood a Birthright.
From the earliest days among the patriarchs, the priesthood was the
birthright of the eldest son. When Esau sold his birthright to Jacob, he
forfeited the sacred privilege of the priesthood. In the Levitical
priesthood, Aaron, the firstborn of Amram and Jochebed, both of the tribe of
Levi, Ex. 6:19,20, was chosen by God to be high priest. "The priesthood
was established to represent the mediatorial character and work of
Christ," DA 165, who is the "firstborn of every creature."
Col. 1:15. The Ministry
of the Priests.
The earthly priests were ordained to offer sacrifices as mediators between
God and man. The high priest under God acted not only as intercessor from day
to day throughout the year, but he also judged Israel.[Emphasis supplied].
This God indicated by the Urim and Thummim which rendered the breast Page 65 plate that he
wore a "breastplate of judgment." Ex. 28:29,30. The high priest's
work as judge was manifest especially on the day of Atonement, when God
through him judged who were to be "cut off" from Israel--those who
had not afflicted their soul or had not observed the other requirements of
God for the day, Lev. 23:27-29,--and those who were accounted worthy to be
retained as God's people. The priests
were also teachers in Israel. Ed. 78. Under God, they also acted as rulers of
the nation. Their ministry as rulers continued to the time of Samuel, when
they demanded a king that they might be "like all the nations." I
Sam. 8:4,5,19,20. Christ as
Antitype of the Priests.
On the cross Christ the Lamb of God John 1:29, offered Himself to take away
the sin of the world--Himself the Priest, Himself the sacrifice. At His
ascension, He was anointed High Priest in the capacity of Intercessor. All
the angels assist in this work for they are "ministering spirits, sent
forth to minister for them who shall be heirs of salvation." Heb. 1:14.
The Holy Spirit also cooperates, earnestly pleading with fallen man. Rom.
8:25. Since His
ascension, Christ continues Priest "forever" Heb. 6:20, but not
always in the same capacity. The Greek word for "forever" here used
is the same Greek word as is used in Heb. 7:17,24,25, 28. Also Heb. 5:6 and
wherever this word occurs it refers to Christ, and means throughout eternity.
As on the day of atonement, the typical day of Judgment, the earthly high
priest acted as judge of Israel, so during the real day of Judgment, Christ,
our heavenly High Priest, acts in the capacity of Judge, judging first the
"house of God." John 5:22; I Peter 4:17. When this judgment, called
the Investigative Judgment because it is simply to investigate the cases, is
finished probation for the human family closes, and His work as Intercessor
ends, for mercy is no longer extended to sinners. Then Christ lays off
"His priestly attire" and clothes "Himself with His most kingly
robes." EW 281. At this time He comes as a Bridegroom to receive His
bride, the redeemed. How appropriate for this crowning event of His life of
sacrifice He should lay aside His priestly garments and be attired in His
most kingly robes. The fact that He lays off His priestly attire does not
indicate that He is no longer a Priest for He is a Priest
"forever." Being a Priest forever, He continues as Priest-Judge for
one thousand years, during which time the wicked are judged. In this Judgment
the redeemed are associated, "they shall be priests f God and of Christ
a thousand years, Rev. 20:6; Dan. 7:22. After the thousand years He executes
the Judgment. Rev. 20:7-13. He still continues as priest but not judge, for
the Judgment--investigative and executive--is forever past. At His
ascension, Christ was not only anointed High Priest but He was declared King
and crowned the King of Glory. Ps. 24:7-10; Heb. 2:9. At that time, He was
seated "on the right hand of God," and ever afterward He
"shares the Father's throne." Mark 16:19; DA 832. HE is then a
Priest-King. As King, He is "the King Eternal" or as Moffat puts it
"The King of Eternity." I Tim. 1:17. As such He will be the Ruler
of redeemed Israel. As Priest, what
will be His ministry in the new earth? As Antitype of the earthly priests,
who were the teachers of Israel, so Christ throughout eternity serves as
Master Teacher in the School of the Hereafter. Even while on this earth, He
was recognized by learned and by rich as "Master" Teacher, Luke 10:25;
Mark 10:17, Moffatt; also by Roman officials who declared, "Never
a man spake like this man." John 7:46. And at the close of His famous
sermon on the Mount given especially for the disciples, it is written,
"He taught them as one having authority, and not as the scribes."
Matt. 5:1,2; 7:28,29. Thus as
Intercessor, as Judge, as King, and as Master Teacher, our heavenly High
Priest, is a complete Antitype of the earthly priests. (See Diagram, the
Sanctuaries and Their Priesthood). Page 66 Three Orders
of Priests.
From the time sin entered this world, three distinct orders of priests are
brought to view in the Scriptures. First: in the patriarchal
period, from Adam to Jacob, every patriarch was the priest of his own
household. This may be called the Patriarchal order of priests.
It continued until, and at least to some extent during, the bondage of Israel
in Egypt. Throughout this period, the family altar was the only sanctuary.
Before the flood this altar was at the gate of Eden, PP 62, where the
Shechinah glory abode, and angels were stationed "to keep the way of the
tree of life." Gen. 3:24. Later, the members of each household met for
morning and evening worship and for the offering of the sacrifice that
expressed their faith in the coming Redeemer. Second: at the time of their
deliverance from Egypt, after Israel had reached Sinai, the Lord chose the
tribe of Levi for the service of the sanctuary which was constructed at that
time, and He set apart Aaron of the tribe of Levi to be the high priest. Thus
the <Aaronic, or Levitical, order of priests was
established. This signal favor was conferred upon the tribe of Levi because
of their loyalty to God and when Israel apostatized in the worship of the
golden calf. Ex. 32:26. The Levitical order, or the Aaronic priesthood,
extended to the cross, and then came to an end. From that time, there ahs
been no divinely appointed order of earthly priests. The earthly priesthood
ended at the cross. Third: at the ascension of
Christ the priesthood was transferred to the heavenly sanctuary. Then Christ was
anointed High Priest, and the priesthood of Christ began.
The
"Order" of Melchizedek.
At His ascension, Christ was made a Priest forever "after the order of
Melchizedek." Heb. 6:20. This translation has led some to suppose that Melchizedek
was the name of another order, or series, of priests. But the Bible
nowhere records a series of earthly priests before the cross other than the
Patriarchal and the Levitical. Moffatt translates this expression found in
Hebrews 5,6, and 7, "with the rank of Melchizedek." Hebrews 7:15
reads, "After the similitude of Melchizedek." These texts seem to
give the correct idea. Melchizedek
and Abraham.
Melchizedek is mentioned in only three places in the Bible: Genesis 14:18-20,
Psalms 110:4, and Hebrews 5:6, and 7:10. Note by Ron
Beaulieu: The following texts mention Melchizedek. His name is also by the
spelling Melchisedec:
End Note. He
[Melchisedek] was "king of Salem... and priest of the Most High
God" living in the area where Abraham sojourned. Gen. 14:18-20. This was
more than four hundred years before the Levitical priesthood was established.
He was, therefore, not of the tribe of Levi; nor was he one of the
patriarchs. Yet he was a worshiper of the true God. It seems that Abraham was
acquainted with Melchizedek and trusted in his righteousness, accepting his
kind hospitality as expressed in the bread and wine that Melchizedek brought
forth for the refreshment of his army. PP. 136. Abraham manifested confidence
in Melchizedek's position as "priest of the Most High God" by
paying tithe to him. In bestowing the benediction upon Abraham, Heb. 7:6,7,
Melchizedek acknowledged that Jehovah was the source of Abraham's strength
and of his victory. Gen. 14:19,20. Christ and
Melchizedek.
"It is evident that our Lord sprang out of Judah," though we would
naturally expect Him to come out of Levi whom He Himself had chosen for the
priesthood. "An it is yet far more evident: for who is made...a Priest
forever after the order (with the rank--Moffatt) of Melchizedek." Heb
7:14-17, Emphasis supplied. Melchizedek was
made priest "like unto the Son of God"--(resembling God's Son:
Moffatt.) "He abideth a priest continually," or permanently, as
Moffatt Page 67 has it; that
is, without a successor. Heb. 7:3. Christ also had no successor; He was made
High Priest "after the power of an endless life," or
"forever." He was made High Priest with the rank of
Melchizedek: that is, as Melchizedek was both priest and king, so also was
Christ. Thus Melchizedek was a type of Christ. After the
Similitude of Melchizedek.
It is not the service of Christ that is after the similitude of Melchizedek
(of whose service there is no record), but of Melchizedek as priest and
king. The service of Christ is fully typified in the service of
the Levitical priesthood as illustrated in the earthly sanctuary. In what
particulars, then, was Christ similar to Melchizedek? 1. In rank.
Melchizedek was "king of Salem" (afterward Jerusalem) and
"priest of the Most High God." Gen. 14:18. His name by
interpretation is "king of righteousness, and after that the "king
of Salem" which is king of peace" Heb. 7:1, 2. Likewise, Christ is
both King and Priest--Priest of the Most High God, and "The Prince of
Peace." Isa. 9:6. He is the King of Righteousness with His throne
finally in the New Jerusalem. Rev. 21:22. 2. Melchizedek
was made priest as he was made king--not by inheritance, as were the
Levitical priests, but by appointment. Christ also was made Priest, not
because His father was priest; but by appointment--on the oath of God. Heb.
7:20,21; Ps. 110:4. This was the fulfillment of the promise to Abraham:
"In thee shall all families of the earth be blessed," Gen.
12:3,--the promise of the Redeemer, who would be forever both Priest and
King. Thus Christ as our Redeemer is assured to us "by two immutable
things"--God's promise and His oath. Heb. 6:12, 17, 18. 3. Melchizedek
was not one of the patriarchs; he was not of the Patriarchal order of
priests, nor was he a Levite, of the Levitical order. Likewise, Christ was
not of either of these orders of priests. "Our Lord sprang out of Judah,
of which tribe Moses spake nothing concerning priesthood." Heb. 7:14,
15. 4. Melchizedek
was "without father, without mother, without descent," Heb. 7:3, in
the priesthood. This expression, says Smith's Bible Dictionary, is
a "Greek idiom," indicating one whose parentage was humble or
unknown. there is no record of his genealogy, while a very exact record of
the genealogy of both the Patriarchal and Levitical priests was kept, and
finally preserved in the Bible. Like Melchizedek, Christ was without priestly
parentage or pedigree. 5.
Melchizedek's priesthood had "neither beginning of days nor end of
life." This also, says Smith, is a "Greek idiom," indicating
one whose "days"--time of discharging his function as priest--was
unrecorded and unknown by humanity. Christ is a Priest "forever with the
rank of Melchizedek; that is, He is both Priest and King." Moffatt, Heb.
2:3; Ps. 110:4. His days, the time of discharging His function as Priest are
known and recorded in the Bible. he was made Priest after the power of an
endless life, a time no man can comprehend. Heb. 7:15-17. 6. Both
Patriarchal and Levitical priests were changeable; that is, death prevented
them from continuing; therefore, their priesthood passed by inheritance from
father to son. But Melchizedek did not belong to a succession of
priests--his priesthood did not pass to a successor, nor did he receive it by
inheritance--and in that sense it was unchangeable. Likewise, Christ,
"because He continueth ever, hath an unchangeable priesthood." Heb.
7:24. "He holds His priesthood without any successor, since He continues
forever, or "permanently." Moffatt's translation of Heb. 7:3, 23,
24. "He holds His priesthood without any successor, since He continues
forever, or "permanently." Moffatt's translation of Heb. 7:3, 23,
24. 7. Melchizedek
was an individual priest recognized by God. HE was a Canaanite, an ordinary
human being living at Salem. But he was extraordinary in that, in
spite of his Canaanitish pedigree and environment, (he was near neighbor of
the king of Sodom, Gen. 14:17,18), yet he was righteous. Christ was taken
from among men, Heb. 5:1, from among sinners, He was "made like Page 68 unto His
brethren, that He might be a merciful and faithful High Priest." Heb.
2:17. Until He had partaken of human nature, util He had been tempted in all
points like as we are, and in a most unfavorable environment had overcome and
was "without sin," He could not be a Priest of the Most High God,
because without this experience he could not be "touched with the feeling
of our infirmities," Heb. 4:15, nor could He "succor them that are
tempted." Heb. 2:18; 4:15. How comforting and how wonderful is the
thought that Christ identifies Himself with anyone--even a Canaanite--who
serves God to the best of his knowledge and ability in righteousness and
peace! The Redeemed
a "Royal Priesthood."
Of the redeemed, John says they will be associated with Christ in His
priestly work--"Priests of God and of Christ a thousand years."
Rev. 1:6; 20:6. Some of these have already entered upon their mission. They
are that multitude who "came out of their graves after His
resurrection" Matt. 27:50-53; pH. 4:8, margin, and ascended with Him as
the first fruits of His redemption. Rev. 4; 5:8-10. Finally, all the
redeemed, those who have part in "the first resurrection...shall be
priests of God and of Christ." Rev. 20:6. Peter calls these a
"royal priesthood." I Peter 2:9. To be one with Christ in the
priesthood will indeed be a great honor. As "no man taketh this honor
unto himself, . . . so also Christ was glorified by the Father, John 17:4, 5,
24, and the redeemed, His sons and associate priests, when arrayed in fine
linen, clean and white, Rev. 19:8, will He glorify. John 17:22; 23. Preparation
for the "Royal Priesthood."
Aaron was chosen by God to be the earthly high priest, not only because he
was the firstborn, but by virtue of his blood relationship to Moses, who
represented God, Ex. 4:16. So Christ was chosen by God to be the heavenly
High Priest--chosen by God "that said unto Him, Thou are My Son, today
have I begotten Thee." Heb. 5:5. As Christ was chosen because of His
relationship to God, so the redeemed, as "brothers" of Christ their
"Elder Brother" Matt. 12:50, are chosen by God to be priests, by
virtue of their spiritual relationship to Christ. Rev. 20:6. In the Levitical
priesthood, any stranger who could not prove his genealogy direct from Aaron,
the high priest, was cast out of the priesthood, and was even subject to
death. Ezra 2:52; Num. 3:10. Likewise, the Christian who cannot prove his
blood relationship to Christ, the heavenly High Priest, can have no part in
the "royal priesthood," and will finally be cast out and suffer
death. We have the
promise that the redeemed are to be "priests of God and of Christ. Rev.
20:6. Since the priesthood is still a birthright, on what grounds can we
claim this promise? How do we get blood relationship to Christ? This is a
spiritual relationship, which may be compared to the way in which we get our
physical relationship. As the mother give of her life blood, and travails in
pain that her child may be given the first birth, so Christ gave His
life blood on Calvary that we may experience the second birth. We are
the purchase of His blood., "bought with a price,"
"redeemed...with the precious blood of Christ." I Cor. 6:20; I
Peter 1:18, 19. It is this that opens to us the door into the family of
God--that makes us brothers of Christ, Matt. 12:50, and gives us blood
relationship to Him. When those for whom Christ has spilled
Page 69 His precious
blood that they may be born into His kingdom, regard iniquity in their
hearts, He suffers anew the agony of the crucifixion and soul travail. Heb.
6:6. Not until redemption is finished and all sin is eternally destroyed, not
until He sees the fruit of the travail of His soul, shall He be satisfied.
Isa. 53:11. Then, by virtue of our spiritual blood relationship to Christ, we
shall be eligible to a place in the royal priesthood. How wonderful
is this blood relationship to Christ--human and divine, earthly and heavenly,
and the mystery of godliness! Thus, like the earthly priests who were born
into the priestly family, we must be born of water and of the Spirit into the
family of God. Then we shall be partakers of the Father's nature, and His
name, or character, will be in our foreheads. Ex. 28:36-38; Rev. 14:1. This
is "the high calling of God in Christ Jesus," the mark toward which
we press for the prize. Phil. 3:14. CHAPTER PREVIEW 14.
THE GARMENTS OF THE HIGH PRIEST ___________________
Page 71
14.
THE GARMENTS OF THE HIGH PRIEST __________________ His Plain
Linen Garments.
The high priest had two sets of garments. One was of plain white linen, Ex.
39:27,28, like these of the common priest, except the mitre and the girdle.
The priests wore "goodly bonnets," Ex. 29:28, while the linen mitre
of the high priest was somewhat conical in shape. The girdle of the common
priest, being merely to bind about the coat, passed only about the waist.
Josephus says that the girdle of the High priest passed over the shoulder,
crossed upon the breast, passed under the arms, twice around the body, and
tied in front, the ends hanging down to the feet, thus rendering the high
priest more venerable. The high priest
wore these plain garments only on the day of atonement, when he went into the
most holy place to minister for his own sins as well as for those of the
people. Then he appeared in the humble character of a suppliant. As he approached
into the very presence of God, symbolized in the Shekinah, he did so in pure
white linen attire, Lev. 16:2-4, without ornament or ornamentation of any
kind--garments befitting reverence and humility. These garments were also
"the emblem of that perfect purity which was sought by the expiations of
that day." These special
garments worn by the high priest on the day of atonement have no counterpart
in the work of the heavenly High Priest, because when Christ began His work
in the most holy place in the heavenly sanctuary, He was in--not to make
atonement for His own sins, for He had none--He went in to make atonement for
the sins of the people only. Therefore in this, the antitypical day of
atonement, Jesus is represented as clothed "with precious garments,"
those with "a bell and a pomegranate," and with the breastplate
that "glittered like diamonds." EW 251. The
"Broidered Coat.
In the high priest's "golden garments" the embroidered coat was
worn next over the under garment. Like all the garments of the priest and the
high priest, this coat was made of fine linen, and woven in one piece. It was
richly embroidered. In his Bible
Dictionary, Smith describes this embroidery as worked in a tessellated
manner, in squares such as stones might be set. Webster's Dictionary defines
tessellated as formed of little squares, oblongs, or pieces approximating
squares like mosaic work. The Hebrew word for embroider in Ex. 28:39 is
rendered "to interweave colored threads in squares, to incase gems in
gold. This must have
been a most beautiful and exquisite type of embroidery requiring special
skill and care. The coat extended down to the foot. Rev. 1:13. "No rent
must be made in the priestly robes, for this would mar the representation of
heavenly things. The high priest who dared to appear in holy office...with a
rent robe, was looked upon as having severed himself from God...He was no
longer accepted by God as an officiating priest, he pronounced sentence upon
Christ as a blasphemer, and expressed his horror of this sin by rending his
official robe, but in this act he himself was committing blasphemy. Even
after the death of Christ, as a fulfillment of prophecy, His garment was not
rent. John 19:23,24; Ps. 22:18. The
Embroidered Girdle.
In the East great value was attached to the girdle as being the part of the
military dress connected with the sword and the bow. This was specially true
if it had been worn by a sovereign or his eldest son and heir. When Jonathan
gave David his robe, he gave "even to his sword, and to his bow, and to
his girdle." I Sam. 18:4.This was not only a ratification
Page 72 of their
covenant of brotherhood for life, but also a sign that he had surrendered to
David his royal inheritance. A girdle of
sackcloth was expressive or sorrow; a girdle of leather, such as was worn by
Elijah and John the Baptist, expressed deep humility. The girdle was also a
symbol of strength and victory. Ps. 18:39,40. Rich girdles were sometimes
given as rewards to soldiers. Paul referred to this custom when he said,
"Have your loins girt about with truth." Eph. 6:14. Thus we see
that the girdle was expressive of various emotions and meanings; the deeper
and more exalted the idea to be expressed, the richer and more elaborate the
girdle. The girdle worn by the high priest to bind about his embroidered coat
was made "of fine twined linen, and blue, and purple, and scarlet,"
beautifully and fittingly decorated with "needlework." Ex. 28:39;
39:29. As elsewhere,
the pure white linen symbolized spotless righteousness, and being "fine
twined" it was righteousness of the highest order, even the righteousness
of Christ. The blue, and scarlet, and purple corresponded to these royal
colors in the sanctuary itself, indicating obedience to divine truth,
complete and unselfish sacrifice, and kingly royalty. All these were
characteristics of the great Antitype, Jesus Christ, our High Priest. The Blue
Robe of the Ephod.
This was the garment worn next over the embroidered coat. It was "of
woven work, all of blue," this color, as always, being a symbol of
heavenly truth, or of heaven itself. Like the embroidered coat, it was in one
piece. It had no sleeves, but only slits in the sides for the arms to come
through, and an opening in the top for the head. Upon the hem of the robe
were fastened bells of pure gold, between which were "pomegranates of
blue, and purple, and scarlet, and twined linen;" both were expressive
of the character and work of our heavenly High Priest. Ex. 28:31-35;
39:22-26. The Bible does not tell us how many of these ornaments there were,
but Jewish tradition has it that there were 72 bells. Others state that there
were 72 ornaments in all--37 of each, which seems more reasonable. However,
as someone has wisely said, "It is more modest to be silent where God is
silent, than to indulge ourselves in boundless and groundless fancies." Lessons from
the Golden Bells.
What do the bells and the pomegranates signify? Because these were equal in
number, someone has suggested that they well illustrated the lesson that in
our Christian experience there should be as much fruit as sound, or
profession. At any rate, the bells were not made of "sounding
brass," symbol of lack of love, I Cor. 13:1, but of pure gold,
representing great value. The bells also had a special purpose on the day of
atonement, their joyful sound indicating to the people that the high priest had
finished his work in safety, and that God had accepted the sacrifice for
their sins. Lessons from
the Pomegranates.
Why did God command that the alternate ornament be a pomegranate instead of
some other fruit? The pomegranate is a Page 73 round fruit
about the size of an apple. Its purplish-red shell is completely packed with
seeds, each of which is encased in a sack of blood red, delicious but
sometimes bitter juice. Each fruit is a veritable "seed basket" of
"precious seed." "The seed is the Word of God." Luke
8:11. By actual count one pomegranate of ordinary size contained
approximately 650 seeds, suggesting at least that the Word of God is
liberally packed with precious promises. The blood red juice suggests the
blood of Jesus Christ, which cleanseth from all sin. The fine-twined linen in
royal colors of blue and purpose and scarlet, of which these ornaments were
made, has the same significance here as elsewhere in the sanctuary--heavenly
truth, royalty, and sacrifice. Not only is the
scarlet indicative of the sacrificial character and work of Christ, but also
the sacrifice of His followers even to death itself which is often necessary
in order to carry the truth of God to those in darkness. The linen represents
not only the righteousness of Christ, but the righteousness required of those
whom God calls to His work. "Be ye clean, that bear the vessels of the
Lord." Isa. 52:11. They sow the precious seed beside all waters,
bringing things new and old out of God's Word. "He that goeth forth and
weepeth, bearing precious seed (margin, seed basket), shall doubtless come
again with rejoicing, bringing his sheaves with him." Ps. 126:6. Other
Lessons from These Ornaments.
The bells and pomegranates were not on the coat of white linen, nor were they
on the golden Ephod; they were on the blue robe, blue, a symbol of
God's eternal truth. How beautiful is the thought expressed in the
pomegranate seed baskets, as hour by hour the high priest went about his
daily duties, officiating in behalf of the repentant sinner and dispensing
"seeds" of hope and cheer, comfort and instruction from God's Word,
that wonderful "seed basket!" With what joy does he take from his
"seed basket" and give to the repentant sinner this seed of encouragement:
"The blood of Jesus Christ His Son cleanseth us from all sin;" I
John 1:7; and another: "Thy faith hath made thee whole; go in
peace." Mark 5:34; "Sin no more, lest a worse thing come upon
thee." John 5:14. Then, as the
sinner receives the Word into his heart, and the joyful sound of the golden
bells is heard, comes that inspiring seed: "Joy shall be in heaven over
one sinner that repenteth." Luke 15:7. As the golden bells on the hem of
the high priest's robe "all of blue," sound out their joy, the response
is taken up by the angels in heaven as they sweep the strings of their golden
harps." Luke 15:7. How this does bring back from memory's hall that
little child song:
If you have
never heard a group of innocent little children with their sweet voices
singing that song, you have missed a heavenly thrill. The Ephod. The ephod, which was
worn outside the blue robe, was the peculiar official garment of the high
priest of Israel. The word ephod is sometimes translated apron, being
shorter than the blue robe, and sleeveless. PP 351. It was the most costly
and the most magnificent of his garments, being made entirely of "gold,
blue, and purple, and scarlet, and fine twined linen," Ex. 39:3, every
thread of which represented the perfect character of Christ. This gorgeous
material richly embroidered with real gold thread identified the high priest
personally and officially with the gate of the court, the door of the
tabernacle, the vail, and the beautiful inner covering of the sanctuary, Page 74 all of which
were of the same costly material and skillful workmanship as the ephod. This,
perhaps, accounts in part at least for the fact that at his death the dress
of the high priest passed on to his successor. Ex. 29:29. The Onyx
Stones.
The front and the back of the ephod were clasped together at the shoulders
with two onyx stones, on each of which were engraved six of the names of the
tribes of Israel. Ex. 28:10; 39:6. These onyx stones were nearly white with
pink streaks like agate. They were enclosed in ouches, or resettes, of gold,
and the names were "graven as signets are graven." Ex. 39:3,7. A
signet is a seal used by a sovereign in sealing official documents. It gives
validity to the document and represents the authority of the government over
which the officer rules. Likewise, the names graven on these onyx stones
indicated that those thus represented were officially set apart and sealed to
become loyal servants of their heavenly Sovereign. Badges of honor
and authority are often worn on the shoulders of government officials, or
others who have won distinction. As the Messiah was to bear the government upon
His shoulder, Isa. 9:6, so the shoulder stones of the high priest expressed
God-given honor and responsibility. The burden bearing shoulder signifies
submission to servitude. Issachar "bowed his shoulder to bear, and
became a servant unto tribute." Gen. 49:15. The onyx stones fastened to
the shoulder of the ephod indicated that the high priest was to bear the
physical burdens of Israel, even as the heavenly High Priest, carries our
burdens "Cast thy burden upon the Lord, and He shall sustain thee."
Ps. 55:22, is no idle promise, and for any of us to be a burden bearer for
God is a high and heavenly honor. The names of
Israel in the onyx stones were engraved "according to their birth,"
Ex. 28:10, Reuben, the eldest to Benjamin the youngest. As these were borne
on the shoulders the lambs of the flock and those newly born into the family
of God. Luke 16:4-6. [This sentence seems faulty but it reads as in the book.
RB]. These names represent the new recruits who are preparing to respond to
the call of their mighty General for reinforcements to His loyal army
represented in the breastplate jewels. Both the onyx stones and the
breastplate jewels were engraved "for a memorial," something that
God will never forget. "Yea, they may forget, yet will I not forget thee,"
for "I have graven thee,"not upon precious stones, but that which
is infinitely more precious, "upon the palms of my hands." Ex.
28:12, 29; Isa. 49:15, 16. God will never forget those who are preparing for
His service, or those who are actually engaged in it. This is the promise of
the Lord to Zion. The
Breastplate of Judgment.
Like the ephod, the breastplate was made of gold, blue, and purple, and
scarlet, and fine-twined linen. This richly embroidered piece of brocade when
doubled was foursquare, measuring a span, approximately nine inches each way.
Within its border "in ouches (rosettes) of gold," Ex. 39:13, were
set four rows of precious stones, three in each row. On each of these stones
was engraved the name of one of the twelve tribes. Ex. 28:15-21. 'They
glistened like diamonds, reflecting the light, and magnifying the names
engraved upon them. EW 251. These jewels, each measuring nearly two by three
inches, were not only of external splendor, but precious stones of great
intrinsic value. Hebrew writers say that the ensign or banner of each tribe
bore the same color as that of the precious stones representing that tribe in
the breastplate of the high priest. Aaron shall
bear the names of the children of Israel in the breastplate of judgment (or justice)
upon his heart, when he goeth in unto the holy place, for a memorial (a
reminder) before the Lord continually." Ex. 28:29. Just so day by day
"continually" Christ, our heavenly High Priest is reminded of His
own. He "bears upon His heart the name of every repentant, believing
soul." PP 351. He "continually" thinketh upon every "poor
and needy" one. Ps. 40:17. He bears not only our physical burdens, but
all our heart burdens. Page 75These twelve breastplate
jewels, no two alike, borne on the heart of the high priest, represent God's
special treasure, "My jewels." Mal. 3:17. They are gathered to the
heart of Christ, the Redeemer of the twelve tribes, from every nation and
country, some from the depth of the ocean, some from earth's darkest mines. The Order of
the Names.
The names in the breastplate were engraved "according to the twelve
tribes." Ex. 28:21. Those only were numbered in the tribes who were old
enough "to go forth to war in Israel," Num. 1:3, mature enough to
fight the spiritual battles of the Lord. In their warfare and service for
Him, Christ bears these on His heart "continually." They are His
"memorial," and He will never forget them. What a comfort this
should be to all who labor in His service! The order of these names would
naturally be the same as when the tribes were encamped around the sanctuary,
and when they marched from place to place. Num. 2:3-13. See accompanying
diagram. The Urim and
the Thummim.
"Thou shalt put in the breastplate of judgment (justice) the Urim and
the Thummim; and they shall be upon Aaron's heart when he goeth in before the
Lord; and Aaron shall bear the judgment of the children of Israel upon his
heart so to observe that both point back to Eden... In Ezekiel 28:13 there is
mention of the following precious stones having been in Eden--the sardius,
topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire,
the emerald, and the carbuncle. (The Septuagint gives all twelve stones). It
would almost appear as if the breastplate of the high priest pointed back to
Eden, promising to God's Israel readmission into its glories, while New
Jerusalem speaks of the same, presenting to the redeemed all, and more than
all, the glory of Paradise, into which they are introduced by the Lamb--the
true High Priest who bears their names on His heart." Ezekiel calls
these stones the "covering" of Lucifer, king of Tyrus. Ezk..
28:12-19. How beautiful is the thought that the breastplate of the high
priest spans the gulf between the time when through Lucifer sin entered Eden,
tearing its inhabitants from the heart of the Creator, and the time when
through Christ sin is entirely and forever blotted out and His children are
restored to the heart of their Redeemer, the true High Priest!
Ephraim and
Dan "Cut Off"--Why?
In the list of tribes given in Revelation 7, whose names are written on the
gates of the Holy City, Rev. 21:12, Joseph takes the place of Ephraim of whom
it is written, "Ephraim is joined to idols: Let him alone." Hos.
4:17. Anyone who is joined to his idols of silver or gold, liquor, tobacco,
coffee, jewelry, or any other idol, will at last receive the same verdict:
"let him alone." Dan, the backbiter, "a serpent by the way, an
adder in the path, that biteth the horse heels, so that his rider shall fall
backward," Gen. 49:17, also drops out, and Levi takes his place. What a
warning this would be to anyone who is given to criticism or backbiting in
any form! Would it not at least be charitable for those who are tempted on
this point to reflect on these well-known words:
Page 76
When we
remember that it is Satan the "serpent" who is "the accuser of
our brethren," Rev. 12:10, should we not forever cast aside any such
spirit, that we be not classed with him, and finally cast down with him, and
lost our place among the redeemed of Israel? Onyx Stones
and Breastplate Bound Together.
When the breastplate was finished, a ring of pure gold was set in each of its
four corners, two above and two below. To the two upper rings "wreathen
chains" of pure gold were fastened with "ouches" or clasps, of
gold. These chains reached to rings in the onyx shoulder pieces of the ephod
to which they were joined with clasps of gold, thus binding the onyx stones
to the breastplate--the army's reserve to the mature and tried warriors.
These chains were made double strong, being "wreathen"--twisted and
interwoven--veritable cables of pure gold. Ex. 28:13; 14:39: 15-18. So Christ
binds His children together, young and old, and according to His Word, no one
shall "pluck them out of My Father's hand." John 10:29. How
important that these chains were of "wreathen" gold! In the two
lower rings, the breastplate was fastened to gold rings on the two sides of
the ephod, next to the curious girdle with a "a lace of blue." Ex.
28:28. Think of it! A lace of blue, representing obedience to heavenly
truth, bound Israel's warriors close to the girdle--that part of the military
dress which was connected with the sword, in this case "the sword of the
Spirit, which is the Word of God." Eph. 6:17. Thus bound together and
thus equipped, Israel's warriors are sure to be victors in their spiritual
warfare. The
"Curious Girdle" of the Ephod. "Curious" here means skillful,
or expert in workmanship. This girdle was about a hand's breadth wide, wound
twice about the upper part of the waist, and fastened in front, the long ends
hanging down. Like the ephod, its royal colors were richly embroidered with
threads of pure gold, thus fitly representing Christ, who was "girt
about the paps with a golden girdle." Rev. 1:13. Such a girdle was a
mark of excellent honor, majesty, and royalty, the rich golden girdle of
Christ indicating the excellence of His ministration as High Priest. The Mitre,
or Holy Crown.
The mitre, like the other garments, was made of fine linen, thus forming a
triple crown, "one within another." It was a symbol of the triple
crown of Christ. Fastened to the forefront of it with a ribbon of blue, was a
plate of pure gold on which was engraved the inscription, "HOLINESS TO
THE LORD." Because of this, the mitre was called "the holy
crown." Ex. 39:30,31. This plate with its blue ribbon was to be
"upon Aaron's forehead," thus symbolizing that as high priest, he
understood and was obedient to, the Word of God, a true representative of
Christ. When at the
beginning of the one thousand years, the redeemed are associated with Christ
as priests, Rev. 20:4,6, they, too, will wear a holy crown. As their
initiation into holy office, Jesus places upon the head of each "the
crown of glory...bearing his own 'new name' and the inscription 'Holiness to
the Lord.'" GC 646; Isa. 62:2; Rev. 2:17; 3:12; 22:4. Those who finally
wear this holy crown will in their daily lives on earth be that which it
represents. ________________________________ Page 77
SECTION IV IN
THE HOLY PLACE __________
CHAPTER
PREVIEW 15.
THE HEAVENLY SANCTUARY ________________
Page 79 15. THE HEAVENLY SANCTUARY ______________ Why We
Should Understand the Heavenly Sanctuary. The earthly sanctuary is important
because it was God's object lesson to illustrate redemption in the heavenly.
But the heavenly itself is the real sanctuary, "the great
original," PP 357, where the work of redemption is actually in progress.
Here Jesus is now making His final appeal before the Father in behalf of our
salvation. Especially in these closing hours of probation, a serious study of
this vital subject can hardly fail to awaken a lively interest in the future
life, and be a strong tie that binds the earnest student to heaven. Moreover, since
the plan of salvation is the "grand central theme" of the Bible, an
understanding of both the earthly and the heavenly sanctuary is fundamental
to a proper understanding of the Bible. without this, we shall lose the illumination
which this subject gives to many parts of the Scriptures that otherwise seem
difficult. Our present study should therefore be to visualize the heavenly,
as nearly as possible, as one great unit with Christ as its central figure,
and redemption the theme permeating all its parts. A clear and
definite picture of the sanctuary above will enable us to follow Christ where
He is now ministering for the salvation of man. This will strengthen our
faith in the closing work of the gospel; it will help us to detect and avoid
error, and thus be an anchor to the soul. Without it, we shall be unable to
do our part in cooperation with Christ; and especially at this time when the
Judgment, which decides our eternal destiny, is in session in the courts
above. Without it, "it will be impossible...to exercise the faith which
is essential at this time." GC 488. The Earthly
Sanctuary a "Figure" of the Heavenly. When God gave Moses
directions for making the earthly sanctuary, He repeatedly admonished him to
make all things "according to the pattern (or model) showed (him) in the
mount." Ex. 25:9,10; 26:30; 27:8; Num 6:4; Acts 7:44; Heb. 8:5. This
sanctuary was to be an exact copy of that which he was shown. There was to be
no deviation from the pattern because every detail represented some phase of
the redemptive work of Christ. It is important, therefore, that we gain a
clear understanding not only of this pattern but also its relation to the
heavenly sanctuary. Because
"the holy places" in the earthly sanctuary were "figures of
the true" or heavenly sanctuary, Heb. 9:24, some have supposed that the
heavenly sanctuary was the pattern shown to Moses. Others have concluded
that, since the heavenly sanctuary is "the great original" it must
have been the pattern. However, Paul makes it plain that the pattern shown to
Moses was but "a shadow" of heavenly things, and not the
"very image" of those things. Heb.. 10:1,5. Also "the holy
places made with hands (the holy and most holy places of the earthly
sanctuary) are the figures of the true." Heb. 9:11. Thus not only
"the things" in the earthly sanctuary, but the "building"
itself was a "shadow" or "figure" of the heavenly. It is true that
"God presented before Moses in the mount a view of the heavenly
sanctuary," but this was given, not as a pattern, but that he might
better understand the relation of the earthly and heavenly sanctuary, and
better appreciate the sacredness of his task and the importance of making
"all things according to the patter shown to him." PP 345. If it be
true that God gave Moses a vision of the heavenly sanctuary as a pattern,
it would necessarily follow that in heaven there is a court with a brazen
altar where sacrifices were offered, for these were part of the pattern shown
him. And of the brazen altar, he was specially admonished to make it "as
it was shewed (him) in the mount." But, although Moses was shown the
court, it is well known Page 80 that there
never was a court in heaven. Rev. 11:2. This earth, where the true Sacrifice
was offered on Calvary, is the court of the heavenly sanctuary. "The patterns
of things in the heavens" were "purified with the blood of calves
and of goats," but "the heavenly things themselves with better
sacrifices than these." Heb. 9:19,23. Just what,
then, was this pattern? As already noted, (page 21) both Greek and Hebrew
translations of the word pattern as used in the books of Hebrews
and Exodus, is "model." Accordingly, the pattern God showed
Moses was a model like the one he was to construct, a "miniature
representation of the heavenly temple." PP 345. Not only did God
give Moses a "miniature representation" of every part of the
sanctuary, but He even showed him exactly how these were to be assembled:
"And thou shalt rear up the tabernacle according to the fashion thereof
which was showed thee in the mount." Ex. 26:30. No Types in
Heaven.
From texts stating that John saw the ark, the altar, the golden censer, and
the seven-branched candlestick, Rev. 11:19; 8:3, 4:5, in heaven, some have
supposed that John saw these articles as they were in the earthly sanctuary.
We shall not be confused on this point if we bear in mind that in heaven
there are no types--these all belong to the earthly sanctuary. In heaven are
the real things, their antitype. Everything connected with the
earthly was an object lesson to illustrate the heavenly. Thus, when John saw
the "seven lamps of fire burning before the throne," antitype of
the seven branched candlestick, he immediately states that they were
"the seven Spirits of God." Rev. 4:5. If we have supposed that
there is a golden candlestick in the heavenly sanctuary like the type in the
earthly, we should consider that the purpose of a candlestick is to give
light. Of what use, then, would a candle or candles be in heaven, where the
glory of God so illuminates the entire city that even the sun, though shining
with sevenfold power, is not visible? Rev. 22:5; 21:23; Isa. 30:26. The Bible
abounds in metaphor, by which some object is employed to illustrate that of
which it is a symbol. For example, John declares that he saw four beasts, or
living creatures, one on each side of the throne;--a lion, a calf, or ox, a
flying eagle, and one having the face of a man. Rev. 4:6,7. But what were
these? He explains later that they were "redeemed from the earth."
Rev. 5:8,9. Therefore, what John really saw were not beasts but redeemed
human beings so arranged that to him the groups resembled these creatures.
Likewise, he saw the ark, the candlestick, the altar, and the golden censer,
not as types but their antitype. Two
Apartments in the Heavenly Sanctuary.
As in the earthly sanctuary there were two distinct places, the holy and the
most holy, so in its antitype each division of the work of Christ has its
"distinctive place in the heavenly sanctuary." PP 357. When Christ
ascended, having offered Himself as a sacrifice here on earth, He went
directly within the first vail "the door into the holy place of the
heavenly sanctuary where He was anointed High Priest" to begin His work
as Intercessor. When at the end of the 2300 days, he moved within "the
second vail" Heb. 9:3, He went into the most holy place, the second
apartment of the heavenly sanctuary, where He began His work as Judge. Dan.
7:9,10,13. "He still pleaded His blood before the Father in behalf of
sinners." GC 429. Thus He becomes our Judge-Advocate and continues His
ministry until the close of probation. Then the decree goes forth "He
that is unjust, let him be unjust still...he that is righteous, let him be
righteous still." Rev. 22:11. At this time the destiny of the entire
human race is settled. (See GC 429 referred to in Chapter 23). Page 81 A Safeguard
Against Error.
The safest and surest way to dissipate the darkness of error, is to throw
upon it the searchlight of truth--giving a clear and Biblical understanding.
This principle applies to the sanctuary. To illustrate, let us examine some
of these errors. First, there are those who suppose that when Christ
as our Forerunner began His work as High Priest in the heavenly sanctuary, He
entered directly into the second apartment, the most holy place "within
the vail." Heb. 6:19,29. These apparently overlook the fact that there
were two apartments and two vails. The vail at the entrance of the most holy
place was "the "second vail." Heb.. 9:3. They also
forget that the high priest entered within this vail "alone once every
year," at the close of his yearly ministry, not at its beginning.
Heb. 9:1,7. Let us examine
the texts that have confused some. In Hebrews 9:11, 12, Paul says that Christ
at His ascension, "having obtained eternal redemption for us,"
"entered in once into the holy place." The expression here
translated the holy place, is literally the holy places [plural].
It is the same word as is translated "Holiest of all" in Hebrews
9:8 and "sanctuary" in Hebrews 8:2 where it plainly refers, not to
any one apartment of the heavenly sanctuary, but to "the true
tabernacle" in heaven. The earthly sanctuary was holy, the heavenly is
the "holiest of all." The word translated "Holiest of
all" in Hebrews 9:3, is another word and refers to the most holy place
of the earthly sanctuary. From this study, and remembering that the earthly
high priest during the year ministered in the holy place, it seems obvious
that Christ, the antitype of the earthly high priest, began His
ministry as High Priest in the first apartment of the heavenly
sanctuary, not in the second. Since in the
heavenly sanctuary there is not "the very image" of the things in
the earthly, others declare that there is no sanctuary in heaven. Such a
statement is wholly without Biblical authority, made evidently because of a
misunderstanding, or lack of understanding, regarding the nature of
"the true tabernacle!" A correct understanding of the significance
of the earthly sanctuary as a type of the true tabernacle should help us to
avoid such error. No sanctuary in heaven? Impossible! The sanctuary is
indispensable to the work of redemption typified in the earthly sanctuary.
But we must always remember that the true sanctuary is "a greater
and more perfect tabernacle, not made with hands, that is to say, not
of this building," which was "made" with
hands." Heb. 9:11,24, italics supplied. Also, the things in the earthly
sanctuary were "not the very image of the things" in the
heavenly sanctuary, Heb 10:1, but only "miniature representations"
of those things. Instead, then, of there being no sanctuary in heaven, the
heavenly sanctuary is as much greater than the earthly, as a building is
greater than its shadow or its blueprint pattern. Doubtless an understanding
of the spiritual significance of the earthly sanctuary and its relation to
the true tabernacle would have saved the Hebrew nation from rejecting
Christ and the truth regarding His work in the true sanctuary, just as it
will save God's people today from error and defeat. The
"Greater and More Perfect Tabernacle." Since "the things" in the
earthly sanctuary were "not the very image of the things" in the
heavenly, and since "the holy places made with hand," that
is, the "building" itself, was only a "figure" of the
true tabernacle, what is the heavenly sanctuary like? Paul describes it as
"a greater and more perfect tabernacle, not made with hands." Heb.
9:11. Not made with hands! Surely then, its walls were not made of
boards carved with cherubim and plated with gold, as in "the holy places
made with hands!" Heb. 9:24. Nor was this framework covered with
badgers' skins, rams' skins, woven goats' hair, and linen embroidered with
figures of cherubim. How utterly incongruous! Page 82 The
"greater and more perfect" tabernacle, which God
"pitched,"--the true or real tabernacle, "the great
original," was composed of real living beings--angels, not
carved, not embroidered, not statues of beaten gold, but real angels
pulsating with life. The "pattern" or "shadow of heavenly
things" showed to Moses was as different from he "true
tabernacle" as the pattern of a garment is different from the garment
itself. It was a mere "shadow" of the "true," given to
enable man to understand the "real sanctuary in heaven. That
which God showed to Moses was merely a "pattern," a
"shadow," a "figure," a "miniature
representation," a model, of the true, with explicit directions for
making all parts exactly like the model shown him. The Heavenly
Sanctuary Succeeded the Earthly.
The "first tabernacle," Heb. 9:2, was the one made by Moses at
Sinai. The temple of Solomon, and later the temple of Zerubbabel and the
temple of Herod, were, in their essential features, built after the same
pattern. These were all earthly sanctuaries. The earthly sanctuary in all its
parts was a type of the heavenly, the "true tabernacle, which the Lord
pitched, and not man." Heb. 8:2. The type reached its antitype when at
the death of Christ the vail of the temple was rent. This was Heaven's
announcement that the work of the earthly sanctuary was ended, and that the
service of the heavenly sanctuary was about to take its place. Christ's
ministry as High Priest in the heavenly sanctuary did not begin until His
sacrificial work was accomplished. When on the cross He uttered the loud cry
"It is finished," John 9:30, all the sacrifices of the court met
their antitype in Him, the true Sacrifice. The sacrifice of Christ, made in
the court of earth, was an end of all shedding of blood for sin. Heb. 9:12.
The typical sacrifices, although continued by the unbelieving Jews for a
time, automatically ceased to represent the true Sacrifice. Then was
fulfilled the verdict of Christ, uttered with such heartfelt pathos shortly
before His betrayal: "O Jerusalem, Jerusalem, Thou that killeth the
prophets, and stonest them which are sent unto thee, how often would I have
gathered thy children together, even as a hen gathereth her chickens under
her wings, and ye would not! Behold, your house is left unto you desolate."
Matt. 23:37, 38. Never again was the glory of God manifest in the earthly
sanctuary. Never again was it to be the dwelling place of God on earth. The
service of the heavenly sanctuary was about to succeed that of the earthly. The True
Tabernacle "Made Manifest."
"Before the foundations of the earth were laid, the Father and the Son
had united in a covenant to redeem man should he be overcome by Satan."
DA 834. It was a that secret council that Christ, the Lamb of God, offered
himself as a ransom to redeem him. Zech. 6:13; GC 416, 417. But all will
agree that Christ was not actually slain until the cross. Likewise, in
this council of peace every provision was made for man's complete redemption.
In His infinite love and foreknowledge the Father plannedthe heavenly
sanctuary, in which all Heaven could cooperate, PP 63, 64, and at the time
appointed this sanctuary would actually function, or be "made
manifest." While "the
first tabernacle was yet standing," "the way into the holiest of
all (the heavenly sanctuary) was not yet made manifest." Heb. 9:8. So
long as the type (the earthly sanctuary) was fulfilling God's purpose, there
was no need of the antitype; the type met its antitype and passed away at the
death of Christ and the vail was rent. The Lord pitched the true tabernacle
in heaven. Then "the way into the holiest of all" was made
manifest;" then the sanctuary on earth gave place to the sanctuary in
heaven; then the earthly priesthood was succeeded by the priesthood of
Christ, and the ministration was "removed from the earthly to the
heavenly temple." DA 166. Thus while the
heavenly sanctuary was conceived in the days of eternity, and in an
accommodated sense might be said to have existed from eternity, it Page 83 could not actually
function until after the death, resurrection and ascension of Christ when
He was anointed High Priest. On this
question, M. L. Andreasen in his book, The Book of Hebrews, page 3289,
states, "Verse 8 (of Heb. 9) means that the way into the true holies
(the heavenly sanctuary) was not manifested so long as the service in the
Mosaic tabernacle (the earthly sanctuary) was still meeting the mind of
God" On page 330 he further states, "the way to the heavenly
sanctuary would be open when the earthly sanctuary had fulfilled its
appointed mission." The Heavenly
Sanctuary Anointed.
The lamb, "a male of the first year" which the priest offered
morning and evening as a consecration of Israel to God, represented Christ
when at the beginning of His earthly life, He entered the court of
earth to become the Sacrifice which God gave for "the world." John
3:16. The "ram of consecration," Ex. 20:22, a mature male sheep,
which Moses (who represented God) offered when the earthly sanctuary was set
up, symbolized Christ as a Sacrifice at the close of His life on
earth. As the service in the earthly sanctuary could not begin until this
sacrifice had been offered and until both the sanctuary and the priests had
been anointed, Ex. 40:9-15, 29, so the service in the heavenly sanctuary
could not begin until Christ the true Sacrifice had been offered on Calvary,
and until at His ascension, He had been anointed High Priest, and "the
most Holy" the heavenly sanctuary, had been anointed. Dan. 9:24. This
was the last prophetic event before the close of the 70 weeks. The True
Tabernacle Set Up.
The Lord Himself "pitched" the true tabernacle. Heb. 8:2. The word
here translated "pitched" is better rendered "set up," as
by Moffatt.. As Moses, who was a type of God, set up the first tabernacle at
Sinai, so God "set up" the true tabernacle, which was its antitype.
God "set up" the true tabernacle' that is, He organized and
arranged all the forces of heaven to cooperate with Christ in the work of
redemption,--all heaven was staged for that momentous event. This gives us a
very different picture from that of a tent pitched or a building erected. If
it were a tent or a structure of some kind, how large would it have to be to
enclose all the vast number of angels that surround the throne? And what
would be its roof? The earthly sanctuary was but "a faint reflection of
its vastness and glory," which "no earthly structure could
represent." GC 414; PP 357. This sanctuary
into which Christ entered at His ascension is called "heaven
itself." Heb. 9:24. "Christ is not entered into the holy places
made with hands, which are figures of the true; but into heaven itself,"
into the heavenly sanctuary. And in this sanctuary, "not made with
hands" but "set up" by God, Christ began His ministry as our
heavenly High Priest. "Heaven
Itself." Let us dwell for a moment on the expression "heaven
itself." Heaven is defined by Webster as the abode of God; also, the
firmament or sky. When Paul speaks of "heaven itself," Heb. 9:24,
he evidently refers to the abode of God. He also called this "the third
heaven" or "Paradise." II Cor. 12:2,4. The
"firmament" with which God surrounded this earth at creation would
then be the first heaven, (if we may number it), and the space between
these two would be the second heaven. As the first heaven
surrounds this earth, so the third heaven surrounds Paradise, the
dwelling place of God. Just as the first heaven, the firmament, at creation
was an inseparable part of the earth itself, so the third heaven is an
inseparable part of "heaven itself," or Paradise. Paul was caught
up "to" the third heaven, "into Paradise." Paradise which
is but another name for the city "which hath foundations, whose builder
and maker is God," Heb. 11:10, is the dwelling place of God. Therefore,
the heavenly sanctuary (of which the earthly, His dwelling place on earth,
was a type) is the real dwelling place of God. Page 84 By the law of
comparison and equality, the heavenly sanctuary therefore is "heaven
itself," "into" which Christ entered at His ascension, Heb.
9:24, the Paradise "into" which Paul was caught up. Whether all
or only part of "heaven itself," or Paradise, or the City of
God, is devoted to the work in the heavenly sanctuary, we are not told, but
we do know that sufficient space is thus occupied to accommodate all the
innumerable heavenly beings who assist Christ in the work of redemption. The
Priesthood of the Heavenly Sanctuary.
Not only were the "holy places" of the earthly sanctuary and
"the things" in it a type of the "true tabernacle," but
the earthly high priest was a type of Christ, the heavenly High Priest. Up to
the time of His ascension, there had been no actual priest in heaven. Till
then the priesthood was confined to the earthly sanctuary. When, at His
ascension, Christ began His work as High Priest, a full representative
priesthood was established. They were the "multitude of
captives," Eph. 4:8, margin, who "came out of the graves after His
resurrection," Matt. 27:52, 53, and ascended with Him. These are now
acting as "priests unto God." Rev. 5:9,10. Redemption
Before Calvary.
Since before Calvary there was no Priest in heaven, and since "without
shedding of blood there is no remission" of sin, Heb. 9:22, how did man
have redemption before Calvary and before Christ became High Priest? On this
point, we should remember that Christ was "the Lamb slain from the
foundation of the world," Rev. 13:8,--from the time of that secret
"counsel of peace" between the Father and the Son, Zech 6:13,
"before the creation of the earth." PP 63. This, the promised
Sacrifice, is "the mystery which...now (by his actual sacrifice) is made
manifest to His saints," "unto our glory." Col. 1:26; I Cor.
2:7. It was in that secret counsel with the Father "before the
foundation of the world" that Christ was "foreordained" as a sacrifice.
I Peter 1:18-20. "Before the world began," salvation "was
given us in Christ Jesus." II Tim. 1:9. Then it was that Christ offered
His life to redeem man if the need should arise. The need arose in the garden
of Eden, when our first parents fell under the dominion of Satan,. From that
time to the cross, fallen man had forgiveness and redemption through faith in
the promised blood of Christ; since Calvary, he has forgiveness and
redemption through faith in His shed blood. The Ministry
in the Heavenly Sanctuary Today.
Since there are no types in heaven, it seems evident that when John was given
a vision of the heavenly sanctuary, he was shown the living throne of God,
antitype of the ark with the mercy seat and the Shekinah; he was shown Jesus
as our Intercessor, offering His righteousness as sweet incense before the
throne, antitype of the golden altar and the golden censer, both of which had
to do with the offering of incense which represented the righteousness of
Christ; he was shown the "seven Spirit of God," antitype of the
seven-branched golden candlestick "burning before the throne." Thus
in the heavenly sanctuary today are united all the persons of the
Godhead--Father, Son, and Holy Spirit in His sevenfold power in behalf of our
salvation, while angels, obeying the "voices" which like
"thunderings" proceed out of the throne, speed like flashes of
"lightning," Rev. 4:5, eager to be sent forth "as ministering
spirits...for them who shall be heirs of salvation" Heb. 1:14. These
angels are the antitype of the cherubim of shining gold engraved in the walls
and embroidered in the ceiling and the vails of the earthly sanctuary. As
time with rapid pace hastens to its close, the Spirit of God "maketh
intercession for us with groanings which cannot be uttered." Rom. 8:26.
Think of it! Especially at this time, when the destiny of the human race
hangs in the balance, so great is the solicitude of the Holy Page 85 Spirit for your
salvation and for mine, that it is beyond words. Only deep groanings can
express His soul agony for sinful man. This work of the Father, Son, and Holy
Spirit, together with that of the angels, is the work now in progress in the
living sanctuary, "the greater and more perfect tabernacle, not made
with hands," "the true tabernacle which the Lord pitched, and not
man." Heb. 9:11; 8:2. Summary. To sum up, let us group together
in a clear picture the salient features of the heavenly sanctuary as typified
in the earthly. First, that there is no court in heaven, that this
earth where Jesus, the true Sacrifice, suffered and bled and died, is the
court of the heavenly sanctuary. Second, that "the greater and
more perfect tabernacle" is "heaven itself" whose
"vastness and glory" could not be represented in any "earthly
structure" or "building" made with hands. Third, that
the sanctuary above has two "distinctive places," the holy place
where Christ began His work as High Priest, and the most holy, where He now
officiates as Judge. Fourth, that there are no types in heaven, that
the earthly building and the things in it are "not the very image of the
"things" in heaven, but only their "shadow." Fifth,
that in the heavenly sanctuary all "the things" are real and
living, antitypes of "the things" made with hands. Sixth,
that the heavenly sanctuary was not made with hands, but was set up by God
when the earthly had fulfilled its purpose. Seventh, and most
important of all, that the final work for man's redemption by the Father,
Son, Holy Spirit, and the angels, is now in progress in the heavenly sanctuary,
and will soon close. Then, "the harvest," which is "the end of
the world," Matt. 13:39, will be past, the wheat, the redeemed, will be
gathered into the heavenly garner, and the chaff will be burned up. Matt.
3:12. CHAPTER PREVIEW 16.
CHRIST ENTERING THE HOLY PLACE OF THE HEAVENLY SANCTUARY _________________
Page 87 16. CHRIST ENTERING THE HOLY PLACE OF THE HEAVENLY
SANCTUARY _____________________ "Psalms
Concerning" Jesus.
Many of the Psalms are prophecies of experiences through which Jesus would
pass during His life on earth--"things...which were written...in the
"Psalms concerning Me." Christ declared. Luke 24:44. In connection
with His entrance into the holy place in heaven, we may look for a moment to
Psalms 22, 23, and 24. The
twenty-second Psalm, called "The Calvary, or Golgotha Psalm,"
begins with the agonizing cry of Jesus, "My God, My God, why hast Thou
forsaken Me?" Mark 15:34. It ends with, "He hath done this!"
or, as the Hebrew has it, "It is finished!" John 19:30. The
twenty-third Psalm has been called "The Psalm of the Resurrection,"
because the resurrection follows His "walk through the valley of the
shadow of death." It is a prophecy of the unspoken experiences of Jesus
as He passed through the "valley." It expresses a marvelous triumph
of faith, especially in its closing words:
Following this
is the twenty-fourth Psalm, which may be called "The Ascension
Psalm," This Psalm of triumph is the climax of the two preceding ones.
It foretells some of the wonderful experiences of Christ's ascension from the
court of this earth to His entrance into the heavenly sanctuary--into
"heaven itself." Heb. 9:24. Their
Fulfillment in A.D. 31.
The experiences prophesied in these Psalms were fulfilled at the last
divinely recognized Passover and Pentecost, in the crucifixion, resurrection,
ascension, and inauguration of Jesus, when the sacred significance of the
work of the priests in the earthly sanctuary ended and the ministry of Christ
as High Priest in the heavenly sanctuary began. In A.D. 31 two
Passovers were observed--not only the one celebrated by the Jewish people
generally, but the one Jesus and His disciples observed one day early. The
former was prepared at the regular time, "in the evening" of Abib
14, and eaten the following night, the beginning of Abib 15. For fifteen long
centuries, since the institution of the Passover at the time of the Exodus,
this practice had been followed. From this, "Some have suggested that
the meal Jesus and the Twelve ate together was not the regular Passover
repast; but the synoptic record makes clear that it was indeed the
Passover they ate together. See Mark 14:12,16,17; Luke 22:7,8,13-15; DA
642, 652." Raymond F. Cottrell, in R&H, June 9, 1955, page 18;
Emphasis supplied. This statement should be remembered, for it is the key to
other points sometimes misunderstood. When was this
last true Passover prepared and eaten? "When the feast of unleavened
bread drew nigh, which is called the Passover," Jesus told His disciples
to "prepare...to eat the Passover." On the first day of the feast,
"When they killed the Passover," "they made ready the
Passover." Mark 14:12; Luke 22:7,13. This preparation was made on
Thursday, Abib 13, one day before the regular time, the historic time for
slaying the paschal lamb being Abib 14. Page 88 Ex. 12:6.
"When the even was come (the beginning of Abib 14), He sat down with the
Twelve, and they did eat." Matt. 26:20, 21. This also was one day before
the regular time for eating the Passover. "According to the best available
astronomical information, Nisan (Abib) 14 fell on Friday, April 27, in A.D.
31, the year of the crucifixion." Raymond F. Cottrell, in R&H June
9, 1955. Why Jesus
Observed this Passover One Day Early.
Why did Jesus depart from an age-long and well-established custom? Apparently
one reason for doing so was that his death might coincide with the slaying of
the paschal lamb, and thus perfectly fulfill the type. Another reason: "Jesus
knew that His hour was come that He should depart out of this world unto the
Father and because "He loved His own...unto the end." He desired to
prepare them for that ordeal. John 13:1,19. Further, because the death of the
paschal lamb symbolized the death of Christ as the Redeemer of the world, it
was to be "an ordinance forever" Ex. 12:19,--the work of redemption
was never to be forgotten. Now that the Passover type was soon to pass away,
it was necessary that another ordinance be provided to take its place, thus
perpetuating the memory of redemption. It is obvious, of course, that this be
done at once, because when the day ended, He would be lying in the tomb, and
in that event, an important link in the plan of salvation would be missing.
For all these reasons, it was necessary that Christ eat the Passover one day
before the regular time. These reasons are all comprehended in His words,
"With desire I have desired to eat this Passover with you before I
suffer." Luke 22:15. The Lord's
Supper Instituted.
Knowing that the Passover as a sacred ordinance was about to pass away, Jesus
now instituted the Lord's Supper "as a memorial of the same event of
which the Passover had been a type." PP 539. The paschal lamb had
pointed forward to His death; the Lord's Supper was to point back,
commemorative of His broken body and His spilled blood. Luke 22:16--20. Before the
disciples were prepared to partake of the sacred emblems of the Lord's
Supper, their hearts must be cleansed from all selfish ambition to be the
greatest and from all unholy feelings toward one another. Each one must first
"examine himself." I Cor. 11:28. For this, a preparatory service
was necessary to teach humility and unselfish service. As a "type of the
higher cleansing of the soul." DA 646, Jesus proceeded to wash the
disciples' feet. The purpose of this humble service on the part of their Lord
and Master was to remove from their hearts all evil thought, and implant a
willingness for any Christian service. Without this cleansing the heart could
not "enter into fellowship with Christ" and be "prepared to
receive the communion of His body and His blood." DA 650. They would eat
and drink "unworthily" and thus "be guilty of the body and
blood of the Lord." John 13:4-17; I Cor. 11:26-29. When Jesus finished
this service, He instituted feet washing as a sacred ordinance to precede the
Lord's Supper, saying, "I have given you an example that ye should do as
I have done to you," John 13:16, an ordinance to continue until type
reaches antitype, "the higher cleansing" when all the redeemed have
been washed in the blood of the Lamb." Jesus
Fulfilling the Types of the Passover Supper. Nisan 14 was a long day of agonizing
suffering culminating in His crucifixion. That same night, the chief priests,
seeking "how they might take Him by craft, and put Him to death"
before the Passover, Mark 14:1, 10, 11, 43-46, bribed Judas to betray
Him--Judas, whose feet Jesus had washed only an hour or so before! "For
envy they had delivered Him" Matt. 27:18, to a band of officers from the
chief priests Page 89 who, having
sought false witnesses against Him, bound Him and led Him to the high priest.
John 18:3,12,13. From the high priest's palace, as soon as it was day, He was
taken before the council where, because He said He was the Son of God, the
high priest accused Him of blasphemy and therefore guilty of death. Luke
22:66-71; Matt. 26:63-66. While it was
till early, He was led into the judgment hall, where the priests themselves
went not lest they be "defiled" and thus disqualified to
participate in the Passover. John 18:28. They seemed not to understand that
the things which defile a man come from the heart--evil thoughts, murders,
false witness, blasphemies, etc. John 18:28; Matt. 15:18-20. Because they
could not enter into the judgment hall, they persuaded the multitude, whom
they had influenced, to regard Christ as an imposter, a deceiver, to cry out,
"Crucify Him," a cry in which they themselves joined "with
loud voices" when He was brought forth. Matt. 27:20-25, 63; John 19:6;
Luke 23:18,23. During and
following His trial, He was scourged, reviled, derided, and railed upon. His
persecutors spit on His face and smote Him on the head. They put on Him a
crown of thorns and a purple robe, and mockingly cried, "Hail, King of
the Jews!" Matt. 26:27; 27:28-31. All this and much more, He calmly endured,
and instead of being overwhelmed by such cruelty and injustice, He was not
thinking of Himself but for others, one of His last acts being to provide for
the care of His mother. John 19:25-27. Even when He was nailed to the cross,
His enemies continued their insults and abuse, yet still as He hung there
amidst all His agonizing sufferings, He had no unkind feelings toward them,
but prayed, "Father, forgive them, for they know not what they do."
Luke 23:33, 34. In these bitter afflictions, Jesus completely fulfilled
"both as to the event and as to the time," GC 399, the types of the
Passover Supper!--the "bread of affliction," Deut. 16:3,4, and the
"bitter herbs," He Himself being the lamb "roast with
fire." "Let the imagination grasp each scene. As we thus dwell upon
His great sacrifice for us, our confidence in Him will be more constant, our
love will be quickened, and we shall be more deeply imbued with His spirit.
If we are saved at last, we must learn the lesson of penitence and
humiliation at the foot of the cross." DA 83. It seems almost
incredible that the Jews, and especially the leaders of the temple service,
should be guilty of having any part in putting to death Him to whom all the
rites of their sacrificial service had for centuries pointed, to show their
faith in Him as their Redeemer. But they were "the whole council,"
or Sanhedrin, Mark 15:1, determined to put Him to death before the Passover,
for "if the trial and crucifixion were not brought about at once, there
would be a week's delay on account of the celebration." DA 703. See
diagram. The Secret
of His Victory.
Under these most trying conditions, how could Jesus be so completely without
sin? Was it not because He was familiar with the Scriptures? He knew that His
hour was come when He was to be "brought as a lamb to the
slaughter," and though "oppressed and afflicted," He was not
to open His mouth. Isa. 53:7. He knew that Judas would betray Him for
"thirty pieces of silver" which was "a goodly price."
Zech. 11:12,13. He knew that "for envy" and "by craft"
the chief priests would deliver Him to be crucified. Ps. 69:4; Mark 15:10;
Matt. 27:18. He knew that in His thirst He would be given vinegar to drink.
Ps. 69:21. In fact, from the Scriptures, He understood the whole situation.
Therefore, when He was unjustly accused of the chief priests and elders,
"He answered nothing...never a word." Matt. 27:12, 14; Mark 16:3,5.
He knew what
death He must die, John 12:32, 33; 18:11, and that the Scriptures must be
fulfilled, Matt. 26:52-56; John 13:18, and with a calm faith and steadfast
trust in God, He unresistingly submitted Himself to His persecutors. All this
He did for your salvation and for mine. It was "for the joy Page 90 (the joy of
seeing souls saved) that was set before Him (that He) endured the cross,
despising the shame." Heb. 12:2. He was about to become our
"merciful and faithful High Priest" and it was through suffering
that he was made perfect. Heb. 2:10,17. Because He was "in all points
tempted like as we are, yet without sin," He is touched with the feeling
of our infirmities, and He is able to succor them that are tempted. Heb.
4:14,15; 2:18. Jesus died, not entirely from crucifixion, for when the
soldiers came to hasten the death of the malefactors, He was dead already.
John 19:33. He died of a broken heart, for of Him it is written,
"Reproach hath broken My heart." Ps. 69-20. Our time of
test and trial is just ahead, and if day by day we follow the example of
Jesus, making the Scriptures our safeguard, we shall come off "more than
conquerors through Him that loved us." Rom. 8:35-39. Jesus the
True Paschal Lamb.
Jesus, the true Paschal Lamb, "the Lamb of God, which taketh away the
sin of the world," John 1:29, was crucified the sixth hour of Nisan 14,
and He died the ninth hour, 3:00 p.m., in the evening," Ex. 12:6; Mark
15:33-37, literally "between the two evenings," a perfect
fulfillment "not only as to the event but as to the time," GC 399,
of the paschal lamb slain between 3:00 p.m. and sunset. "When the loud
cry 'It is finished'" came from the lips of Christ, the priests were
officiating in the temple. It was the hour of the evening sacrifice. The lamb
representing Christ had been brought to be slain....The earth trembles and
quakes....With a rending noise the inner vail of the temple is torn from top
to bottom by an unseen hand. Matt. 27:50,51. The most holy place of the
earthly sanctuary is no longer sacred....Type has met antitype in the death
of God's Son." DA 756, 757. And yet, even though they, the temple
leaders, witnessed all these things, their spiritual eyesight was so blinded
that they did not recognize them as the end of the temple service. They were
indeed "blind guides." Matt. 23:13-16. With His blood,
Jesus had signed "the emancipation papers of the race." MH 90, and
"the death knell of Satan was rung." GC 503. His death was Heaven's
announcement that the Passover was now fulfilled in "Christ our
Passover." I Cor. 5:7. From that time the Passover "lost its
significance," DA 723; PP 539, and its observance henceforth would be
but an empty form, a mere farce. The whole system of offerings included in
the ceremonial law was done away. The Passover Jesus ate with the Twelve was
indeed the last Passover divinely recognized. Ceremonial
Sabbaths Abolished.
In this connection it is important that we understand the difference between
the "sabbaths" of the yearly ceremonial feasts, and the
"sabbath of the Lord thy God" which is part of His eternal law, the
Ten Commandments. Of the former there were seven each year. Of the latter
there were and still are fifty-two, one each week. Because each of the former
came once a year, they are sometimes called "yearly sabbaths." The
latter is the "weekly Sabbath" coming the seventh day of every
week. The weekly Sabbath is a memorial of creation. Gen. 2:1-3; Ex. 20:8-11.
It is not a type pointing to the death of Christ, as were the sacrifices of
the ceremonial or yearly Sabbaths. It has no connection whatever with the
seven "yearly sabbaths." These latter are "beside the Sabbath
of the Lord." Lev. 23:38. They are all listed in Leviticus 23:
Page 91
These days were
called "sabbaths" because concerning each the command was, "Ye
shall have an holy convocation: ye shall do no servile work therein."
"It shall be unto you a sabbath of rest." Lev. 23:7,8,32. From this list
it will be seen that while the weekly sabbath always comes on the seventh day
of the week, these yearly "sabbaths" came not on any regular day
of the week, but on a certain day of the month, and, like December
25, or July 4, or one's birthday, the day of the week on which they fell
varied from year to year. Whenever a ceremonial "sabbath" fell on
the regular weekly "Sabbath," as it would about once in seven
years, being a double sabbath, it was called "an high day." John
19:31. Many sincere
but uniformed Christians have been taught that the weekly Sabbath--"the
Sabbath of the fourth commandment," Ex. 20:10--was "nailed to the
cross" at the death of Christ, and that in honor of His resurrection on
the first day of the week, Sunday thereafter became the weekly Sabbath of the
New Testament. But nowhere in the Bible is there any authority for this
supposed change. Beware of it, for it is one of "the wiles (sly tricks,
Webster) of the devil," Eph. 6:11, to turn men away from obedience to
the eternal law of God. The
"sabbaths" observed in connection with the yearly feasts were part
of the ceremonial law which prefigured the sacrifice of Christ on Calvary,
and when at His death they met their antitype they automatically came to an
end. These are the "sabbaths" that were "nailed to the
cross" and abolished. Not so with the Sabbath of the fourth commandment,
which being part of God's eternal law will never cease; it will be observed
by all who enter in through the gates of the Holy City, and who finally have
an eternal home in the new earth. Rev. 22:14; Isa. 66:23. Jesus the
True Wave Sheaf.
As the Sabbath drew on, Luke 23:50, the body of Jesus was tenderly taken down
from the cross and laid in Joseph's new tomb. John 19:38-42. Here He quietly
rested over the sacred Sabbath, His persecutors and murderers had
accomplished their wicked design, and while Jesus lay in the tomb, they were
having "an high day" celebrating a Passover that had lost its
significance. As Israel had a day of great rejoicing when delivered from
Egyptian bondage, singing, "The Lord hath triumphed gloriously,"
Ex. 15:1,21, even so, when Christ rested "from the work of
redemption," "all Heaven triumphed in the Saviour's victory."
DA 758,769. "A shout of triumph rang through every world." PP 70. Early Sunday
morning, Abib 16, (see calendar p. 276) "while it was yet dark,"
the women came to the sepulchre with sweet spices to anoint the body of
Jesus; but He was not there. "Two angels stood by them in shining
garments," Luke 24:4. One of them, the angel Gabriel, who had rolled
away the stone, told them that He had risen. Matt. 28:1-6; DA 780. Quickly,
they carried the news to the disciples. As soon as the soldiers recovered
from the dazzling light of the angels which had caused them to fall as dead men,
they went to the chief priests and told them all the things that were done.
The priests, trembling, gave them "large money" bribing them to
say, "The disciples came by night and stole Him away, while we
slept." Matt. 28:11-15; DA 782. Truly, what they had feared, had come to
pass, so that their last error was indeed worse than the first. Matt.
27:62-66. When Jesus by
His death fulfilled the type of the paschal lamb, redemption was secured to
all who accept the Sacrifice. But, although secured, it was not at
that time completed. It will be completed when the decree goes forth,
"He that is righteous, let him be righteous still, and he that is holy,
let him Page 92be holy still."
Rev. 22:11, 12. At His resurrection, Christ fulfilled the type of the wave sheaf
of first fruits. Lev. 23:16. He was the true wave sheaf, the "first
fruits of them that slept." I Cor. 15:20, and the resurrection of them
who die in the Lord was secured. It will be completed at the
first resurrection, Rev. 20:6. Both these types were fulfilled "not only
as to the event, but as to the time." GC 399. The Forty
Days After His Resurrection.
Early on the morning of His resurrection, Christ ascended to His Father. John
20:16, 17. He had fulfilled His pledge to give His life a ransom for fallen
man. The Father accepted the sacrifice, and ratified the covenant He had made
with His Son in their "counsel of peace." Zech. 6:13. When this
compact was sealed Christ "entered upon His mediatorial work." DA
819. Then He returned to His followers in a world of sin. [Note by Ron
Beaulieu: Could this be an example of Christ entering the Most Holy Place at
His ascension to present His sacrifice, then leaving that apartment, coming
to earth, and later returning to complete His mediatorial work in the Holy Place
until 1844, at which time He entered the Most Holy Place on the antitypical
Day of Atonement?]
For forty days
after His resurrection, Christ remained on this earth, "showing Himself
alive....by many infallible proofs...and speaking (to the disciples) of the
things pertaining to the kingdom of God." Acts 1:3. As this time neared
its close He commanded the disciples "that they should not depart from
Jerusalem, but wait until they should be baptized with the Holy Ghost."
and receive power for witnessing, vs. 4, 5, 8. This was the fulfillment of
the promise He had given them before His death. "It is expedient for you
that I go away; for if I go not away, the Comforter will not come unto you;
but if I depart, I will send Him unto you." Henceforth the Comforter,
the Holy Spirit, was to be Christ's representative on earth. John 16:7,13,14.
These forty days ended on the 25th day of the second month. (See calendar, p.
276). Entering the
Holy Place of the Heavenly Sanctuary.
After forty days, He again ascended, this time to enter upon His work
"as Priest and Advocate in the heaven of heavens." DA 757; Heb.
4:19,20; GC 420. In triumph, such as no earthly conqueror ever knew, He
ascends. Nor does He go alone. "When He ascended up on high, He led a
multitude of captives," Eph. 4:8, margin,--those who came out of their
graves "after His resurrection, and went into the holy city, and
appeared unto many." Matt. 27:50-53. Christ is "the first begotten
of the dead." Rev. 1:5; that is, the first to rise from the dead by His
own power, John 10:17,18, and these redeemed ones are trophies of His triumph
whom He presents to His Father. Rev. 5:8-10; DA 829,834. We do not know
who these honored ones were, but we do know that they were raised out of
graves in countries where Abel, Noah, Abraham, Isaac, Jacob, Joseph, Isaiah,
Jeremiah, Ezekiel, Daniel, Ester, John the Baptist, and other noble worthies
were buried before Christ Himself was laid in the tomb. "They were
chosen and holy ones of every age, from creation down even to the days of
Christ" EW 184. They were redeemed "out of every kindred, and
tongue, and people, and nation." Rev. 5:8-10. As He ascended
from the court of earth, "a cloud (of angels) "a living cloud"
received Him out of their sight." Acts 1:9. With songs of joy they
escorted Him to the Father in heaven. Two angels, "the most exalted of
the angel throng," the same two "who had come to the tomb at His
resurrection and...had been with Him throughout His life on earth,"
lingered for a moment to comfort the disciples who were left behind, [with]
the assurance that He would come again and receive them unto Himself. John
14:1-3; Acts 1:9-11; DA 831. One of these angels was Gabriel, the "angel
of the Lord," Luke 1:11:19, "he who fulfills the position from
which Satan (Lucifer) fell," "he who on the hills of Bethlehem
proclaimed Christ's birth," and who rolled away the stone at His
resurrection. DA 779, 780. [All emboldened emphasis supplied by Ron
Beaulieu]. Page 93 At Heaven's
Gates.
As the procession reaches the gates of the heavenly city, the question is
asked, doubtless concerning the accompanying redeemed "multitude:"
With this
answer, these highly favored ones "receive the blessing of the
Lord." vs. 8.--their graduation diplomas and credentials, if you please,
preparatory to the entering into the City. The Welcome
Home Song.
Then begins that wonderful welcome home song. With rapture and confidence the
angels sing out to those within, "Lift up you heads, O ye gates; and be
ye lift up, ye everlasting doors; and the KING OF GLORY shall come in!" The angels
within joyfully ask, "Who is this KING OF GLORY?" Back comes the
answer from those who attend Jesus, "The Lord strong and mighty, the
Lord mighty in battle. (The Eternal, conquering from the fight.--Moffatt.)
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and
the KING OF GLORY shall come in!" Again the
angels from within ask, "Who is this KING OF GLORY?" And the answer
comes ringing back, "The Lord of hosts, He is the KING OF GLORY. Selah.
Ps. 24:7-10. And so, as in antistrophe, they sing back and forth until all
heaven echoes and re-echoes with their joyous music. "Selah!"
This wonderful anthem closes with the word selah, which, in the
musical nomenclature of the Hebrews, is so full of beautiful meaning that it
should never be omitted in reading. One authority states that it is an
exclamation like Hallelujah, and corresponds to the Amen which
closes many of our modern anthems. Another says it indicates that what has
been said deserves to be remembered always, that it is a word of emphasis
used to give weight and importance to, and to indicate the truth of, that
which is sung or spoken. In this sense it is like Amen. Still another
states that it indicates a pause in the music when the voices are silent
while the instruments or orchestra "burst in more strongly during the
silence of the song." Probably all these authorities are correct, depending,
to some extent at least, on the setting of the word, the general idea
being--here is something of exceptional interest and importance; pause and
meditate upon it and remember it always. Whichever
meaning we choose to accept, its setting in this twenty-fourth Psalm leads us
to the conclusion that when the ascending procession reaches the gates of the
City, there is a reverent pause and a short period of silence. 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." DA 835. As the angel
accompanying Jesus join those within the City, they form a united chorus of
"ten thousand times ten thousand and thousands of thousands"' of
voices. Then in a note higher, and with all the pleasing variations of the
closing strains of a mighty oratorio, all heaven seems to overflow with joy
and praise as they sing their grand finale:
With such a
display of exultant musical power, we may be sure that this closing burst of
vocal and instrumental music gave "weight and emphasis" to this,
one of the finest musical compositions ever written. Page 94 A Royal
Reception.
As the "everlasting doors" swing open and the risen Saviour crosses
the threshold of the heavenly sanctuary, what a multitude awaits the meek and
lowly One! What a reception! Not only the "innumerable company of
angels," Heb. 12:22, are assembled to honor their adored Commander, but
here also are "the representatives of the unfallen worlds....the
heavenly council before which Lucifer had accused God and His Son....and over
which Satan had thought to establish his dominion,--all are there to welcome
the Redeemer,...eager to celebrate His triumph." DA 833,834. Here to the
"door" of the heavenly sanctuary , antitype of the door to the holy
place of the earthly sanctuary, the very gate of heaven, the Father Himself
has come to welcome His only-begotten and well-beloved Son. Seated on His
magnificent throne of indescribable glory encircled by the rainbow of
promise, and surrounded by cherubim and seraphim, He eagerly awaits the
arrival of the Conqueror. In this exalted position, He is the most prominent
figure in the vast assembly. Here Christ
"entered in once into the holy place, having obtained eternal redemption
for us." He entered not into "the holy places made with hands,
which are a figure of the true; but into heaven itself, now to appear in the
presence of God for us." Heb. 9:12,24. God's Throne
a Moving Throne.
Do you ask how it is that God's throne at this time appears in the holy place
of the heavenly sanctuary instead of in the most holy place, as symbolized in
the earthly sanctuary? Being only a type, the earthly could not fully
represent the heavenly, because its parts, such as the ark, the golden altar,
the candlestick, etc., had no inherent power, while their antitypes in the
heavenly sanctuary are full of life and activity. God's throne, the
antitype of the ark with the mercy seat, is a living, moving throne. Sometimes
it was seen at the "threshold of the house"--at the door-- and
again it "stood over the cherubim." Eze. 9:3; 10:18; Rev. 4:1-6.
"Whither the Spirit was to go," that is, wherever God desired to
go, the throne went. Eze. 1:12, 20. We must therefore conclude that when
Christ at His ascension entered the holy place to begin His work as High
Priest in the heavenly sanctuary, God with His living throne, moved to
"the threshold of the house," that is, to the door of the holy
place, to welcome His Son. When Christ
began His work of Judgment in the most holy place, God's throne was moved, or
placed, "over the cherubim" in "the most holy place. Dan. 7:9.
When Christ comes back to this earth, He is on the Father's throne,
"sitting on the right hand of power." Matt. 26:64. And finally, in
the redeemed earth, "the throne of God" will be in the City, where
Christ will sit down with the Father "in His throne." Rev. 22:3;
3:21. So, from the beginning of Christ's work in the heavenly sanctuary until
"the kingdoms of this world are become the kingdoms of our Lord, and of
His Christ," Rev. 11:15, the throne of God is not fixed in one place,
but changes its location as His work requires. This agrees with the
exposition of such reliable authorities as Uriah Smith, S. N. Haskell, and
others. A Living
Throne.
The throne of God is the center of life and power, from which heavenly
messengers speed on divine errands like a "whirlwind" and a
"flash of lightening." Eze. 1:4,14. They are "ministering
spirits, sent forth to minister to them who shall be heirs of
salvation." Heb. 1:14. They are sent forth from Him who is on the
throne, for "out of the throne proceed" not only
"lightenings," but also "thunderings and voices" "as
of a trumpet." Rev. 4:5; 1:10. [Note by Ron
Beaulieu: This explains why Ellen White and other messengers of God, often
receive messages and Revelations which come like a "flash of
lightening" to the mind."--End note]. "In the
midst of the throne"--"on each side of the throne, all around
it" (Moffatt) are four living creatures who, like burning coals
of fire, and like lamps "ran and returned as the appearance of a flash
of lightening." Eze. 1:13,14.[All emboldened emphasis on this page--by
Ron Beaulieu]. Page 95 They are full
of eyes "before and behind." Eze. 10:12; Rev. 4:6. And "their
wings (are) joined one to another." Eze. 1:5:9. This would indicate that
each one is a group of beings. John says the first group was like a lion,
king of beasts, representing Him as king, the ox as servant, the man
representing His humanity, and the flying eagle His divinity. These four
groups have been redeemed from the earth. Rev. 5:8-10. The only Bible record
of a redeemed multitude who are now in heaven are those who came out of the
graves after His resurrection," Matt. 27:52,53, and ascended with Christ
to associate with Him as priests in the closing work of redemption. Rev.
5:9,10. Accompanying each was a wheel, a living wheel, "for the
spirit of the living creature was in them." Eze. 10:9,17. They were
"so high that they were dreadful." Their rims and spokes were
"full of eyes all round." Eze. 1:18, Moffatt. They
"were as if a wheel had been in the midst of a wheel. Their whole body,
and their backs, and their hands, and their wings, and the wheels were full
of eyes round about, even the wheels that they four had." Eze. 10:10,
12. From this it would seem that the four wheels, like the four living
creatures, are groups of celestial beings arranged in the force of wheels, or
else a part of the living creatures themselves. However this may be, surely
wings and wheels, whirlwinds and lightnings are far from suggesting
immobility. A Glorious
High Throne.
Describing the throne of God, Jeremiah says, "A glorious high throne
from the beginning is the place of our sanctuary." Jer. 17:12, and
Isaiah says it was "high and lifted up." Isa. 6:1. But Ezekiel
gives the most complete picture. He says that over the heads of the living
creatures with their wheels, was "the likeness of the firmament,"
and "above the firmament....was the likeness of a throne....and as the
appearance of a man above it." Eze. 1:22,26. This
"Man" can be none other than the great Jehovah or the man Christ
Jesus who occupies the throne with the Father. All about the
throne is inconceivable brightness and glory, resplendent with brilliant
colors, having the appearance of devouring fire, the color of amber, yellow.
Eze. 1:4,26. Moses said it rested on "as it were a paved work of
sapphire stone (sky blue), and as it were the body of heaven in his
clearness." Ex. 24:10. The "wheels" were the color of beryl, a
greenish blue, and "their feet....sparkled like the color of a burnished
brass." Eze. 1:7-28. Round about the
throne is a rainbow, Rev. 4:3,--a rainbow more glorious and resplendent that
any ever seen in earthly sky. When Paul was caught up into Paradise, he said
of the things he saw and heard, "it is not lawful for a man to
utter," or, as Moffatt puts it, "no human lips can repeat." II
Cor. 12:4. And surely a study of Ezekiel, especially chapters one and ten,
and Revelation chapter four, will convince anyone that no human language can
portray the marvelous intricacy and glory of the throne of God. To us it may
seem confusion, but in reality all is perfect order and harmony. Here, before
this magnificent throne, the throne of the Father, in the presence of all the
angels of heaven and representatives of unfallen worlds, the angel escort
presents the Son of God. Christ's
Inauguration and Coronation.
At His ascension, Christ's inauguration into holy office began. One of its
most outstanding features was His coronation. He "who was made a little
lower than the angels for the suffering of death....that He....should taste
death for every man," He who only a short time before had worn the
shameful crown of thorns, symbol of the curse of sin which He bore for the
human race, is now seated on the throne at the right hand of the Father of
glory." Eph. 1:17,20. In this exalted position, He is "crowned with
glory and honor," Heb. 2:9, and proclaimed "THE KING OF
GLORY," Ps. 24:7-10. This was His first coronation. Page 96 In the
beginning, Adam was made "a little lower than the angels," but not
for the suffering of death; he also was "crowned with glory and
honor," Ps. 8:5,8, and was given dominion over all the earth. Through
disobedience he lost dominion over all the earth. Through disobedience he
lost both his crown of glory and his dominion, and came under the power of
death. Then Jesus, "the Lord from heaven," fulfilling His covenant
with the Father before the world was, became the second Adam. I Cor.
15:45,47. When on Calvary the victory was won, and He afterward ascended to
the holy place of the heavenly sanctuary, all Heaven welcomed Him as the
"KING OF GLORY." At this time, as the second Adam, He was formally
made "King over all the earth." Zech. 14:9. When this earth is made
new, heaven will be transferred to this planet, and the New Jerusalem where
God's throne is, will be its capital, the seat of His universal government.
GC 426, 427. Then the lost "dominion" will be fully restored, the
second Adam will take possession, and "the government shall be upon His
shoulder." Isa. 9:6. As King of the new earth, He will reign forever and
ever. Amidst the
adoration of the assembled multitude, Christ is enthroned with the Father,
and from this time He "shares His Father's throne." Mark 16:19;
Col. 3:1; DA 832. As the Father receives Him and proclaims Him King, His arms
"encircle His Son, and the word is given, 'Let all the angels of God
worship Him'" Heb. 1:6; DA 834. At this proclamation that vast host of
angels "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;
Rev. 5:11,12. All heaven rings as their voices in lofty strains proclaim,
"Blessing, and honor, and glory, and power be unto Him that sitteth upon
the throne, and unto the Lamb forever and ever." Rev. 5:13; DA 834, 855.
"Being by the right hand of God exalted," Acts 2:33, Christ is
indeed glorified with the glory which He had with the Father before the world
was. John 17:5. This was Heaven's second celebration of His triumphal work in
behalf of man's salvation. The
Anointing of the Holy Spirit.
The closing event of Christ's inauguration was His anointing and the
anointing of the Most Holy. Dan. 9:4. When this took place, the Holy Ghost
descended on the disciples "in rich currents," AA 38, which to them
"was Heaven's communication that the Redeemer's inauguration was
accomplished." AA 39. This indicated that the work of redemption,
typified in the earthly sanctuary, was now fully transferred to the sanctuary
above. The anointing
of Christ for holy office in heaven, and the anointing of the church to be
co-workers with Him on earth, are correlative events. When the church of
believers--"the number of names together were about an hundred and
twenty" Acts 1:13-15--when "they were all with one accord in one
place," the Holy Spirit overflowed on "the church" AA 38,
"the whole congregation" COL 121, and "filled all the house
where they were sitting," and "cloven tongues like as of fire...sat
upon each of them." Acts 2:1-4. This was the fulfillment of His promise,
"Ye shall be baptized with the Holy Ghost not many days hence"--a
baptism that would give them power to be "witnesses both in Jerusalem,
and in all Judea, and in Samaria, and unto the uttermost part of the
earth." Acts 1:5, 8. This baptism took place "when the day of
Pentecost was fully come." Pentecost
the Conclusion of the Passover.
"Pentecost was not an insulated day. It stood as an integral part of the
Passover. The wave sheaf of the Passover and the two wave loaves at Pentecost
tie these two feasts together, making Pentecost the culminating point of the
Pentecostal season." Smith's Bible Page 97 Dictionary,
1914, article Pentecost. "The Jews called Pentecost the concluding
assembly (the conclusion) of the Passover." Fausset's Bible
Encyclopedia, 1914. The fact that Christ's entrance into the holy place of
the heavenly sanctuary marked the end of divinely recognized service in the
earthly sanctuary and the beginning of Christ's ministry in the sanctuary
above is one of the high points in the work of redemption. Therefore we do
well to study it carefully from various viewpoints. First, from
the Viewpoint of the Regular Prescribed Service for Pentecost as
recorded in Leviticus 23:16-20, thus:
This seems a
full day's service, and yet the Bible makes not a single mention of it--never
a word--in connection with the Pentecost of Acts 2. Instead of these typical
offerings, all of which were done away at the cross, the whole day was
devoted to the gift and work of the Holy Spirit, events entirely different
from the regular Pentecostal service as given in Leviticus. Second, from
the Viewpoint of Consecutive Events.
As already noted, the Pentecost of Acts 2 was the conclusion of the Passover
Jesus ate with the twelve which "was indeed the last divinely recognized
Passover for A.D. 31." Following the events from the Passover Jesus ate
on Nisan 14, one day early, to Pentecost of Acts will help to make this
clear. On the night of this Passover, Jesus was betrayed. The closing chapters
of all the gospels are devoted to a record of His sufferings connected with
His trial and crucifixion, also His burial and resurrection. The first
chapter of Acts continues with a recital of the forty days after His
resurrection, His ascension, and the appointment of Matthias by the
church--as they were assembled in "an upper room" "with one
accord." Acts 1:3,9,13-15, 26. Acts 2 follows with a record of the
descent of the Holy Spirit on the day of Pentecost as "they (the church
of believers, AA 38) were all with one accord in one place." Acts 2:1.
From all these consecutive and closely related events, does it not seem
evident that the Pentecost of Acts 2 was indeed the "culminating
point" of the Passover Jesus ate? Third, from
the Viewpoint of the Baptism of the Holy Ghost. It is certain that the
Holy Spirit did not come on the unbelieving Jews. Had these leaders been thus
guided, they would not have bribed Judas at a "goodly price" to
betray His Lord; they would not have cried, "Crucify Him" to the officers
in charge of His trial; they would not have paid the soldier guards "a
large money" to lie about His resurrection; nor would they have put the
apostles in prison, Acts 4:1-3, because they preached a crucified, risen, and
ascended Saviour. Fourth, from
the Historical Viewpoint.
The term historic as applied to these ordinances, means the regular
established dates in Bible history for their observance. Nisan 14 was the
historic date for slaying the paschal lamb, Nisan 15 for eating the Passover
supper, Nisan 16 for offering the wave sheaf. Fifty days from offering the
wave sheaf was counted to Pentecost. Lev. 23:15, 16. While all these dates
are Biblically correct, and for fifteen long centuries they have never
varied, we must remember that the ordinances governed by them were done away
at the cross. The Passover had met its antitype in Christ our Page 98 Passover, I
Cor. 5:7; the wave sheaf of first fruits had met its antitype in His
resurrection, I Cor. 15:20; Pentecost met its antitype when, on the fiftieth
day from the morrow after Christ ate the last true Passover, He sent His
representative, the Holy Spirit, the Comforter, to the early believers, John
16; Acts 2:1-3. At the death of Christ, the whole ceremonial law was
abolished, and because of this, none of these ordinances observed by the
unbelieving Jews in A.D. 31 are mentioned in the Bible. They had "lost
their significance" and were no longer divinely recognized. This fact
marked the end of the Hebrew church and the ushering in of the Christian generation
of the church. As we have just
seen, the gift of the Holy Spirit to the church of believers locates the
Pentecost of Acts 2 as the "culminating point" of the Passover
Jesus ate with the Twelve, which Pentecost came on the fiftieth day from
Nisan 15, the "morrow after" Jesus ate the Passover. This is the
only recorded instance in Bible history when the regular time for observing
these ordinances varied. But, as already noted, this change was necessary on
account of circumstances surrounding the death of Christ. As to the day
of the week on which the Pentecost of A.D. 31 fell, there are differences of
opinion; but instead of entering into these differences, since God wants His
people educated to be "thinkers, and not mere reflectors of other men's
thought" Ed. 17, would it not be better for the reader to decide this
question for himself as to which day of the week the Pentecost of A.D. 31
occurred, remembering the promise, "If any of you lack wisdom let him
ask of God that giveth to all men liberally, and upbraideth not; and it shall
be given him" James 1:5. It is true that
for many years the unbelieving Jews continued the formal routine of these
ordinances. This is shown in Acts 20:16 and I Cor. 16:8, the only two places,
aside from Acts 2, where the word Pentecost occurs in the Scriptures. Both
relate Paul's determination to meet with the Jews on Pentecost. His purpose
for so desiring was, not to observe Pentecost which he well knew had been
done away as a divine ordinance, but because at this time multitudes of the
Jews were assembled, thus affording him a rare opportunity to preach the
gospel to large numbers, and if possible win some to Christ. They have no
hearing on the question before us. This last
Pentecost was one of the most remarkable in the history of the church,
comparable only to the one when God spoke His law in the first Pentecost. Through this
outpouring of the Holy Spirit, the death and resurrection and ascension of
Christ were proclaimed with such convincing and convicting power, that
"the vail that had prevented them (the Jews) from seeing to the end of
that which had been abolished, (the types of the ceremonial law) was now
removed." "The traditions and superstitions inculcated by the
priests were swept away from their minds, and the teachings of the Saviour
were accepted." AA 44. As a result, about 3,000 souls were added unto
them the same day. And later, the number of the disciples multiplied in
Jerusalem greatly, and a great number of the priest were obedient to the
faith. Acts 2:41; 6:7. Because of
this, and because the apostles preached through Jesus the resurrection from
the dead, and because of the miracles they wrought through His name, the
rulers of the temple were "grieved" Acts 4:2, they were
"greatly enraged" AA 40; therefore, at eventide "they laid
hands on them, and put them in hold until the next day," Acts 4:2,3.
This was the end of the day of Pentecost described in Acts 2, the day when
the Holy Spirit was poured out on "the church," "the whole
congregation" of believers. The day following,
the priest and rulers of the temple were gathered together at Jerusalem. Acts
4:5, 6. Since this was the historic time for them to celebrate Pentecost, did
they assemble for that purpose? The Bible does not Page 99 say, but
whether they did nor not, since the Pentecost historically due on Sivan 6 had
been abolished, the Bible makes no mention of its celebration. The Former
Rain and the Latter Rain.
Before the second coming of Christ, there will be another outpouring of the
Holy Spirit, "similar to Pentecost," upon the true believers in the
church, "and with greater power." "The outpouring of the Holy
Spirit on the day of Pentecost was the former rain, but the latter rain which
ripens the harvest will be more abundant." COL 121; Joel 2:23; Hosea
6:3; GC 611, 612. The latter rain
is represented by "another angel come down from heaven, having great
power, and the earth was lightened with his glory." Rev. 18:1. This
angel will "unite his voice with the third angel, (of Rev. 14:9, 10) and
give power and force to his message" as it swells into the loud cry EW
277, 271, when again the church around the circle of the earth will speak
with "tongues of fire." "Notwithstanding
the spiritual darkness and alienation from God that exist in the churches
which constitute Babylon, the great body of Christ's true followers are still
to be found in their communion." GC 390. These, says Jesus, are the
"other sheep...which are not of this fold; them also I must bring."
John 10:16. When the loud cry of the third angel reaches these sincere
Christians who are hungering and thirsting for the truth of God's Word, they
will accept the message of the third angel and come into the fold of the Good
Shepherd, "and there shall be one fold, and one Shepherd." "Like
the stars of heaven, which appear only at night," they are "the
firmament of chosen ones" whom "God has in reserve...that will yet
shine forth amidst the darkness, revealing clearly to an apostate world the
transforming power of obedience to His law." PK 188, 189. The Holy
Spirit in Our Lives Today.
When Christ and the heavenly sanctuary were anointed and the Holy Spirit
overflowed on the disciples, the promise to the early Christian believers
was, "Repent, and be baptized,...and ye shall receive the gift of the
Holy Ghost." Acts 2:28. This promise is not alone for these early
believers; it is for every truly converted person today who repents and is
baptized in the name "of the Holy Ghost." Matt. 28:19. In Paul's day,
"certain disciples" who had been baptized "unto John's
baptism" "with the baptism of repentance" confessed, "We
have not so much as heard whether there by any Holy Ghost," but when
"they were baptized in the name of the Lord Jesus" "they spake
with tongues," Acts 19:2-7, and, like the disciples of Acts 2, they were
prepared to be ambassadors for Christ. As Christ was
about to ascend, His very last words to His disciples were, "Ye shall
receive power after that the Holy Ghost is come upon you: and ye shall be
witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and
unto the uttermost part of the earth." Acts 1:8. This gift of the Holy
Spirit was, and still is, "the promise of the Father" v. 4, to His
disciples, and the commission given by Christ to carry the gospel to all the
world was given, not only to the early disciples, but to His followers to the
end of time. Would it not be well for each of us to check on our individual
Christian experience, remembering that God is more willing to give us the
Holy Spirit than parents are to give good gifts unto their children? Luke
11:13. When the
inauguration of Christ was accomplished, and He began His ministry in the
holy place of the heavenly sanctuary, He sent His followers the Comforter,
the Holy Ghost, to abide with them forever. With His abiding presence,
we shall bear the fruit of the Spirit; "love, joy, peace, long
suffering, gentleness, goodness, faith, meekness, temperance." Gal.
5:22. If this seems too high a standard the Holy Ghost will help our
infirmities. John 14:16, 17; Rom. 8:26. He is also the "Spirit of
Truth" John 16:13, to teach us all things. On Page 100 our part, this
means faithful, prayerful study of the Bible and cheerful obedience to all
its teachings, "for the perfecting of the saints...till we all come in
the unity of the faith, and of the knowledge of the So of God, unto a perfect
man,...that we henceforth be no more children, tossed to and fro, and carried
about with every wind of doctrine....But speaking the truth in love (we) may
grow up into Him in all things." Eph. 4:12-15. Our measuring up to this
standard and our sincere devotion en extending "this gospel of the
kingdom...in all the world for a witness unto all nations," is the
measure of the Holy Spirit in our lives. Jesus Our
Forerunner.
When Christ began His work in the heavenly sanctuary He was our
"Forerunner"--Heb. 6:20--He "entered for us in advance." Moffatt.
The purpose of a forerunner is to announce the approach of someone of
distinction. He is always hailed with joy, but when he has passed by, the
attention of the onlookers is directed toward the one for whom he is the
forerunner. So when the inauguration of our Forerunner was accomplished, the
attention of all Heaven was directed toward His church on earth. From that
time it has been the center of attraction--the object of all Heaven's
solicitude and care. Christ "ever liveth" to encourage and
strengthen His followers on earth. Heb. 7:25. Redemption now "engaged
the attention of our Lord and Saviour." Ed. 136. This fact makes the "hope"
of all who have fled for refuge, "sure and steadfast," "an
anchor of the soul" Heb. 6:18-20. Since He entered within the first vail
as our Forerunner, heaven and earth are closely united. But not until the
redeemed stand on the sea of glass will He "see of the travail of His
soul, and ...be satisfied." Isa. 53:11. CHAPTER PREVIEW 17.
THE CHRISTIAN ENTERING THE HOLY PLACE ____________________
Page 102 17. THE CHRISTIAN ENTERING THE HOLY PLACE _____________________ Preparation
for the Holy Place.
With Christ we have been crucified at the brazen altar. On the altar we have
placed all our evil habits and everything that would tend to draw us away
from Him, these to be utterly consumed in the altar fires. Here we have
dedicated to His service all our time and talents--all that we have and all
that we are, all that we shall ever possess and all that we ever hope to
become--all have been consecrated to the service or our Redeemer. At the
laver we have been cleansed, our past sins have been buried in the watery
grave, and we have risen with Christ to walk in newness of life. As we
advance to the holy place of the earthly sanctuary, we must ever look unto
Jesus, who is not only the author but the finisher of our faith. As our great
Leader, after His resurrection and entrance into the holy place of the
heavenly sanctuary, was anointed with the Holy Spirit, so when we, His
followers, enter the holy place on earth, the words of Peter to the early
Christian believers apply: "Repent, and be baptized...for the remission
of sins, and ye shall receive the gift of the Holy Ghost." Acts 2:38.
Let us weigh this matter well, lest our experience be like those who had been
baptized "unto John's baptism," "the baptism of
repentance," but who had "not so much as heard whether there be any
Holy Ghost." Acts 19:2-5. Then,
"forgetting those things which are behind, and reaching forth unto those
things which are before," we are to "press toward the mark for the
prize of the high calling of God in Christ Jesus." Phil. 3:13, 14. This
is another forward move on The Path to the Throne of God, the
Christian's goal. On this path, we do not walk alone, for His promise still
holds: "Lo, I am with you alway"--all the time, Moffatt.
Matt. 28:20. "I will never leave thee, nor forsake thee." Heb.
13:5. It is our part to deny self, take up the cross, and follow Him. Matt.
16:24. Shall we not from the heart respond:
Pressing
Toward the Prize.
What does this pressing toward the prize involve? It means that we have now
enlisted in God's army; we are His soldiers, volunteers in a life-long
warfare, with Christ and Satan as opposing generals. In this warfare,
"we wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places." Eph. 6:12. To be victorious, we
must "put on the whole armor of God, that ye may be able to stand (to
hold your ground, Moffatt, against the wiles (the "sly
tricks," Webster) of the devil." Eph. 6:11. General weapons
are not employed in this warfare. Instead of guns and bombs, the Captain of
our salvation has provided every soldier with an armor, complete from head to
foot, every part of which is needed if we are to "stand our ground"
against the "sly tricks" of our adversary, the devil. "Stand
therefore,
Page 103
Clad in this armor, "let us
run with patience the race that is set before us," ever "looking
unto Jesus," Heb. 12:1,2, our Mighty Captain, who has never lost a
battle. Thus equipped,
our conversation will be in heaven, Phil. 3:20, because "our citizenship
is in heaven" A.R.V. because "we are free citizens of heaven" Weymouth;
because "we are a colony of heaven" Moffatt; because
"the empire to which we belong is in heaven." Twentieth Century.
Forward, ever
forward, is to be our watchword, remembering that "No man, having put
his hand to the plough and looking back, is fit for the kingdom of God."
Luke 9:62. "After that ye...are known of God, how turn ye again to the
weak and beggarly elements, whereunto ye desire again to be in bondage?"
Gal. 4:9. Or, as Moffatt has it, "How is it ye are turning back again to
the weakness and poverty of the elemental spirits? Why do you want to be
enslaved all over again by them?" Having "put off...the old man,
which is corrupt," Eph. 4:22, "let your conversation be as it
becometh the gospel of Christ." Phil. 1:27. "Having your conversation
honest among the Gentiles: that whereas they speak against you as evil doers,
they may by your good works...glorify God." I Peter 2:12. "Therefore
leaving the principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repentance from dead
works." Heb. 6:1,2. "And be ye kind one to another, tenderhearted,
forgiving one another, even as God for Christ's sake hath forgiven you."
Let us not "give place to the devil...and grieve not the Holy Spirit of
God, whereby ye are sealed unto the day of redemption." Eph. 4:27-32.
With our feet firmly planted on these principles, we are ready to enter the
holy place, which is a type of the holy place of the heavenly sanctuary into
which Jesus has entered. At the Door. Cleansed and having on
the whole armor of God, we advance to the door, the entrance to the holy
place. The door is a fine linen hanging of "blue, and purple, and
scarlet"--all royal colors. On it cherubim are richly embroidered in
shining gold--"figure" or "shadow" of the angels who met
Jesus as He approached the "everlasting doors" of the holy place of
the heavenly sanctuary. Ps. 24:7. The Door and
Its Pillars as Symbols.
The door hanging was suspended on five pillars made of shittim wood,
completely covered with pure gold. Ex. 26:37. Jesus says, "I am the door
of the sheep." "He that entereth not in by the door into the
sheepfold, but climbeth up some other way, the same is a thief and a
robber." John 10:7,11. As elsewhere, the wood in the pillars represents
humanity. Gold is a symbol of Divinity: "Yea, the Almighty shall be thy
gold" Job 22:25, margin. So, having surrendered all, and being hid in
Christ, as the wood is within the gold, we are to be pillars in His temple.
Rev. 3:12. Why was the
door hung on five pillars instead of four as was the gate,
which also represented Christ? No one symbol can fully represent Him; each
symbol represents some special phase of His character or work. The number of
its pillars is five, doubtless for the same reason that the boards of the
wall, of which the door was a part, were held together with five bars.
One writer has said that these pillars may represent the name or character of
Christ in Page 104 its five parts:
"Wonderful, Counsellor, the mighty God, the everlasting Father, the
Prince of Peace." Isa. 9:6. If so, how appropriate that they were of
gold, a symbol of the Almighty. As brass represents victory through
suffering, another writer suggests that the five brass sockets in which these
pillars were set, symbolize the five wounds which Jesus bears in His body
from Calvary as He entered the holy place above. Ps. 22:16; John 19:34. These
brass sockets are also a fitting symbol of our earthly struggles and our
victories, which precede our entrance into the holy place. As all the
articles in the court were of brass, so as we step beyond these sockets of
brass at the door, we leave behind us the last trace of our former
experience, and our longing after earthly things, and if we hold to Him who
"is able to keep us from falling," if we "stand fast...in the
liberty wherewith Christ hast made us free," we need never again be
"entangled...with the yoke of bondage" and overcome by worldly
lusts, which war against the soul. Jude 24; Gal. 5:1. Within the
Holy Place.
Justification, obtained in the court, is our passport into the holy place.
This room is ten cubits wide and twenty long, or at least fifteen by thirty
feet. And what a room! On all sides we see, not brass but pure gold. At the
further end is the vail which separates the holy place from the most holy.
Like the door and the gate, it is of blue, and purple, and scarlet. In it,
figures of cherubim are richly embroidered in gold. The ceiling above is of
the same, with cherubim inwrought with threads of pure gold. All along both
sides are boards covered with glittering gold, and having angel figures
engraved, or reflected, in their shining surfaces. We are literally
encompassed with angel figures, even as Christ was surrounded with real
angels when He entered the holy place of the heavenly sanctuary. As
before stated, these angel figures represent the "innumerable
company" of angels who are connected with the work of the heavenly
sanctuary, "ministering spirits sent forth" to this earth "to
minister for them who shall be heirs of salvation." Heb. 12:22; 1:14; PP
347. Nearest to the
second vail is the golden altar, sending forth the fragrance of its sweet
smelling incense. On our right is the golden table, with its twelve loaves of
life-giving bread, its flagon and other dishes of gold. On our left
"without the vail of the testimony," Lev. 24:3, is the golden
candlestick, the soft lights from which add to the sacred atmosphere of the
room. The rich colors in the ceiling and in the vails, reflected in the
yellow of the golden walls, give the effect of a rainbow surrounding us,
similar to the rainbow around God's throne. Such is the gorgeous place in
which we are to develop true Christian character. Three
Essentials to Winning the Prize.
The three articles of furniture in this apartment symbolize the three
essentials to character perfection, the goal toward which we press. At the
golden table with the bread is represented Bible study, at the golden altar
with the sweet incense is typified prayer, at the golden candlestick is symbolized
service. Because of the feast spread on the table, the holy place has
sometimes been called "The Banqueting Room;"--because of the sweet
incense offered on the altar with our prayers, it has been called "The
Prayer Room."--But in reality it is more than both these; it is
"The Sanctification Room"--the room where, as Webster defines this
word, we experience "the act or process of God's grace by which the
affections are purified, or alienated from sin, and exalted to a supreme love
to God and righteousness." Growing Up
Into Christ.
The court experience, that of being freed from past sins,--is called the new
birth, or the second birth. Then, as "new born babes" I Peter
2:2,--without active sin--we enter into the holy place Pate 105 where we are to
spend the rest of our mortal life. Here we are to "grow up into Him in
all things." Eph. 4:15. Of what does this growing up process consist? First, as babes we
"desire"--cry out after, hunger and thirst for the sincere milk of
the word," illustrated at the golden table that we "may grow
thereby." I Peter 2:2. It is through a study of the Word, and obedience
to it, that we "grow in grace and in the knowledge of....Christ."
II Peter 3:18. Of equal importance to our spiritual growth is prayer,
"the breath of the soul," symbolized at the at the golden altar. As
we thus grow, we become fitted to let our light shine in service for others,
an experience represented by the golden candlestick. God "worketh in you
both to will and to do of His good pleasure." Phil. 2:13. The result of
this three fold experience in Christian growth is sanctification which follow
justification in the court. It is not a theory; it is a life--not a life of
idle dreaming, but one of earnest effort to overcome temptation, and bravely
meet daily duties and trials.
While
justification--the second birth--is the work of a moment; sanctification,
this "growing up" process, is the work of a lifetime, the result of
battles fought and victries won. The Trysting
Place.
Moffatt translates the holy place as the trysting place. Webster defines
tryst as engagement for marriage. The Hebrew rendering of the expression
tabernacle of the congregation, that is, the holy place or the trysting
place, is a place where lovers meet to make engagement for marriage; and in
some countries, the engagement is regarded just as sacred and binding as the
marriage itself. How beautiful is the figure that in the holy place, the
place where we spend our entire Christian life, the place where we grow up
into Christ,--here, day by day, hour by hour, as life's shuttle goes back and
forth, we are weaving the garment of righteousness, the garment of "fine
linen (or silk, Eze. 16:10), clean and white, our wedding garment, that we
may be ready to be accepted as the bride of the Lamb. Rev. 19:7,8. With this
thought in mind, can we not understand the shamefulness of being untrue to
Him to whom we have given our hearts, by going back to the beggarly elements
of the world? Now that we have entered the Trysting place, shall we not
remain true to the One we have promised, that we be not found without the
wedding garment?
CHAPTER PREVIEW 18.
THE SANCTUARY WALL AND ITS FLOOR _____________
Page 107 18. THE SANCTUARY WALL AND ITS FLOOR _________________ Number and
Size of the Boards.
There were forty-eight boards in the wall of the sanctuary, twenty on each
side and eight at the west end. The forty boards on the north and south
sides, and six boards on the west (exclusive of the two corner boards), were
all of one size,--ten cubits long and one and one-half cubits wide, or not
less than twenty-seven inches by fifteen feet. This wall was twice as high as
the wall of the court. Ex. 12,18,26,22,23,25. Reputable
Jewish writers state that the boards were one-half a span thick. A span is one-half
of a cubit, or at least nine inches. Accordingly the boards were about four
and one-half inches thick. Probably this is about correct; at any rate, it
was necessary that they be thick enough for the middle bar to "shoot
through the boards." reaching "from end to end." Ex. 36:33.
Accepting this measure, each board contained a little more than 150 board
feet. How much did one board weigh? One square foot of seasoned oak one inch
thick weighs about four and one-half pounds. Therefore one board weighed approximately
700 pounds without the gold plating. The Corner
Boards.
Whenever the boards at the west end are mentioned, it is always "six
boards, and two boards...for the corners," Ex. 26:22, 23, indicating
that the corner boards were different from the others. They were the same
length as the others; their width, however, was not the same. The Bible
nowhere directly gives their width. How, then, may it be determined? The
second covering, in the roof of the sanctuary was thirty cubits long--just
long enough "to cover it." Ex. 26:7,8,13. The combined height of
two sides of the sanctuary was twenty cubits, thus leaving ten cubits for its
width. The total width of the six regular boards for the west wall was nine
cubits. This left one cubit for the width of the two corner boards, or
one-half cubit for each. Our King James version of Exodus 26:27 reads,
"five bars for the two sides westward." Moffatt renders
this, "five bars for the back or western side." His rendering of
verse 24 explains that the two corner boards formed "a double
support" so that instead of the west end being double, it was the corner
boards that were double. Significance
of the 48 Boards.
The number of boards, 48 in all, was divinely dictated to Moses, whom God so
frequently admonished to follow the pattern. This cannot be passed by without
loss in our spiritual understanding of the sanctuary, "every whit"
of which uttereth His glory. Ps 29:9, margin. As noted in a previous chapter,
Solomon speaks of the sixty court pillars of the sanctuary wall as
"threescore valiant men...of the valiant of Israel," all holding
swords, "being expert in war." These sixty pillars of strong
"victorious" brass, bound together with the white linen wall,
representing the righteousness of Christ, were like a bodyguard of
well-trained loyal soldiers, forming a wall of protection around the
sanctuary. Likewise, the
forty-eight boards, standing "upright," with the imprint of heaven
upon them and bound together in solid rank by bars and pillars, formed
another wall of protection. Why was this protection doubled? Was it not to
indicate that, as in the case of Pharaoh's dream which was doubled unto him,
because "the thing is established by God?" Gen. 41:32. Like this
double protection, so the 144,000, which is a multiple of both 60 and 48,
serve as a double protection, so to speak, in the temple eternal. Like the
Levites who were the teachers of ancient Israel and who camped close around
the earthly sanctuary to do its service and to care for it as it was moved
from place to Page 108 place, so the
144,000 serve in a double capacity. They are not only teachers of redeemed
Israel, but as they follow the Lamb withersoever He goeth, they witness
to other worlds of His saving grace. Significance
of the Corner Boards.
The corner boards of the sanctuary correspond to the corner stone of the
temple built later. Christ is "the precious corner stone," Isa.
28:6; "in whom all the building fitly framed together groweth unto an
holy temple in the Lord: in whom ye also are builded together for an
habitation of God through the Spirit." Eph. 2:19-22. His children are to
be "as corner stones, polished after the similitude of a palace."
Ps. 144:12. The special purpose of the corner boards was to "couple
together" all the boards into one tabernacle, Ex. 26:24; and it is
the work of Christ to bind together the members of His household into one
body. Shittim Wood. In his Bible
Dictionary, Smith tells us that the shittim wood used in the sanctuary was
the wild acacia of the desert--the tree of "the burning bush." In
fact, Sinai itself is so called from Seneh, or acacia bush. The word
shittim is the plural for of the word shittah, the tree itself being called the
shittah tree. It was a small thorny tree, one of specially enduring
quality, requiring much patient labor to prepare it for use, and therefore of
unusual value. These boards were "made boards," Ex. 36:20, and from
their size it seems evident that each one was made of many smaller places
solidly cemented, or in some way fastened together. Shittim wood
was one of the articles mentioned among the gifts that the people were to
bring for the sanctuary: "Every man with whom was found shittim wood for
any work of the service, brought it," Ex. 35:24. and without doubt this
expensive and beautiful timber was part of the spoils brought out of Egypt,
which the Lord foreknew would be needed for the sanctuary. It is quite
likely that some of the Israelites, while slaves in Egypt, were employed in
making such boards for Egyptian palaces and temples. Removing the thorns,
hewing and smoothing and fitting the pieces together is a fit symbol of the
removal of the thorns from our carnal nature, the hewing and polishing that
we must undergo before we can be fitted into the heavenly temple. How
encouraging to know that God does not consume time on worthless material! He
sees the "enduring quality" and unusual value" of each child
of His, and with much patient labor He removes the thorns and does much
polishing and fitting until we are ready for our place in His temple. [Note by Ron
Beaulieu--"The gospel seed often falls among thorns and noxious weeds;
and if there is not a moral transformation in the human heart, if old habits
and practices and the former life of sin are not left behind, if the
attributes of Satan are not expelled from the soul, [and/or the church] the
wheat crop will be choked. The thorns will come to be the crop, and will kill
out the wheat." Christ's Object Lessons, p. 50. If the thorns
[open sinners] are not separated from the church, and/or the church is not
separated from open sinners (and impure doctrine), the wheat will be choked
and it will be impossible for the wheat to mature. This is why we separate
from Babylon and open sinners. Tares, on the other hand, are insincere
believers, who motives we would have to judge in order to deal with them. We
are to dwell with tares but not with thorns. "Thorns
sprung up.--The thorns made it impossible for the wheat to mature (see
Luke 8:14). In the same way secular interest prevent the fruits of the
Spirit (Gal. 5:22, 23) from reaching maturity. Religion is relegated to the
subordinate position of being only one interest among many. For lack of
cultivation it withers and eventually dies. That which the thorny-ground
hearers lack is a moral transformation (COL 50). To them, justification is
the sum and substance of religion, and they fail to realize that the
Christian life consists essentially in the process known as
sanctification--the process by which evil traits and tendencies are replaced
by the perfect life-pattern of Jesus Christ." SDA Bible Commentary, vol.
5, 405. End note]. Carved
Boards Covered With Gold.
Were the boards carved with figures of angels? The Bible does not say. But
Bezaleel was chosen by God to do important work in the construction of the
sanctuary because, among other talents, he was gifted "in carving of
timber" "to make any manner of cunning work." Besides this
natural gift, God filled him with His Spirit "in wisdom, in
understanding, and in knowledge, and in all manner of workmanship." Ex.
31:3,5; 31-33. If the boards were not carved, there was little left to be
carved--merely some parts of the incense altar and the ark. In Solomon's
temple "the cedar of the house within was carved." "He carved
all the walls of the house round about with carved figures of
cherubims." I Kings 6:18, 29. Since Solomon used the wilderness
tabernacle as a guide, we may with considerable safety conclude that the
boards of the sanctuary were also carved with figures of cherubim. But
whether the boards were carved with angel figures and afterward covered with
gold, or whether the gold on the boards reflected in their resplendent
mirror-like surface the gold angels embroidered on the two vails and the
inner covering which formed the ceiling, the lesson is the same--Christ is
the gold; we are the "wood, I Cor. 3:12, and as the boards were
completely covered with gold, so we must be completely covered with His
righteousness before we can occupy a place in His temple. Page 109 Each of the
forty-eight boards was "heavily plated," G.C. 411, on both sides
with pure gold. "This was not simply for ornamentation, but to teach us
that the temple of God must be the same outside and in. In our lives must be
seen what we profess to believe." R.S. Owen in R&H, March 26, 1925,
pp. 11, 12. The Amount
of Gold Used.
The total amount of gold used in the sanctuary was twenty-nine talents and
730 shekels. Ex. 38:24. Suppose we allow five talents and the 730 shekels for
the candlestick (made of one talent, Ex. 25:39), the mercy seat with its two
cherubims, the covering of the ark, the table and its dishes, the incense
altar, the nine pillars--five for the door and four for the vail, the golden
censer, the gold embroidery, and the fifty taches use for the inner covering,
there would be twenty-four talents left for the forty-eight boards, or
one-half talent for each board. A talent of gold weighed about two hundred
pounds. Half a talent added to the weight of the wood in one board would make
each board weigh about eight hundred pounds. The total weight of the gold
used was more than 5800 pounds or nearly 3 tons. Its total value was
$877,000.00 which in today's money value would be approximately
$87,700,000--an incomprehensible sum! Gold a Type. Gold always represents
special value, and as previously noted, wherever used in the sanctuary it
represents the Almighty, Job 22:25, margin. The gold used in the sanctuary
was pure gold, gold tried in the fire until all the dross had been
removed. Only thus could it represent Christ; and only by being thus
purified; by becoming partakers of the Divine nature, can we be fitted for
our place in His temple. That this may become a reality, God has promised to
make the redeemed "more precious than fine gold," Isa.
13:12. This assurance should enable us to accept and appreciate Peter's
admonition to "rejoice" in the "fiery trials" of this
life, for these are God's workmen to develop the fine gold--gold purified in
the fire seven times. I Peter 4:12,13. Wood a Type. Shittim wood entered
into the construction of every part of the sanctuary where wood was used, and
as already noted, wherever used, wood was a type of humanity. Our life
accomplishments unless wrought in God are represented as "wood, hay, and
stubble." I Cor. 3:12. How thankful we can be that all the wood was
completely covered with gold: Only as we are completely "hid with Christ
in God" Col. 3:3, can we be safe in the day when "the fire shall
try every man's work of what sort it is. If any man's work abide he shall
receive a reward. If any man's work shall be burned, he shall suffer loss:
but listen "he himself shall be saved; yet so as by fire." I Cor.
3:13-15. What unbounded mercy toward frail and erring humanity when, in spite
of our mistakes, we truly desire to serve God! The next verse
shows that Paul is there speaking of us as the temple of God, for he goes on
to say: "Know ye not that ye are the temple of God, ad that the Spirit
of God dwelleth in you? If any man defile the temple of God, him shall God
destroy; for the temple of God is holy, which temple ye are." I Cor.
3:16,17; 6:19,20, italics supplied. When we are thus hid in Christ we can truthfully
sing:
Page 110 The Bars. There were five bars
on the north, south, and west walls of the sanctuary, and five pillars on
which hung the vail (or door) forming the east wall. Like the boards, these
bars and pillars were made of shittim wood, overlaid with gold. The middle
bar was made "to shoot through the boards from one end to the
other." Ex. 26:28; 36:31-33. The other four bars passed through gold
rings--"four" on each board. These bars helped to hold the
boards in their "upright" position, and the walls, fastened
together by the corner boards, kept them in unity as one body, thus forming
one temple. The pillars, on which the two vails hung, and their connecting
bars also helped to hold the walls firm. PP 347. The Bars A
Symbol.
This unity is as important in the spiritual temple as in the temple made with
hands. Paul says, "I...beseech you that ye walk worthy of the vocation
wherewith ye are called (our vocation--not avocation--in life is to
become fitted for the heavenly temple), with all lowliness and meekness, with
longsuffering, forbearing one another in love; (as brothers standing, like
the boards, side by side, and upright) endeavoring to keep the unity of the
Spirit in the bond of peace." Eph. 4:1-3. The boards never quarreled
among themselves. What are the
five powers that hold the body of Christ in "the unity of the Spirit in
the bond of peace," that it may be "one body, and one spirit?"
Paul gives us this answer; "One hope...one Lord, one faith, one baptism,
one God and Father of all, who is above all, and through all, and in you
all." Eph. 4:3-6. The middle bar, running through all the boards from
one end to the other, is like the everlasting arms of our heavenly Father,
the "Father of all, who is above all, and through all, and in you
all." Together with the middle bar, the other four bars and the two
corner boards representing Christ, bind all the boards firmly together into
"the church of the living God." I Tim. 3:15. "Without
controversy great is the mystery of godliness." I Tim. 3:16. The
Foundation of Silver Sockets.
"Of the hundred talents of silver were cast the sockets of the
sanctuary, and the sockets of the vail; an hundred sockets of the hundred
talents, a talent for a socket." Ex. 38:27. Each of the forty-eight
boards stood on two tenons, which fitted into two sockets. These sockets were
blocks of solid silver, which helped to hold the boards in their upright position.
Each weighed one talent, about one hundred pounds. Two hundred pounds, or
more, of silver formed the foundation for each board. Counting the four
silver sockets under the four pillars that supported the second vail, there
were in all one hundred sockets of silver. Thus the total weight of the
silver sockets (100 talents) was at least 10,000 pounds, or five tons of
solid silver! How was this
great mass of silver provided? As previously noted, all the other gifts
brought by the people for the sanctuary were entirely voluntary. Not so with
the silver. By the express command of God, a half shekel of silver was
brought as redemption money for every man old enough to go to war--every
"soldier" of God's army. Ex. 38:25,26. At 32 cents for one
half-shekel the 603,550 men numbered, Num. 1:46, brought $193,136 in silver. Value of the
God and Silver Used.
Ex. 38:24-28. One talent of silver was equal to 6,000 shekels. Two talents
under each board were therefore equal to 12,000 half shekels. Thus each board
rested on the redemption money of 12,000 "soldiers." At $1,920 for
a silver talent, the one hundred sockets were worth $192,000 which in today's
money value would be about $19,200,000--an enormous sum. Besides this were
1,775 shekels of silver for other parts. Ex. 38:28. Their value at 32 cents
per half-shekel, was $1,136. This amount Page 111 added to the
one hundred talents for the sockets (192,000) gives $193,136, the full and
exact amount of the redemption money of the 603,550 men numbered. This in
today's money value would be about $19,313,600. Adding all this to the
$87,700,000 of gold used in the boards, we have $107,013,600--an incomprehensible
amount. All this was of the spoils of Egypt, the richest country in the world
at that time. "We might
get some idea of the wealth of Egypt at that time were we to visit its great
museum in Cairo. In this museum is the mummy of King Tutankhamen, commonly
called "King Tut," one of the ancient rulers of Egypt. The inner
coffin (there are three) in which is encased this mummy, is of solid gold
valued at much more than $1,000,000. Some of the tombs of Egyptian rulers
contained more than $20,000,000 of treasures. (See My Visit to King Tut's
Golden Room, pages 4-9, by H.M.S. Richards. Used by permission). Why such
tremendous expenditure--not only of gold and silver, but brass, of which
there were about 9,000 pounds, Ex. 38:29, margin, and other expensive
material?--Only to help us get some faint realization of the infinite cost of
our salvation. It cannot be measured. We cannot comprehend it. It will be the
science and the son of the redeemed throughout the ceaseless ages of
eternity. Even the angel cannot fathom it; but they do "desire to look
into" it. I Peter 1:12. The
Foundation Sockets as Symbols.
Who is the foundation of the house of God, the dwelling place of the Most
High?--"Other foundation can no man lay than that is laid, which is
Jesus Christ." I Cor. 3:11. "Thus saith the Lord God, behold I lay
in Zion...a sure foundation." Isa. 28:16. The very habitation of God
rests on the redemption effected for each soul by the atoning blood of
Christ.
Without this
solid foundation the tenons would surely sink into the shifting sand, and the
building would fall. God's
Protection Over His People.
In Solomon's temple "the floor of the house" was "overlaid
with gold," I Kings 6:30, but in the portable sanctuary built by Moses,
no mention is made of a floor. Evidently, then, its floor was the ground.
Num. 5:17. Did the court of the sanctuary and the camp of Israel become a
muddy place in time of rain? Each time Israel camped, the location for the
sanctuary was selected by Christ Himself in the pillar of cloud, and that
spot was holy ground, divinely protected. The cloud protected not only the
sanctuary, but "as a canopy" it extended "above the
host," by day sheltering them from the heat, and at night
"illuminating their encampment." PP 282. Artists
frequently show these coverings in the form of a sloping roof, and some think
that at least the two outer coverings were for protection from rain, and that
therefore there must have been a ridgepole for proper drainage. But nowhere
does the Bible so state. Not human device but God by many coverings Himself
was their protection. "On the day that the tabernacle was reared up...so
it was alway; the cloud covered it by day, and appearance of fire by
night." Num. 9:15,16. Isaiah puts it this way; "And the Lord will
create upon every dwelling place of Mount Zion, and upon her assemblies, a
cloud for a shadow in the daytime from the heat, and for a place of refuge,
and for a covert from storm and from rain." Isa. 4:5,6. With this
promise, we have no need to be concerned that the rain would make a muddy
place around the tabernacle, or that in the roof there must have been a
ridgepole. As of old the
cloud was "a defence," Isa. 4:5, "constantly assuring them
(the people) of the divine Presence," PP 282, so today every true
Christian may have the same constant assurance of the presence, protection,
and guidance of Him, who, represented in the cloud, led Israel all the way to
the promised Land. CHAPTER PREVIEW 19.
THE FOUR COVERINGS _____________
Page 113 19. THE FOUR COVERINGS __________ The Roof of
the Sanctuary.
The roof of the sanctuary was formed of four coverings. The inner covering
was "of fine-twined linen, and blue, and purple, and scarlet; with
cherubims of cunning work." Over this was a white covering of woven
goats' hair. Next was a covering of rams' skins dyed red; and outside of all
a covering of badgers' skins. Ex. 36:8-19. The brass "pins of the
tabernacle," like tent stakes, held the coverings firmly to the ground.
Ex. 38:31. As we shall see, these coverings represent the four phases of the
life and work of Christ in the plan of salvation. They also illustrate a
deepening experience in the Christian life. Let us trace these experiences
from the outer covering downward to the holy places. The Covering
of Badgers' Skins.
The badger is supposed by some to be like the seal. It was a marine animal
found in the Red Sea. Its dark brown or black skin was tough and durable, and
often used for show leather and soles. This covering being on the outside
would "afford complete protection," PP 347, not protection from
rain and storm, for the cloud was that, but being inconspicuous in color, it
was well adapted to shield the sanctuary from the evil eye of Arab marauders
who roamed in the desert. As in the case of the other materials given by
Israel for the sanctuary, these skins were part of the spoils of Egypt,
provided in the providence of God. What an
illustration this save covering is of Christ, who is our protection from the
enemy as we journey through life's desert! "Surely He shall deliver thee
from the snare of the fowler, and from the noisome pestilence. He shall cover
thee with His feathers, and under His wings shalt thou trust...Thou shalt not
be afraid for the terror by night; nor for the arrow that flieth by day; nor
for the pestilence that walketh in darkness; nor for the destruction that
wasteth at noonday....Because thou hast made the Lord,....even the
Most High, thy habitation" Ps. 91:3-9--thy sanctuary! This
covering of "show leather" fittingly represents Christ's humanity
as He walked among men during His life on earth, and as He walks with us in
the dust of earth's wilderness, that we may walk with Him on the streets of
gold. It is also a symbol of His humility: "Being in the form of
God," He "made Himself of no reputation, and took upon Him the form
of a servant, and was made in the likeness of men: and being found in fashion
as a man, He humbled Himself." Phil. 2:6-8. As this
covering had no outward beauty, so of Christ it is written, "He hath no
form or comeliness; and when we shall see Him, there is no beauty that we
should desire Him." Isa. 53:2. Christ was a humble man. In His outward
appearance, He had no beauty, as men call beauty, but He measured up to God's
standard of beauty, for "the Lord seeth not as man seeth; for man
looketh on the outward appearance, but the Lord looketh on the heart." I
Sam. 16:7. "Beneath the lowly guise of Jesus" was "the
presence of Divinity." Thus "His glory (His true beauty) was
veiled." DA 43,63. Passing down through these coverings toward that
which represents heaven itself, the badgers' skin covering suggests that we
should approach God with sincerity, simplicity, and humility. The Covering
of Red Rams' Skins.
The covering of rams' skins dyed red fittingly illustrates the next step in
the work of Christ for our salvation, and also in Christian experience. Red
being a symbol of sacrifice and suffering, this covering signifies Christ who
"became obedient unto death, even the death of the cross." Phil.
2:8. It is the blood of Christ that calls, "Look unto Me, and be ye
saved, all the ends of the earth." Isa. 45:27. In the life of the
Christian this covering symbolizes the covenant he makes with Page 114 God by
sacrifice. Ps. 50:5. It indicates that, like Paul, he is crucified with
Christ. It represents complete consecration, absolute submission and
unquestioning loyalty to his Ruler. Why were skins
of the ram designated for this covering? A ram, a mature male sheep,
symbolized Christ's sacrifice, when He is described as "clothed with a
vesture dipped in blood." Thus, the covering of rams' skins dyed red is
a fit symbol of His sacrifice. The ram was used as:
The burnt
offering was of one's "own voluntary will," Lev. 1:3, and
indicated complete dedication to the service of God. It secured
reconciliation and acceptance with God through the blood of Christ. It was in
token of God's acceptance that the Lord provided a ram for Abraham to
offer in place of his son Isaac. Gen. 22:13. The peace offering
accompanied the burnt offering as an expression of thanksgiving for peace and
oneness with God. As a Consecration
offering, the ram represented complete dedication to the service of God.
It was the offering used in the consecration service of the priests, when
ears, hands, and feet were dedicated to God. Workers together with God will
be as fully consecrated. Ex. 8:20; Lev. 8:22-24. As a trespass
offering, in which restitution was required for sins of
"ignorance," sins that were "wist not," the ram
represented the full restitution which Christ made for man when He assumed
our load of guilt, without which we would have paid the great debt with our
lives. Lev. 5:15-19. The wave
offering was so called because it was waved to and fro before the Lord,
thus offering salvation to the four quarters of the earth. It established
communion between God and man, and was an acknowledgment of God's willingness
to forgive and of His universal right to rule. All these were
"sweet savor" offerings" Lev. 8:21; that is, they were to God
like sweet incense. They represented Christ who gave "Himself for us, an
offering and a sacrifice to God for a sweet smelling savor." Eph. 5:2.
How pleasing it would be to Him if all our offerings were "sweet
savor!" "The sacrifices of God are a broken spirit: a broken and a
contrite heart, O God, Thou wilt not despise." Ps. 51:17. Such a
sacrifice is to God a "sweet savor." It will be accompanied by the
fruit of the Spirit--"love, joy, peace, longsuffering, gentleness,
faith, meekness, temperance." Gal. 5:22,23. The covering of
rams' skins dyed red represents the sacrifice of Christ not only when He
poured out His blood on Calvary, but the entire experience of His sacrifice
to the very end of His redemptive work. What a picture this gives of the
sanctuary covering made of rams' skins dyed red! The Goats'
Hair Covering.
Go still deeper, still closer to "heaven itself." What do we find?
A pure white covering of woven goats' hair. Inspiration does not mention the
color, nor does it mention the color of the badger skin which formed the
outer covering. So in deciding this matter we must appeal to some other
source of reliable information. On this point a standard encyclopedia says
that the hair of the Cashmere goat of Kashmir, India, is white and the hair
of the Angora goat is long, white, and silky. From the hair of both these
goats cloth is woven. When Israel brought their offerings for the
construction of the sanctuary, among the gifts listed in Exodus 26:3-8,
goats' hair is mentioned. The people had just arrived at Sinai and all these
gifts had been brought as spoils from Egypt, a wealthy and powerful nation
that traded with the nations of the world. "All the women whose hearts
stirred them up in wisdom spun goats' hair." Ex. 35:26. Page 115 As white is a
symbol of purity and perfection, Rev. 19:8, and as the white goats hair
covering follows the covering of rams skins dyed red, it seems safe to
conclude that the white goats hair covering fitly illustrates the truth that
Christ was made perfect through suffering. It also represents progressive
Christian experience, for "though your sins be as scarlet, (represented
in the red rams' skins) they shall be as white as snow." Isa. 1:18,19.
"Be ye therefore perfect, even as your Father which is in heaven is
perfect" is the Christian's goal. Matt. 5:48. This covering
was composed of eleven curtains, each four cubits wide and thirty cubits
long. It was just long enough "to cover" the sanctuary. Ex. 26:13.
Five of these curtains were coupled by themselves, and six by themselves, the
sixth being "double in the forefront of the tabernacle." On one
long edge of each of these large curtains were fastened fifty loops--one
hundred loops in all. Into these loops fifty taches, or clasps, coupled the
tent together into one large covering. Ex. 26:7-13. These taches were of
brass, which as previously noted represent our earthly sufferings, our
struggles, and our victories. These brass taches, come just before we reach
the inmost covering with its gold embroidered angels. Like the brazen sockets
at the entrance of the holy place, they fittingly represent the last trace of
earthly struggle before we enter the presence of the heavenly angels
illustrated by the inner covering. Why was this
covering made of goats' hair? The goat was the animal chiefly used for the
sin offering, Lev. 9:3, and was always used in connection with the cleansing
of the sins of repentant Israel [which] were in type blotted out. Atonement
is at-one-ment, and one with God--perfect peace--peace after a life-long
battle with the enemy. As a flag of surrender is a white flag, so this white
covering was an emblem of complete surrender to God. White is also a symbol
of purity, of righteousness. And in the new earth where all is righteousness,
the redeemed shall be clothed in white garments of light. The goats' hair
covering was therefore a type of the righteousness which Christ imputes
to all who come unto Him, and which He imparts to those who continue
faithful to the end. In the Lord's goat, the last offering of the typical
year, the atonement was completed, and when the antitypical atonement is
finished, a people are prepared who "have washed their robes, and made
them white in the blood of the Lamb." Rev. 7:14. The Inner,
or Royal Covering.
Deeper yet, where are we? We have passed the brass taches, past the last
battle with sin, and a royal covering, woven in the loom of heaven, is ours.
This covering was made of blue and purple and scarlet "yarn" Moffatt,
which "wisehearted women did spin." Ex. 35:25. These colored
threads were woven in ten curtains or strips the required size by
wise-hearted men, each curtain being four cubits wide and twenty-eight cubits
long. On them, under the direction of Aholiab, who was not only the master
weaver but also the master embroiderer, wise-hearted men embroidered with
real gold thread "cherubim of cunning work." Ex. 25:25; 36:8,14. We
are not told the size or the number of these embroidered angels, but on ten
large curtains each six feet wide and forty-two feet long, or even fifteen
feet long if we count only the ceiling, there was room for a number of good
sized cherubim. Doubtless the reason the number is not given is because they
represented an "innumerable" company. Heb. 12:22. When these ten
curtains were ready, five of them were coupled together, and the other five
likewise coupled one to another, thus making two larger curtains, each twenty
cubits wide and twenty-eight cubits long, or at least thirty by forty-two
feet. On one long selvedge edge of each were fastened fifty loops of blue,
(blue representing obedience to heavenly truth), so that by means of fifty
taches, or couplings, made of pure gold, gold representing Page 116 the Almighty,
these two large curtains were joined together. So it became one covering, and
it was called the "tabernacle." Ex. 36:8-13. When placed over the
building framework, the taches of this covering were exactly below the brass
taches of the goats' hair covering. How significant that under these taches
of brass and gold was hung the inner vail, Ex. 26:33, symbol of the flesh,
(the humanity) of Christ! Heb. 10:20. This covering
woven of royal colored thread must have been very beautiful, similar to
changeable silk, the different colors appearing according as the light shown
upon it. And when on it figures of angels were embroidered in sparkling gold
thread or wires, Ex. 39:3, the effect produced was surely gorgeous. Even the
exquisite embroidery of skilled Chinese artists represented in beautiful
designs of lovely flowers, brilliant birds, and their "sacred"
dragon, can in no way compare with this magnificent tapestry with its rich
and resplendent embroidery of golden angels on royal colored linen or silk.
And well it may thus be, for it represented "the angelic host who are
connected with the work of the heavenly sanctuary, and who are ministering
spirits to the people of God on earth." PP 347. The beauty of
this covering was surpassed only by that which it symbolized. The blue
representing, as elsewhere, obedience to God's eternal truth, woven with the
scarlet of sacrifice, made a covering of royal purple, fit for those who
enter the companionship of ten thousand times ten thousand and thousands of
thousands of angels symbolized by the gold embroidered cherubim. These royal
colors are emblems not only of the character of heavenly beings, but they
symbolize the qualities of truth and sacrifice which shape the characters of
all who become members of the family above. In these
coverings, we recognize the garments with which God desires to clothe
Jerusalem. He says: "I clothed thee also with broidered work, and shod
thee with badgers' skin, and I girded thee with fine linen, and covered thee
with silk. I decked thee also with ornaments,...and I put a jewel on thy
forehead (the Father's name or character, His seal, Rev. 14:1; 7:3), and I
put...a beautiful crown (of glory and victory) upon thine head. Thou wast
decked with gold and silver; and thy raiment was of fine linen, and silk, and
broidered work." Eze. 16:10-13. This inner
covering with its gold-embroidered angels also represents Christ in His
exaltation. "Wherefore God also hath highly exalted Him, and given Him a
name that is above every name; that at the name of Jesus every knee should
bow, of things in heaven, and things in earth, and things under the earth;
and that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father." Phil. 2:9,10. The Four
Coverings Complete.
Summing up these four coverings which symbolize Christ in the four divisions
of His redemptive work, we have:
These coverings
represent true beauty of character, not only of Christ, but of every true
Christian: as the gold, the rich embroidery, and the royal colors within, are
all beneath the plain outer covering, so "the King's daughter is all
glorious within." Ps. 45:13. Outward adorning indicates a lack of inward
Page 117 beauty of true
Christian character. Humility, sacrifice, sinlessness, and royalty--this is
the road that leads into the secret chamber of the Most High. It is the road
to victory. The Path to the Throne of God. The Finished
Temple a Type.
From the foregoing, it seems self-evident that the sanctuary as a whole
represented Christ, for He was typified in practically every part of it, from
the gate of the court to the ark in the most holy place, and from the silver
foundation to the coverings which formed the roof. In fact, speaking of the
temple at Jerusalem, John says that Christ "spake of the temple of His
body." John 2:21. The church also
is represented as the temple building. On this point Paul says: "Ye
are...built upon the foundation...Jesus Christ...in whom all the building
fitly framed together groweth into an holy temple in the Lord: in whom ye
also are builded together for an habitation of God through the Spirit."
Eph. 2:19-22. Again Paul says Christ is "Son over His own house, whose
house we are, if we hold fast the confidence and rejoicing of the hope firm
unto the end." Heb. 3:6. And lastly, this beautiful prophecy from
Zechariah 6:13,15: "He (the Branch) shall build the temple of the
Lord...and they that are far off shall come and build in the temple of
the Lord." Emphasis supplied. The temple also
symbolizes each individual Christian. "What?" exclaims Paul,
"Know ye not that your body is the temple of the Holy Ghost...and ye are
not your own?" I Cor. 6:19. And again, "Ye are the temple of the
living God, wherefore be ye not unequally yoked together with
unbelievers," but "come out from among them...and touch not the
unclean thing, and I will...be a Father unto you, and ye shall be my sons and
daughters." II Cor. 6:14-18. Solomon's
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." I Kings 6:7. Likewise, this earth is the
quarry where, if we are to occupy a place in the heavenly temple, we must be
hewed and polished and all the rough places hammered off before we are ready
to be "brought thither." The trials of this life are the tools of
iron, God's workmen, with which we are prepared for our place in the temple
of the Eternal. Peter says, "Ye also, as lively (living) stones, are
built up a spiritual house...to offer up spiritual sacrifices." I Peter
2:5. If we put wood, hay, and stubble into our character temple, it will all
be burned, "for the day shall declare it, because it shall be revealed
by fire." Only the gold, silver, and precious stones will bear the
testing fires. I Cor. 3:12,13. Day by day each Christian is building his
"spiritual house," and his body becomes a "spiritual sacrifice"--"a
living sacrifice, holy, acceptable unto God." Rom. 12:1.
Page 118
CHAPTER PREVIEW 20.
THE GOLDEN TABLE __________
Page 120 20. THE GOLDEN TABLE
_____________________ The First
Step in Sanctification.
We are now fairly within the holy place--the sanctification room of the sanctuary.
Before us are wonderful opportunities. With all the resources of Heaven at
our command, let us improve every one. As in the court of the sanctuary the
work of reconciliation and justification are illustrated at the brazen altar
and the laver, so in the holy place, sanctification is symbolized at the
golden table, the golden altar, and the golden candlestick. Sanctification is
surely a "golden" experience. The table provides our first
opportunity for Christian growth for character perfection--for sanctification.
It is the real starting point of our growing up "unto a perfect man,
unto the measure of the stature of the fulness of Christ." Eph. 4:3. The Golden
Table Ex.
25:23-30; 37:10-16. The table, located on the north side of the holy place,
was made of shittim wood, overlaid with pure gold, thus illustrating humanity
and Divinity united. The Work of God itself, inspired by God but written by
man, shows this union. As already noted, gold, in whatever form it
appeared in the earthly sanctuary, was a type of Christ, the Almighty. Job
22:25, margin. Idolatry counterfeits the true, so when Israel apostatized
they made gods of "gold." In this they rejected the true God, the
Pure Gold, and said, "These be thy gods, O Israel, which have
brought thee up out of the land of Egypt." Ex. 32:4,8. The Table was
two cubits long, one cubit wide, and one and one-half cubits high--the same
height as the grate in the brazen altar. May this not indicate that
reconciliation [justification] and sanctification are equally important in
Christian experience? The Two
Crowns of the Table.
All around the table top was "a crown of gold," Ex. 37:11, called
by Moffatt "a moulding." Besides this moulding, there was another;
"Also he made thereunto a border of an handbreath (five or six inches)
round about; and made a crown of gold for the border thereof round
about." Ex. 37:10,12; 25:25. From this, some understand that this lower
border, or moulding, enclosed a shelf located somewhere below the top of the
table, such as is found in our modern service tables. This shelf provided a
place for the dishes, "which were upon the table." Ex. 37:16. Thus
the table was decorated with a double crown of gold--one around the top and
another around the shelf which was below the top. Over against the border, in
the four feet, were four rings of cast gold for the staves to bear the table.
Ex. 37:13,14; 25:26,27. The double
border of crowns has a twofold significance. A crown worn by a sovereign
indicates authority and power. The Word of God, symbolized by the bread on
the table, has dynamic power. Received into the heart, it changes the life.
It "is quick, and powerful, and sharper than any two-edged sword,
piercing even to the dividing asunder of soul and spirit." Heb. 4:12. It
has authority. It brought the world into existence. "By the word of the
Lord were the heavens made; and all the host of them by the breath of His
mouth." Ps. 33:6. When God speaks, "let all the earth keep silence
before Him." Hab. 2:20. It is His to speak; it is ours to obey. These crowns
also fittingly represent the reward that those will receive who
"always" eat at the golden table. Any one who has ever given
earnest study to God's Word will agree that it does bring to the soul a
double reward. The Table
Dishes of Gold.
"And he made the vessels which were upon the table, his dishes, and his
spoons, and his bowls, and his cover withal, of Page 121 pure
gold." Ex. 37:16. Moffatt's rendering reads: "The table dishes, the
saucers, the flagons, and the chalices, for pouring the libations, were of
pure gold." From this, it would seem that the table top was for the
bread, and the shelf for the libation of wine, both of which are essential to
the table of the Lord--"the pure table before the Lord." Lev.
24:5,6. Just how many
dishes there were of each kind we are not told, and doubtless the number
varied to meet changed conditions. However, when the princes brought their
gifts, each of the twelve brought, among other gifts, one golden spoon
weighing ten shekels--twelve spoons in all. Num. 7:86. The golden
"covers to cover withal" were probably used to cover the bread
during the week. According to Clark's Commentary and also Josephus, the
golden saucers were used to hold the frankincense that was placed on each row
of loaves, Lev. 24:7, and the spoons, being "full of incense," Num.
7:14,20,26,32,28,44,50,62,68,74,80, 86, were evidently for dipping the
frankincense into the saucers from the supply provided by the Levites. I
Chron. 9:29. The golden flagons, or pitchers, were for the wine, and the
golden chalices or goblets, were the individual wine cups. The Bread on
the Table.
"Thou shalt take fine flour, and bake twelve cakes thereof: two-tenths
deals shall be in one cake. And thou shalt set them in two rows, six on a
row, upon the pure table before the Lord." Lev. 24:5-9. Each cake, or
loaf, was made of "two-tenths deals," or two-tenths of an ephah of
flour. Josephus states that two-tenths of an ephah was equal to 3 1/2 pints.
Others give about 3 1/2 quarts. Another says, "These measures must only
be accepted as approximately correct, because of the absence of sufficient
data, the statement of most writers being doubtful." However, we may
safely conclude that these twelve large cakes provided bountifully for the
priests, Aaron and his four sons, E. 28:1, who represented the twelve tribes.
It was eaten in "a holy place," Lev. 24:19, Moffatt; that is,
"in the court" which was a holy place. Lev. 6:26. Nothing was ever
eaten in the Holy Place; that is, in the first apartment of the sanctuary,
but all eating was in the court. Our King James version of the Bible makes
almost no distinction between the court and the first apartment of the
sanctuary--both being translated the holy place, which is another term
for the first apartment. Ex. 40:22,24,26. Moffatt's translation is less
confusing. He speaks of the court as a holy place or a holy spot,
"the sacred court," Num. 28:7; the first apartment as the
Trysting tent; and the most holy place as the sacred place or the
inner shrine. The bread was broken
and eaten with the wine by the priests throughout the week. Is not this a
beautiful illustration of the truth that if at all our meals throughout the
week, after expressing heartfelt thanks for the food, we eat and drink to the
glory of God, eating and drinking only that which will nourish the body, and
dedicating to God all the strength thus received, "the family board
becomes as the table of the Lord, and every meal a sacrament"? DA 660. Christ the
Bread of Life.
The bread symbolized Jesus, the Bread of Life. John 6:35. He is the Bread
that came down from heaven, the word of God. John 6:32,33,38,63; 1:1. The
bread and the wine that were on the table, suggests the Lord's communion
table. And let it be noted that this immediately followed the ordinance of
feet washing prefigured at the laver. After we are laved, as we partake of
the bread and the wine of communion, do we not thus renew our covenant with
Jesus to feed daily on the Bread of life and to drink daily from the Fountain
of life? John 5:53-56. In these symbols, do we discern His broken body and
His spilled blood, and are we willing to continue to partake of His
sufferings, which they represent? Let us weigh this well, lest we partake Page 122 "unworthily."
I Cor. 11:28,29. A spiritual understanding of the sanctuary will help us to
discern the Lord's body. Fine Flour
Bread.
Not only as a whole, but in each of its "four" ingredients, the
bread symbolized Christ. The fine flour of which it was made, was flour
ground fine, all unevenness and all coarse particles removed. This
represented Christ, who was made perfect through suffering. If we are to be
like Him, we too, must pass through the grinding process--we must be refined,
all coarseness and roughness removed from our lives. "In Jesus there was
no unevenness. He was always even, always the same. In Him one day's walk
never contradicted another, one hour's service never clashed with another. In
Him every grace was in its perfectness, none in excess, none out of place,
none wanting. In Him firmness never degenerated into obstinacy, or calmness
into stoical indifference." Andrew Jukes, in The Law of the Offerings,
p. 75. Other
Ingredients.
The shewbread was a true meat offering, besides the fine flour, there was
oil, salt, and water, but, like our communion bread, no leaven. Lev.
2:1,5,11,13. Oil symbolized Christ working through the Holy Spirit.
"We receive Christ through His Word; and the Holy Spirit is given to
open the Word of God to our understanding, and to bring home its truths to
our hearts." MB 164. Salt is a preservative, a
symbol of incorruption. A reverent study of the Word will preserve the
Christian Bible student from corrupt doctrines as well as corrupt manners.
Salt is sometimes put on icy walks to keep people from slipping and falling,
and the Word of God in our hearts will keep us from falling on the slippery
paths of life. Salt is not only a preservative, it is also a symbol of
perpetuity. "The Lord...gave the kingdom...to David forever...by
a covenant of salt." II Chron. 13:5. It is also a symbol of wisdom:
"Let your speech be alway with grace, seasoned with salt, that ye may
know how ye ought to answer every man." Col. 4:6. It is a symbol of
friendship and hospitality. Reference to this is made in Ezra 4:14, margin: "Because
we are salted with the salt of the palace." And so the Christian is
admonished, "Have salt in your selves, and have peace one with
another." Mark 9:50. As we share our faith with others, we must do so
with incorruption of mind and sincerity of heart. Our attitude must be one of
friendship and hospitality, of peace and good will, and our speech "with
grace"--never unkind or critical. It is when we mingle these graces with
our efforts to give the Word to others, that we shall become "the salt
of the earth." Matt. 5:13. God's Word
Cleanses.
The water used in the bread represents the cleansing power of the Word of
God. "Wherewithal shall a young man cleanse his way? By taking heed
thereto according to Thy Word." Ps. 119:9. Jesus gave Himself for the
church, "that He might...cleanse it with the washing of water by the
Word." Eph. 5:26. "Now ye are clean through the Word which
I have spoken unto you." John 15:3. Obedience to the Word of God
cleanses and refines and ennobles our lives, and enables us to be true
servants of God. The Word
Sanctifies.
To sanctify is to make sacred and to set apart for a sacred use. Obedience to
the Word of God, represented by the bread, sanctifies the soul.
"Sanctify them through Thy truth: Thy Word is truth." John 17:17.
We are born again only of the incorruptible Word of God. I Peter 1:22, 23. It
is by the Word that we become "partakers of the divine nature," II
Peter 1:4. Its influence upon our lives destroys the carnal life, and imparts
a new life--the life of Christ. The Word of God "is able to build up,
and to give you an inheritance among all them which are sanctified."
Acts 20:32. Page 123 It is through
the Word that we are made perfect. "All scripture...is profitable...for
reproof, for correction, for instruction in righteousness: that the man of
God may be perfect." II Tim. 3:16, 17. "Let those who would be
sanctified, search the Word of God, with patience, with prayer, and with
humble contrition of soul." R & H. [No further reference given]. Unless we eat,
digest, and assimilate this bread of life, we can have no life in us, John
6:53, any more than we can live a physical life if we neglect physical food.
We may drag along in a semi-starved condition for a time, but sooner or later
life becomes extinct. This neglect is the first step toward going back to the
beggarly elements of the world. "My people are destroyed for lack of
knowledge." Hos. 4:6 When Jesus
said, "I am that Bread of Life...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," the Jews and also the disciples murmured,
and said, "How can this Man give us His flesh to eat?" Jesus
explained, saying, "It is the Spirit that quickeneth; the flesh
profiteth nothing: the words that I speak unto you, they are life."
John 6:48,51, 52,63. The Word of God is the living bread, giving refinement,
wisdom, cleansing, spiritual strength and endurance, and finally
sanctification and eternal life. Frankincense
on the Bread.
"And thou shalt put pure frankincense upon each row, that it may be on
the bread for a memorial, even an offering made by fire unto the Lord."
Lev. 24:7. This frankincense was the same as that burned daily on the golden
altar. At the end of the week, it also was burned on the golden altar, "an
offering made by fire unto the Lord." It represented the righteousness
of Christ, which mingled with sincere prayer is given to those who eat the
Bread of life "continually." It taught the lesson that "never
should the Bible be studied without prayer." When the Bible is
studied without prayer, we are told that Satan stands ready to suggest error,
or belittle the sacredness of the Word.[Emboldened emphasis added]. The
frankincense was on the bread "for a memorial," or as Moffatt has
it, "a reminder to the Eternal"--a reminder that His righteousness
is promised to all who give prayerful study to the Word. The
"Continual" Bread.
Of the type, Christ said, the bread was "before Me alway." Ex.
25:30. The table was never without it, therefore it is called the
"continual" bread. Num. 4:7. Chosen ones of the Kohathites, a
division of the Levites, prepared it every Sabbath, I Chron. 9:32, and at the
beginning of each Sabbath, the "newly baked" bread was brought to
an incoming priest who "set it in order" on the table "before
the Lord." Lev.. 24:5-8; PP 348; Smith's Bible Dictionary [No further
reference given]. Then the old bread was taken away, and eaten the following
week by the outgoing priests "on behalf of the Israelites, to mark a
lasting compact." Lev. 24:8, Moffatt. At the end of the week,
whatever of the old bread remained, was burned on the brazen altar, "for
it is most holy of the offerings of the Lord made by fire." Lev. 24:9.
Does this not teach us that our study of the Bible should be constant, a daily
partaking of the bread of life? Does it not teach us that during the week we
are to eat and digest the holy bread continually? This special
Sabbath feast, together with daily and prayerfully partaking of the Living
Bread, is the first essential to "growing up" into perfection of
character. It is essential if we are to be kept from sin,--"Thy Word
have I hid in my heart, that I might not sin against thee." Ps. 119:11.
It is essential to sanctification--it is "most holy" unto the Lord.
There is no substitute for earnest study of the Word; it is
"fundamental;" it cannot be merely "supplemental," as
Christ, the Word, was made flesh, John 1:1,14, so the Word of God in us must
be made flesh. We must not only know the word, we must be the
word. Page 124 Earnest
Study Essential.
Some Christians who have passed through a sincere court experience, know very
little of the experience of growing up "unto a perfect man, unto the
measure of the stature of the fullness of Christ." Eph. 4:13. They
remain "babes," or at least dwarfs, in the Christian life. Why is
this? All have equal access to the divine Word, but many neglect or ignore
their privileges. Although the banquet is spread before them, they allow the
cares of life or the deceitfulness of riches to choke the Word. At times they
read the Bible as a Christian duty, but their hearts are on the trivial
concerns of everyday life. They hear the word as it is preached from the
sacred desk, but if falls on stony ground or among thorns; it does not take
root, and soon withers away, or the thorns grow up and choke it, and it
yields no fruit. As Paul says, they are "dull of hearing." He
further says, although "ye ought to be teachers, ye have need that one
teach you again which be the first principles of the oracles of God; and are
become such as have need of milk and not of strong meat. For everyone that
useth milk is unskillful in the Word...for he is a babe. But strong meat
belongeth to them...who by reason of use (of the Word) have their senses
exercised to discern both good and evil." Heb. 5:11-14. Should not this
be a challenge to all who have entered the holy place? If the Spirit of God
discovers to us spiritual malnutrition, the surest remedy is an earnest study
of the Word of God, which is our spiritual food. The
Scriptures a Safeguard.
If the Bible is truly to be our "safeguard" through times of
trouble, we must dig deep into its rich mine of truth, comparing scripture
with scripture. In these closing hours of probation, we need to study more
earnestly than ever before. Satan knows that the Bible, studied with heart
and mind and soul, will be our "safeguard" during the perils of
these last days; therefore it is his "constant study to keep the minds
of men occupied with those things which will prevent them from obtaining the
knowledge of God." V Test 740; See also GC 593. But if we improve our
opportunities to gain a knowledge of the Bible, God will not leave us to the
buffetings of the enemy. To those who hunger and thirst after
righteousness the promise is that they shall be filled. Matt. 5:6. This
promise, "set in the framework of faith" and "placed in
memory's halls," will never fail. V Test 630. The channel of
communication will be unobstructed. "Deep, earnest study of the Word
under the guidance of the Holy Spirit, will give fresh manna, and the same
Spirit will make its use effectual." VI Test 163. Then let us not depend
on others to do our thinking for us, but let us sink the shaft deep into the
treasures of His Word. If our
opportunities for education have been limited, how encouraging are these
words: "The understanding of Bible truth depends not so much on the
power of intellect brought to the search, as one the singleness of purpose,
the earnest longing after righteousness." GC 599. "If he (the
Christian) would have his powers and capabilities daily improved, he must study;
he must eat and digest the Word...The soul that is nourished by the bread of
life will have every faculty vitalized by the Spirit of God." VI Test
153. If in this spirit we daily feed upon the Word, Jesus will multiply it as
He did the five loaves, so that not only shall we ourselves be filled, but
through our efforts the multitudes also will eat and be filled. Mark 6:35-44;
John 6:9-13. Bread of His
Presence.
Shewbread literally means "bread of the face" or "bread of the
presence." "The bread of the face," says Smith's Bible
Dictionary, "is therefore that bread through which God is seen; that is,
through the participation of which man attains the sight of God. Whence it
follows that we have not to think of bread as such, as the means of
nourishing the bodily life, but as spiritual food, as a means of
appropriating and retaining that life Page 125 which consists
in seeing the face of God." "The shewbread pointed to Christ, the
living Bread, who is ever in the presence of God for us." PP 354. Now,
by faith we see His face through His Word, but when type reaches antitype,
the promise is we shall see His face and His name shall be in our foreheads.
Rev. 22:4. Page 126
The golden
altar or prayer altar had four horns, representing the power of Christ
available for all who have learned to pray; also a border of crowns
indicating their reward. It was located just before the second vail, nearer
to the mercy seat and the shechinah in the most holy place than any other
article of furniture. Here, morning and evening, with the prayers of saints,
the high priest offered the incense, symbolizing the righteousness of Christ,
which makes prayer acceptable and effectual. Ex. 30:6-8. The golden censer
was kept with this altar when not used on the day of atonement. EW 251-252. CHAPTER PREVIEW 21.
THE GOLDEN ALTAR __________
Page 128 21. THE GOLDEN ALTAR __________ The Second
Step in Sanctification.
From the table of shewbread, we pass to the golden altar, the altar of
incense, the altar of prayer. While the first step in sanctification is
symbolized at the table, the altar symbolizes the second step in Christian
growth. It is another forward move on The Path to the Throne of God.
Prayer is as essential to our "growing up" as is partaking of the
living bread. In fact, they go hand in hand. The word of God is our spiritual
food; prayer is our spiritual breath. In the
sanctuary service, neither the service at the table nor that at the
candlestick was separated from the service at the altar. Incense was put on
the bread, and at the time of the lighting the lamps, incense was burned on
the altar. The incense of fervent, effectual prayer must be mingled with the
eating of the bread of life, and also with our service as light bearers. The
Christian who lives in the holy place will live a life of prayer, for only in
constant communion with Christ, can he be "perfected"--only thus
can he be "sanctified." Heb. 10:14. The Golden
Altar and Its Significance.
Ex. 30:1-10. Like the table, the golden altar was made of shittim wood
overlaid with pure gold. It was one cubit long and one cubit wide. The height
was two cubits, or about three feet. Like the brazen altar, it was foursquare
and it had four horns, one on each corner; but unlike the brazen altar, it
had a "crown of gold round about." The two staves with which it was
carried, were also made of wood overlaid with gold, and the four rings that
held the staves were of pure gold. This altar was in the holy place, "in
the tent of the congregation before the vail." Ex. 40:26. Nothing but
the sacred fire and the prescribed incense was ever placed upon it, except on
the day of atonement when the sanctuary was cleansed, the high priest touched
its horns with blood. Ex. 30:9,10. As gold is a
type of the Almighty, Job 22:23, so the golden altar symbolized Christ. As in
the table, so in the altar, the wood covered with pure gold represented
humanity covered and united with Divinity--Christ and His followers. Being
"foursquare" we may indicate that as we approach the prayer altar,
we, like Christ, should be foursquare. As on the altar of sacrifice, so on
the altar of prayer, the four horns point to Christ. They signify strength,
power, victory, and honor. Prayer is the Christian's personal strength
in overcoming sin. It is his power in working for others. Prayer does
bring victory, and surely it is an honor to be invited by the
Most High to commune with Him at the place nearest His throne. "Appeals,
entreaties, petitions between man and man move men, and act a part in
controlling the affairs of nations. But prayer moves heaven." S and D p.
335. Like crowns around the table, the golden crown around the altar
represents not only power, but the reward which the Christian who continues "instant
in prayer" will in due time surely receive. Rom. 12:12. In the brazen
altar is represented the sacrifice of Christ in His work on earth for us; in
the golden altar we behold Him in His work in heaven, where "He ever
liveth to make intercession" for us. Heb. 7:25. "Before the vail of
the most holy place was an altar of perpetual intercession, before the
holy, an altar of continual atonement. By blood and by incense God was
to be approached--symbols pointing to the great Mediator, through whom
sinners may approach Jehovah, and through whom alone mercy and salvation can
be granted to the repentant, believing soul. PP. 353. Page 129 The Incense
and Its Significance.
The incense was composed of "four" sweet spices; stacte, the finest
myrrh; onycha, supposed to be an odoriferous shell; galbannum, a gum resin;
and frankincense, a dry, resinous aromatic gum obtained from a three that
grows in Arabia. Of each of these four fragrant ingredients there was an
equal weight, and when "tempered together," they produced a most
fragrant perfume, especially when burned. That the incense might always be
ready for use, it was kept "before the testimony in the tabernacle of
the congregation," a name often applied to the holy place of the
sanctuary. Ex. 30:34-36. In the incense
we again find the significant number four. As the four ingredients in the
bread represented Christ, the living Bread which came down from heaven, so
the four sweet spices of the incense represented His perfect righteousness.
As some of the incense was beaten "very small," so Christ was made
"perfect through sufferings," that He might be a merciful and
faithful High Priest to make reconciliation for the sins of the people."
Heb. 2:10, 17. Likewise our sufferings lead us to the prayer altar, where we
may be strengthened and fitted to help others. Perpetual
Incense.
The fire upon the golden altar "was kindled by God Himself, and was
sacredly cherished. Day and night the holy incense diffused its fragrance
throughout the sacred apartments, and without, far around the
tabernacle." PP 348. As the bread was "continual," so also the
incense offered with the prayers of the people was a "perpetual"
incense before the Lord. Ex. 30:6. Prayer is "the breath of the
soul," and as we breathe without ceasing, so should we "pray
without ceasing," or as Moffatt renders it, "Never give up
prayer." I Theses. 5:17. Who Offered
the Incense?
God's instruction to Moses was: "Aaron (the high priest), shall burn
thereon sweet incense every morning: when he dresseth the lamps, he shall
burn incense upon it." Ex. 30:7,8. When Aaron offered incense, the
divine glory rested upon the mercy seat, indicating that God accepted the
offering. Thus our prayers are presented to God, by our heavenly High Priest
and Intercessor, who offers His merits continually in our behalf, as sweet
incense before God: and God is pledged to answer every request of His Son. The Family
Altar.
"At the time of Incense," morning and evening, "the whole
multitude of the people were praying without." Luke 1:10. It was the
sacred hour of worship, when Israel dedicated themselves anew to God, and to
His service as symbolized in the lighting of the lamps. "In this custom,
Christians have an example for morning and evening prayer. God...looks with
great pleasure upon those who love Him, bowing morning and evening to seek
pardon for sins committed, and to present their requests for needed
blessings." PP 354. To families who observe the hour for daily worship,
God has given one of His most precious promises: There "I will meet with
thee." Ex. 30:6. This custom in our homes will "diffuse its
fragrance" not only in the home itself, but "far around" our
tabernacle. It will bring strength, and power, and honor, and victory not
only in our own experiences, but in our efforts for others. This is the
reward of all who faithfully and sincerely offer the incense of prayer upon
the family altar morning and evening.
Page 130
Prayer is not
necessary in order to tell God our needs; He knows all about our needs before
we ask Him. He understands all our perplexities. "Prayer does not bring
God down to us, but brings us up to Him," CC 97, thus preparing us to
receive Him, to appreciate His gifts and use them to His glory. Regular
observance of "The Morning Watch" will require steadfast
purpose and a sincere love for God that adverse circumstances or wayward
moods cannot overthrow. Each morning before the duties and cares of the day
have had opportunity to deprive us of this blessed communion with God, to put
our lives into His control will bring rich reward all through the day. If we
cherish this early hour blessing, we shall come from it exhilarated and
reassured for life's problems. Sacret
Prayer.
"Family prayer and public prayer have their place: but it is secret
communion with God that sustains the soul life. It was in the mount alone
with God that Moses beheld the pattern of that wonderful building which was
to be the abiding-place of God's glory. It is in the mount with God--the
secret place of communion--that we are to comtemplate His glorious ideal for
humanity. Thus we shall be enabled so to fashion our character-building that
to us may be fulfilled the promise, 'I will dwell in them and walk in them;
and I will be their God, and they shall be my people.'" GW 254.
The Prayer
Altar Nearest the Throne.
The altar of incense was nearer to the ark than any other article in the holy
place. It was placed "before the vail 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. It was "before the throne." Rev.
8:3. "In the offering of incense the priest was brought more directly
into the presence of God than in any other act of the daily ministration. Page 131 ...When the
priest offered incense before the Lord, he looked toward the ark; and as the
cloud of incense arose, the divine glory descended upon the mercy seat and
filled the most holy place, and often so filled both apartments that the
priest was obliged to retire to the door of the tabernacle. As in that
typical service the priest looked by faith to the mercy seat, which he could
not see, so the people of God are now to direct their prayers to Christ,
their great High Priest, who, unseen by human vision, is pleading in their
behalf in the sanctuary above." PP 353. Jesus Our
High Priest Presents Our Prayers.
In Revelation 5:8, certain ones are represented as having golden vials of odors
(margin, incense) which are the prayers of saints; and in Revelation
8:3 the Angel offers incense with the prayers of all saints upon the golden
altar which is before the throne. Are these "odors" (or
incense)--the prayers of saints--the same as the "incense" offered
on the golden altar? "The incense, ascending with the prayers of Israel,
represents the merits and intercession of Christ, His perfect righteousness.
PP 353. "The prayers of God's people passing through the corrupt
channels of humanity, unless purified by the righteousness of the great High
Priest, are not acceptable to God. To them Christ puts the merits of His
spotless righteousness. Thus perfumed, as sweet incense, they rise before
God, and gracious answers are returned." E.G.W. in YI, April 16, 1903.
Christ's merits are represented by the incense, the prayers of saints
which rise "as sweet incense" are the odors. Therefore,
David says, "Let my prayer be set forth before Thee as incense."
Ps. 141:21. Why Some
Prayers Are Not Answered.
It is the very life of our High Priest to receive our requests and to present
them to the Father. He "ever liveth" to do this, and the Father
delights to answer every true prayer. Why, then, are some prayers unanswered:
Let us consider some of the reasons: 1. Unbelief
Hinders God. God has promised: "Him that cometh to Me I will in no
wise cast out." John 6:37. Do we believe Him, or do we by our unbelief
make Him a liar? I John 5:10. Unless we ask in faith, it is written,
"Let not that man think that he shall receive anything of the
Lord," James 1:7, for "Without faith it is impossible to please
Him; for he that cometh to God must believe that He is, and that He is a rewarder
of them that diligently seek Him." Heb. 11:6. Let us hang in memory's
hall that familiar, yet always inspiring gem; "Prayer is the key in the
hand of faith to unlock heaven's storehouse, where are treasured the
boundless resources of Omnipotence." SC 98,99. 2. Selfishness
Hinders God. That unselfishness is a condition of answered prayer is
taught in the sanctuary. "The perfume which thou shalt make, ye shall
not make to yourselves according to the composition thereof: It shall be unto
thee holy unto the Lord." Because of the pure and holy character of the
righteousness of Christ, which the incense represented, the penalty for using
it for selfish purposes was "Whosoever shall make like unto that, to
smell thereto, shall be cut off from His people." Ex. 30:36-38. Such
selfish use of incense seems to represent selfish prayers. "Ye ask, and
receive not, because ye ask amiss, that ye may consume it upon your
lusts." James 4:3. Such prayers, instead of lifting up to God, cut us
off from Him. It is said that
Raphael used to wear a candle in a paste-board cap, so that while he was
painting, his shadow would not fall upon his work. Many a prayer is spoiled
by our own shadow. Too often we pray for what we want rather than that which
will be for the glory of God. 3. Wilful
Disobedience Hinders God. When the priest offered incense before the
Lord, he looked toward the ark, and in the ark was the law of God.
Sincere obedience to God's law is a condition of answered prayer, for we are
told that "He that turneth away his ear from hearing the law , even his
prayer Page 132 shall be an
abomination." Prov. 28:9. 4. An Evil
Heart Hinders God. "If I regard iniquity in my heart, the
Lord will not hear me." Ps. 66:18. The thought in the word regard
is not seriously endeavoring to give up. Secret sin cherished in the heart
blocks our access to Him. Iniquity must be put away if ever we are truly to
pray. We must wear on our forehead the candle of renunciation--we must be
willing and determined to renounce evil attitudes, cherished sins, bad
tempers, pride, covetousness, uncleaness, sloth, evil speaking, anger,
hatred, and the whole train of vices. We must clear the King's highway, so
that Jesus can present our petitions to God with the incense of His righteousness.
5. Irreverence
Hinders God. Irreverence also is displeasing to God, and it should be
offensive to us. The great and all-powerful and holy God should be addressed,
not as we would an inferior, or even an equal, not even as we would a great
earthly ruler. As we come into His presence we should remember that He is
King of kings, who dwelleth in light unapproachable. Is it any wonder that
many of our prayers never reach the throne of God? 6. An
Unforgiving Spirit Hinders God. "Forgive us our debts as we forgive
our debtors" is the prayer Jesus taught His disciples. "If ye
forgive not men their trespasses, neither will your Father forgive your
trespasses." Matt. 6:12,15. We must go even further. "If thou bring
thy gift to the altar," Christ said, "and there rememberest that
thy brother hath ought against thee; leave there thy gift before the altar,
and go thy way; first be reconciled to thy brother, and then come and offer
thy gift." Matt. 5:23,24. Peter was
troubled on this point. "Lord," he asked, "How oft shall my
brother sin against me, and I forgive him? till seven times?" Jesus
answered, "Not...until seven times; but until seventy times seven."
Then to explain further, he told the parable of the unmerciful servant whose
Lord had forgiven him a debt of 10,000 talents--$300,000,000, or in today's
money value, $30,000,000,000, which represented, as nearly as figures can,
the debt we owe Christ for our salvation. But when a fellow servant who owed
him 100 pence could not pay the debt, he took him by the throat and cast him
into prison until he should pay it all. Shame on us who have been forgiven
the unspeakable debt, if we from the heart forgive not every one his brother
their trespasses. To such Christ says, "Likewise shall My heavenly Father
do also to you." 7. Prayer
with Thanksgiving Pleases God. Paul associated prayer with gratitude and
right thinking; nor is this accidental. "Be careful for nothing,"
he says; "but in everything by prayer and supplication with thanksgiving
let your requests be made known unto God...Finally, brethren, whatsoever
things are true," honest, just, pure, lovely, of good report,
"think on these things," Phil. 4:6,8. Such thought will prepare us
to pray with assurance. "As we acknowledge before God our appreciation
of Christ's merits, fragrance is given to our intercessions...His merits
(are) as sweet incense." ST 178. When we are
tempted to grieve because God has not answered our prayers, we might do well
to consider these words from Longfellow's Table Talk; "What discord
we should bring into the universe if our prayers were all answered! Then we
should govern the world, and not God. And do you think we should govern it
better?...As frightened women grasp at the reins when there is danger, so do
we grasp at God's government with our prayers. Thanksgiving with a full
heart--and the rest--submission to the Divine will." ESSENTIALS TO
EFFECTUAL PRAYER. 1. Submission to God's will is the first essential
to effectual prayer. When Christ prayed His thrice-repeated and agonizing
prayer, "O My Father, if it be possible, let this cup pass from
Me," each time He added "Nevertheless not as I will, but as Thou
wilt." Matt. 26:39. Did the Father fail to hear His Son? O no! His
prayer was answered "according Page 133 to His
will." I John 5:14. It was for our sakes that the cup was not withheld.
The same complete submission on our part is the first condition of answered
prayer. God always gives us that which is for our good, ad which will be for
His glory; therefore, to our requests uttered when we cannot know what is for
our good, instead of saying "Yes," He may say "No," or
"Wait." But at all times we can trust Him to do just what is best,
always remembering, as Philip Brooks has said, that "prayer is not the
overcoming of God's reluctance; it is the taking hold of God's
willingness." Paul had a
"thorn in the flesh," supposedly his infirmity referred to in
Galatians 4:13-15, where he speaks of a serious difficulty with his eyes. He
calls this affliction "the messenger of Satan," and three times he
besought the Lord that it might depart from him. II Cor. 12:7,8. Did the Lord
take away this affliction? No! Did He hear and answer his petition? Yes! How?
"My grace is sufficient for thee," He said, "for My strength
is made perfect in weakness." v. 9. Was Paul satisfied with this answer?
He was! "Most gladly therefore will I rather glory in my
infirmities," he said, "that the power of Christ may rest upon me.
Therefore I take pleasure in infirmities, in reproaches, in necessities, in
persecutions, in distresses for Christ's sake; for when I am weak, then am I
strong." vs. 9,10. What a beautiful example of Christlike submission!
And as a result of this noble, cheerful attitude, what a wonderful work God
wrought through this apostle! The experience
of the gook king Hezekiah, recorded in II Kings 20, is a sad comment on a
petition uttered with an unsubmissive heart. Hezekiah's desire to accomplish
more for the kingdom over which he ruled, v. 20, might have been laudable had
it not been prompted by personal pride. Nevertheless, He who sometimes lets
us have our own way in order to teach us the wisdom and righteousness of His
way, reversed His decree, and added fifteen years to the king's life. What
was the result? Hezekiah not only took the first step toward betraying the
kingdom into the hands of the king of Babylon, but his son Manasseh, who was
born during this time, II Kings 21:1, and who came to the throne on the death
of Hezekiah, was one of the most wicked kings who had ever ruled over Judah.
How much better it would have been had Hezekiah submitted to the will of an
all-wise God instead of praying contrary to His will! Since "we know not
what to pray for as we ought," if we submit our desires to God's
righteous will, the Spirit will make intercession for us "according to
the will of God." Rom. 8:26,27. 2. Asking in
His Name. "Whatsoever ye shall ask in My name, that will I do."
John 14:13. "In My name"--that is the secret of prevailing prayer.
We come to the prayer altar with a request. If it is "in My name,"
Jesus receives it. Then to the Father He presents our request with the
incense of His own righteousness, pleading His blood for us. "My blood,
Father, My blood, My blood," He pleads. EW 38. "This request is
from one for whom I gave My life. He is true and faithful." In His name
they (the disciples) were to present their petitions to the Father, and they
would receive answer...Christ's name was to be their watchword,...the source
of their success. Nothing was to be recognized in His kingdom that did not
bear His name and superscription." AA 28. Every prayer that bears His
name and superscription will be presented to the Father who is pledged to
answer every petition of His Son. While our
heavenly Father delights to answer every request of His Son, Jesus cannot
present to His Father a request that is prompted by wrong motives--He cannot
add the incense of His own righteousness to unrighteousness. He cannot
endorse such a request with His name. To do so would be to offer
"strange incense" before God. Ex. 30:9. Our requests must be
"in His name"--in harmony with His will and character. Otherwise,
they might be compared to a check drawn on a national bank and presented
without signature. Of what Page 134 value would
such a check be? With what seriousness, then, should we come before God with
the petition, "Lord, teach us to pray." Luke 11:1. Assurance of
Answered Prayer.
The Father is more willing to give than we are really concerned to ask. Jesus
says to us, "Ask and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you." Matt. 7:7. This promise is
absolute and certain. Sometimes we may not recognize God's answer to prayer.
A story is told of a woman who prayed for patience, and God sent her a
"green cook" which to her was a great trial of faith. Was her
prayer answered? Yes; because "the trying of your faith worketh
patience." James 1:3. "Every sincere prayer is heard in heaven. It
may not be fluently expressed; but if the heart is in it, it will ascend to
the sanctuary where Jesus ministers, and He will present it to the Father...as
His own desire in that soul's behalf--beautiful and fragrant with the incense
of His own perfection." DA 667. "In the future life, the mysteries
that here have annoyed and disappointed us will be made plain. We shall see
that our seemingly unanswered prayers and disappointed hopes have been among
our greatest blessings." MH 474. Prayers
"Lodged by the Throne."
"The earnest prayer of contrite souls will be lodged by the throne; and
God will answer these prayers in His own time if we cling to His arm by
faith." 6T 154. Because of adverse circumstances or from some reason
unknown to us, the answer to some prayers may be long delayed, even till
probation is about to close; but the prayers of "all saints" are
registered on the altar of prayer that is before the throne in heaven. They
are not forgotten or ignored. This is clearly taught in the sanctuary. In
Revelation 8:3-5 we read that when Christ's work as our Intercessor is about
to close, "there was given unto Him much incense, that He should offer
it with the prayers of all saints upon the golden altar which was before the
throne. And the smoke of the incense, which came with the prayers of the
saints, ascended up before God out of the Angel's hand." This Angel is
Christ, for He it is, our High Priest in heaven, who presents our prayers to
God with the incense of His righteousness. Thus we are
assured that every unselfish prayer, every prayer "in His name,"
every prayer with the conclusion, "Nevertheless, not my will but Thine
be done," will in God's own time receive the sympathetic attention of
Him who is our "merciful and faithful High Priest." Heb. 2:17. He
is fully able to do this, for He is the "Lamb...having seven horns
(complete power) and seven eyes" (perfect discernment.) Rev. 5:6. He
knows the motive that prompts every prayer, for He is "a discerner of
the thought and intents of the heart." Heb. 4:12. It is our part not to
be over anxious, but to have faith in God's wisdom and goodness, and submit
our will to His righteous judgment. When these
prayers have received due attention, the Angel removes the fire from the
golden altar, puts it into His golden censer, and casts the censer into the
earth, thus indicating that His work of intercession in heaven is ended. The
last prayer is answered, and at the end, when we see God's dealings in their
true perspective, if we have a prayer lodged by the throne, that prayer will
be answered according to His will, and we shall be abundantly satisfied. Page 135 Heaven's Radio
Page 136
CHAPTER PREVIEW 22.
THE CANDLESTICK OF BEATEN GOLD ______________
Page 138 22. THE CANDLESTICK OF BEATEN GOLD ________________ The Third
Step in Sanctification.
At the golden candlestick is represented the third and crowning step in
sanctification, or Christian perfection. If we stop with a study of God's
word and prayer, we shall fall short of "the measure of the stature of
the fullness of Christ." Eph. 4:13. It is not enough that we have been
born again of the incorruptible Word of God, I Peter 1:23, or that as newborn
babes we desire the sincere milk of the Word, that we may grow thereby, I
Peter 2:2, even though through such an excellent beginning we are "no more
children, tossed to and fro, and carried about with every wind of
doctrine." Eph. 4:14. It is not enough that our prayers ascend morning
and evening with the incense at the altar. We are to be "complete in all
the will of God." Col. 4:12. We are to "grow up into Him in all
things." What do we
still lack?--It is the candlestick experience. How can we supply this lack?
By "Speaking the truth in love." Eph. 4:15. We have received the
truth into good and honest hearts; we are not now to put our light "under
a bushel, but on a candlestick," that it may give "light unto all
that are in the house." Matt. 5:14,15. This light-bearing is the cap
sheaf of Christian growth, of sanctification. The Parts of
the Candlestick.
Ex. 25:31-40. The candlestick, or lampstand, had one main shaft, with three
branches projecting from each side. These six branches were alike, each
having "three bowls made after the fashion of almonds,...a knop and a
flower," "resembling lilies" PP 348--nine ornaments in each
branch. The main shaft had four bowls made like almonds, his knops,
and his flowers,--twelve ornaments. Thus, the shaft and the six branches had
sixty-six ornaments. Under each of the three pairs of branches was a
knop--three more ornaments. Including the ornamental base, the candlestick
had, therefore, a total of seventy ornaments. What a detailed
description! Yet, even though this inspired description is so minute, the
caution is added: "Look that thou make them after their pattern, which
was showed thee in the mount." Ex. 25:40. Why all this detail,
re-enforced by special words of caution? Doubtless, because as already noted,
any variation from God's exact plan would destroy or mar the meaning, and
thus fail of teaching important spiritual truth pertaining to the plan of salvation.
The
Significance of Its Seven Branches.
In its entirety, the candlestick represents Christ, "the Light of the
world." John 3:12. Especially does the main shaft, with its significant
number four, represent Christ. He it is--"One like unto the Son
of man"--who walks "in the midst of the seven candlesticks,"
Rev. 1:12,13, which "are the seven churches," the entire church of
God. Rev. 1:20. As seven represents not only completeness but perfection, so
the church of God is to be perfect, a church "holy and without
blemish." Eph. 5:27. Jesus also said to His disciples, "Ye are the
light of the world," a "city set on an hill cannot be hid."
Matt. 5:14. Almond
Ornaments.
In the breastplate, God's workers are represented as His jewels; in the
candlestick, as His ornaments. Why were the ornaments to be made "like
unto almonds?" The Hebrew word for almond means to hasten, for
the almond tree blossoms very early in the season--it hastens to put
forth blossoms. It was regarded by the Jews as a welcome indication that the
new life of another spring had come, a striking picture of the resurrection.
Thus the almond ornaments are an emblem of Christ who is "the
resurrection and the life," John 11:25, and also of the new life that
will come to all who witness Page 139 for Him. The
candlestick throughout bore this symbol of the resurrection of Christ
which Christians are to "hasten" to proclaim to the world.
"The King's business requires haste." I Sam. 21:8. Jeremiah 1:11,12
gives the same thought: "The word of the Lord came unto me saying,
Jeremiah, what seest thou? And I said, I see a rod of an almond tree. Then
said the Lord unto me, Thou hast well seen: for I will hasten My word
to perform it." The word for
almond also means wakeful. This beautifully illustrates the work of Christ
for us: "He that keepeth Israel shall neither slumber no sleep."
Ps. 121:4. The "seven eyes" of the Lamb go "forth into all the
earth." Rev. 5:6. Why is Jesus thus searching the earth? "The eyes
of the Lord run to and fro throughout the whole earth, to show Himself strong
(the Lamb had "seven horns" as well as seven eyes) in the behalf of
them whose spirit is perfect toward Him." II Chron. 16:9. The thought of
zeal is also in the root of the word almond--to be zealous; to watch eagerly
as a leopard; to be intent upon something; to be awake and vigilant. Jer.
5:6. The seven lamps which were before the throne were "lamps of
fire"--Rev. 4:5, His church which the Holy Spirit fires with zeal. Seventy
Ornaments.
Why were there seventy ornaments? What do they represent? The Lord gave His
commission not only to the twelve to go into all the world and preach the
gospel, but He "appointed other seventy also, and sent them two and two
before His face into every city and place, whither He Himself would
come." What was the result of their efforts? They returned with joy,
saying, "Lord, even the devils are subject unto us through Thy
name." Luke 10:1,17. They were connected with the Source of power, the
true Light of the world, and success attended their efforts. Like the
apostles, they "received supernatural endowments as a seal of their
mission." MH 94. It has been said that these seventy ornaments represent
the consecrated trusty laymen whose hearts burn with zeal to hold aloft the
torch of truth that someone's feet may be led to walk in the Path to the
Throne of God. And why not? Does not the candlestick represent the entire
church in faithful service? The first
seventy elders were appointed when the covenant of God was ratified at Sinai.
Ex. 24:1,9. They were the chief representatives in the respective tribes, the
most conspicuous for integrity and sincerity as well as for rank and
influence. Later they became special assistants to Moses in his arduous and
perplexing duties. When they were appointed, "the Lord came down in a
cloud,...and took the spirit that was upon him (Moses), and gave it unto the
seventy." Num. 11:14,16,17,25. Their authority extended to all matters
concerning the public welfare. They were a sort of governing body, a parliament.
To them was entrusted the spirit of prophecy--extraordinary penetration in
discovering hidden evil and in settling difficulties. Num. 11:24-30. Jewish
writers say that this was the origin of the Sanhedrin, the supreme court of
their nation. Pure Gold. Unlike the table and
the altar, which were made of wood covered with gold, the candlestick
"was made of one solid piece of gold," PP 348, "his shaft, and
his branches, his bowls, his knops, and his flowers." Also, "his
snuffers or tongs, and his snuff-dishes." "Of a talent of pure gold
made he it, and all the vessels thereof." Ex. 25:38; 37:23. Of the
church whom Jesus is purifying, it is written "He shall sit as a refiner
and purifier of...the sons of Levi, and purge them as gold and silver, that
they may offer unto the Lord an offering in righteousness." Mal. 3:3. As
the refiner of gold works with the precious metal until his own image is
reflected in the molten mass, so "Christ is sitting for His portrait in
every disciple. Everyone God has predestinated to be conformed to the image
of His Son." Rom. 8:29; DA 827. When we reflect His image in our lives,
our light will shine for Jesus. Page 140 Gold also represents
value. A talent of gold, which weighed about 120 pounds, was used in the
candlestick. Its value was approximately $30,000. Since in the time of Christ
[a] day's wage was fifteen cents, the value of the candlestick in our day
would be about $3,000,000. The candlestick was the most costly as well as the
most elaborate of the sacred vessels. By this immense amount of gold used in
it the inspired Artificer would convey the extreme importance of, and the
high value that Jesus places on, true soul service. It is a symbol of the
motto, "share your faith." "Let your light so shine before
men, that they may see your good works, and glorify your Father which is in
heaven." Matt. 5:16. The Gold Was
Beaten.
The candlestick was not only pure gold, it was "beaten" gold. Ex.
25:31,36. It required many a skillful blow to shape all the details of its
ornaments. So Christ was "wounded for our transgressions; He was bruised
for our iniquities; the chastisement of our peace was upon Him." Isa.
53:3-10. "Yea, and all that will live godly in Christ Jesus shall suffer
persecution." II Tim. 3:12. It is trial that purifies the church and
fits it to be the light of the world. This has been demonstrated in the
sufferings of the thousands of martyrs of the Dark Ages and during the
Reformation, but "the blood of the martyrs was the seed of the
church." Also in our own day, many a worker for God has suffered stripes
and imprisonment for the truth's sake. God permits the fires of affliction,
that the dross may be consumed, and the worthless separated from the
valuable, so that the pure metal may shine forth. "He passes us from one
fire to another, testing our true worth...If prosperity or adversity discover
falseness, pride, or selfishness, in our hearts, what shall we do when God
tries every man's work as by fire, and lays bare the secrets of all
hearts?" 4T 85. For this reason the candlestick, representing both
Christ and His co-laborers, was made of beaten gold. Pure Olive
Oil and Its Significance.
"Command the children of Israel, that they bring unto thee pure oil
olive beaten for the light, to cause the lamps to burn continually."
Lev. 24:2; Ex. 27:20. Several words in this text stand out prominently--the
oil was pure, it was beaten, and the lamps were to burn continually.
What does the pure oil signify?--The vision of the candlestick which God gave
Zechariah explains: "And the angel...said unto me, What seest thou? And
I said, I...behold a candlestick all of pure gold, with a bowl upon the top
of it, and his seven lamps thereon,...And two olive trees by it, one upon the
right side of the bowl, and the other upon the left side thereof. So I
answered and spake to the angel that talked with me, saying, What are these,
my Lord? The angel...answered,...Knowest thou not what these be? And I said,
No, my Lord. Then he answered,...This is the Spirit of God, that causes the
lamps to send forth light. And Christ is the "bowl" from which the
oil flows into the seven lamps, for He it is who sends the Holy Spirit to the
seven churches. Without this "pure oil" of the Spirit it is
impossible for the followers of Jesus to let their light shine to the world
in its full brightness. The oil was
used in coronation services, thus being associated with sovereignty. Its use
also is indicative of divine joy: "Thou anointest my head with oil; my
cup runneth over." Ps. 23:5. It is associated with prayer for healing:
"Is any sick among you? Let him call for the elders of the church; and
let them pray over him, anointing him with oil in the name of the Lord."
James 5:14. Page 141 The Oil Was
Beaten.
Even as the candlestick itself was of "beaten" gold, so also the
oil was beaten, indicating that the Holy Spirit has shared the suffering that
our salvation has cost. This oil was beaten "to cause the lamps to burn
always." Ex. 27:20. What a responsibility this places upon those who are
light bearers for God! The more fully we, as sons of God sense the suffering
that our salvation has cost all Heaven, the more earnestly we shall long to
let our lamps "burn always," not more fitfully but constantly.
"In season" and "our of season" we are to let shine forth
His own heavenly light "in the midst of a crooked and perverse
nation." II Tim. 4:2; Phil. 2:15. The Lamps
Burned "Continually."
As the bread on the table was "continual," Num. 4:7, and the
incense on the altar was "perpetual," Ex. 30:8, so the lamps burned
"continually." Lev. 24:2. They "shed their light by day and by
night." PP 348. Just so the light of the church should shine around the
circle of the earth by day and by night. "In the morning sow thy seed,
and in the evening withhold not thine hand." Eccl. 11:6. No matter what
our occupation in life, every service should be definitely directed to
advance God's work. Thus day by day all may be true light bearers,
"ambassadors for Christ." II Cor. 5:20. In this
connection, it is both interesting and important to observe that the words continual
and perpetual used to describe the services at the table, the altar,
and the candlestick, as well as at the brazen altar where the "continual
burnt offering" was sacrificed morning and evening--these words in the
original are the same as the word daily, used in Daniel 8:11-13 where
the blasphemous work of "the little horn" is brought to view. We do
well to keep this in mind, for it will come up later. Meanwhile, let us
beware, lest "through the wiles (sly tricks) of the devil," we
neglect our "continual" and "daily" opportunities for
sanctification. The time of these continual services "came to be
observed as the set time for worship throughout the Jewish nation" when
the whole multitude of the people bowed in prayer with their faces toward
Jerusalem. PP 353,354; Luke 1:10. The
"Two Olive Trees".
Again Zechariah asked the angel, "What are these two olive trees upon
the right side of the candlestick and upon the left side thereof,...these two
olive branches which through the two golden pipes empty the golden oil out of
themselves?" The angel answering said, "These are the two anointed
ones, that stand by the Lord of the whole earth." Zech. 4:11-14. What is
represented by these two "anointed ones," these two olive trees
that supply the oil to the lamps? In Revelation 11:3,4, Jesus says: "I
will give power unto My two witnesses,...These are the two olive
trees...standing before the God of the earth." What are these two
witnesses? Are they not the Scriptures that "witness" to the power
of God? Of the Old Testament scriptures Jesus said, "They...testify of
Me," John 5:39; and concerning the New Testament He declared, "This
gospel of the kingdom shall be preached...for a witness." Matt. 24:14.
The Old Testament and the New Testament are therefore Christ's "two
witnesses," the "two anointed ones" symbolized by the two
olive trees that empty the golden oil out of themselves through the two
golden pipes. They fill the lamps, His light-bearers, with the oil, thus
causing the lamps to give light. "The entrance of Thy Words giveth
light." "Thy Word is a lamp unto my feet, and a light unto my
path." Ps. 119:130,105. God has given "power" unto these
"two witnesses," and they are the source of our power, as they were
the source of Christ's power when He met the enemy with the challenge,
"It is written." Matt. 4:4,7,10. Through the
Word of God, the Holy Spirit supplies the oil to the lamps so the lamps burn
"continually." Only through a "continual" study of both
the Page 142 Old and the New
Testament, is it possible for the Christian to receive the full supply of oil
for his lamp that he may witness for Christ. Without this constant flow of
oil into his life, his lamp, like those of the five foolish virgins, will
surely go out. There are those who discredit some parts of the Bible,
particularly the Old Testament and the book of Revelation. What will be the
result of thus "hurting" these two olive trees, so that they cannot
supply the oil?--"If any man will hurt them, fire proceedeth out of
their mouth, and devoureth their enemies: and...he must in this manner be
killed." Rev. 11:5. The olive tree
grows slowly, and lives to an immense age, thus being emblematic of strength
and longevity. 'I am like a green olive tree in the house of God: I trust in
the mercy of God forever." Ps. 52:8. It is also an emblem of divine
blessing in our homes: Thy children are "like olive plants round about thy
table." Ps. 128:3. Who Lighted
the Lamps?
Aaron, the high priest, lighted the lamps. Num. 8:3. So Christ, our High
Priest, must light our lamps before we can shine for Him. He, the central
shaft, sends oil to all the branches, and that without measure--its measure
being "the measure of the fullness of Christ." Eph. 4:13. This
contact with the source of light may be compared to the electric power in the
wires. Only as we are connected with this power can we truly shine. A broken
circuit cannot pass the current to the lamps, but a perfect circuit brings
power and victory to the human worker. The Holy Spirit brought victory to
Gideon. It caused Philip to "run," and the Ethiopian was converted.
It worked with Peter, and Cornelius accepted salvation. The Morning
and Evening Lightings.
When Aaron burned the incense on the altar in the morning, he trimmed the
lamps. "Every morning...he dresseth the lamps; at even he lighteth the
lamps (margin,"causeth to ascend") Ex. 30:7,8. In the evening a
fresh supply of oil was put into the lamps, in the morning the dressing, or
trimming, of the lamps caused them to shine in their fullness. The burning of
the incense and the care of the lamps were closely associated. So, as we
kneel at our altar of prayer morning and evening, our High Priest will give
us a fresh supply of His Holy Spirit as a new fitting up for service. The
Candlestick a Light Bearer.
As the purpose of the candlestick was to give light, so the sole purpose of
the church is to give light. A lamp that gives no light, or that shines with
a dim, uncertain light, is of little value; and a church that does not shine,
has only a form of godliness, "denying the power thereof."
II Tim. 3:5. Service is the only reason for the existence of a church. Unless
it shines, the world is left in darkness, and may will lose their way on the Path
to the Throne of God. Every true member of the church will let his light
shine, and shine "continually" no matter where he is. So Jesus says
to His church, "Ye are the light of the world...Let your light so
shine." Matt. 5:14,15.
Page 143
Light-bearing
the Fruit of Faith.
Service that truly shines has been called "second mile
willingness." "Whosoever shall compel thee to go a mile, go with
him twain...Whosoever shall smite thee on thy right cheek, turn to him the
other also. If any man will sue thee at the law, and take away thy coat, let
him have they cloak also." Matt. 5:41,39,40. This is really loving our
enemies. It is such service that entitles us to be "children of
("our") Father which is in heaven." Such service is the fruit
of all who will be "perfect, even as (their) Father which is in heaven
is perfect." Matt. 5:44,45,48. Such service before men will lead them to
"glorify God." Matt. 5:16. Without this
"second mile willingness" there can be no true faith. "Show me
thy faith without thy works, and I will show thee my faith by my works;"
or, as Moffatt renders it, "You show me your faith without any
deeds, and I will show you by my deeds what faith is." James 2:17,18.
This "labor of love" is the "work of faith" (Moffatt),
a "faith which worketh by love," Gal. 5:6, faith that is counted
for righteousness,--right doing--a faith that results in
sanctification. Service without faith and love has been well called "dull
gray servitude." We are all
servants, servants either "of sin unto death, or of obedience unto
righteousness." Rom 6:16. How can we be servants of obedience? There is
but one way: "As many as received Him, to them gave He power." John
1:12. This power is the birthright of everyone who has experienced the second
birth, everyone who has been reconciled and justified in the court and who
has entered the holy place to be sanctified. This is forcefully expressed by
H.M. Tippett in his inspiring book My Lord and I, p. 51: "God
intends each of us to be a spiritual masterpiece, His building. The great
tragedy of human life is that we so often choose our own plans instead of
what is heaven's destiny for us." "The tragedy of life in spiritual
things is to see hundred-fold power producing thirty-fold
accomplishment." (Ibid. 31). "God reaches down through or scrap
pile of broken resolutions, faded ideals, crushed hopes, seared consciences,
untempered wills, for the buried talents of nobility and service to make us
'servants of righteousness.'" Ibid. 46. Then let us keep our lamps on a
candlestick, not under a bushel, ever remembering that 'Not more surely is
the place prepared for us in the heavenly mansions than is the special place
designated on earth where we are to work for God." COL 327. God's
Broadcasting System.
In Revelation 4:5, the "lightnings and thunderings and voices" that
proceeded out of the throne, before which "seven lamps of fire"
were burning may be called God's broadcasting system. From this central station
through "the seven Spirits of God," the full manifestation of the
Spirit through His entire church--the seven-branched candlestick--He sends
out streams of light to all the world. "God is a
constant worker." "The angels are workers, ministers of God to the
children of men," and God designs that all whose hearts have been
lighted shall be workers," fishers of men." "The toiling beast
of burden answers the Page 144 purpose of its
creation better than does the indolent man. . . .Those who look forward to a
heaven of inactivity will be disappointed; for the economy of heaven provides
no place for the gratification of indolence. . . .It is the faithful servant
who will be welcomed from his labors to the joy of the Lord." MYP 216;
CT 280.
The blessing
of Service.
Our efforts to help others and point them to the way of life, will not only
benefit them but it will "react in blessings upon ourselves. This was
the purpose of God in giving us a part to act in the plan of redemption. He
has granted men the privilege of becoming partakers of the divine nature, and
in their turn, of diffusing blessings to their fellowmen. This is the highest
honor, the greatest joy, that it is possible for God to bestow upon
men." SC 83. Such light-bearing is not stinted or meager. It is thus
described by Luke: "Give, and it shall be given unto you; good measure,
pressed down, and shaken together, and running over, shall men give into your
bosom. For with the same measure that ye mete withal it shall be measured to
you again." Luke 6:38. Acceptable service for God is prompted by the
Spirit of Christ. Of those who serve from selfish motives, no matter how good
that service may appear on the surface,--of them it is written, "There
is none that doeth good, no, not one." Rom. 3:12; Ps. 14:3. The
Candlestick a Symbol of the Holy Spirit. As already noted, the antitype of the
seven-branched candlestick is the "seven lamps of fire burning before
the throne, which are the seven Spirits of God." Rev. 4:5. These seven
Spirits of God are "sent forth into all the earth" by the Lamb,
Rev. 5:6, in fulfillment of His last promise to the disciples, "I will
send. . .unto you the Comforter, which is the Holy Ghost;". "He
shall teach you all things." John 16:7; 14:26. To those who seek, He
will reveal spiritual truth and bestow spiritual power. As in the
earthly sanctuary the candlestick represented letting our light shine in
service for God, so in the heavenly sanctuary, in all the fullness of His
complete sevenfold power, the Holy Spirit is searching all the dark corners
of the earth and all the dark corners of our "deceitful" and
"desperately wicked" hearts, to win lost souls to obedience to the
living Word of God. Jer. 17:9. The Suffering of the Holy Spirit, as with
unutterable agony, Rom. 8:26, He pleads with sinful men, is represented by
the fact that not only the gold but the oil used in the candlestick was
"beaten." Through neglect of the Word, of prayer, and of service,
we "neglect so great salvation." Heb. 2:3. Let us beware that we
thus "grieve not the Holy Spirit of God," for through this agency
alone can we be "sealed unto the day of redemption." Eph. 4:30;
1:13. Page 145 Sanctification,
Its Relation to Justification.
The terms justification and sanctification are usually feebly comprehended
and too often entirely misunderstood. Frequently, justification is confused
with sanctification, one being regarded as a synonym of the other, while in
reality they are quite different. As before noted, reconciliation and
justification, illustrated in the court, result in the second birth, at which
time, the righteousness of Christ is imputed to the repentant sinner,
covering all his past sins. This righteousness is not obtained by the works
of the law, Rom. 3:20,24, it is a free gift from Jesus Christ, received by
faith. Rom. 5:16,18. The bestowal of this gift is but the work of a moment. On the
contrary, sanctification is the work of a lifetime, during which we are to work
out our own salvation with fear and trembling. Phil. 2:12. This is an
active dynamic Christian experience in daily obedience to the law of
God. Here, through Christ, the works of the law are manifest in the
deeds of the life, without which our faith is dead. James 2:16, 17.
During this life-long experience, the righteousness of Christ is imparted
to the Christian; that is, it becomes a part of him,--he becomes a
partaker of the divine nature. This righteousness imputed in the court
and imparted in the holy place, is beautiful and full of meaning
because in the sanctuary it is seen in its true perspective. The first
experience, justification, is our "title to heaven," the second,
sanctification, is our "fitness for heaven." R&H June 4, 1895.
The Spirit of God received into the heart by faith, is the beginning of the
life eternal. John 17:3; 6:54. Sanctification,
is a threefold experience, symbolized in the holy place at the table, the
altar, and the candlestick, is thus forcefully expressed by H.M. Tippett:
"In the waiting time, those are being most blessed who are standing on
tiptoe, reaching out for God's best things,--on tiptoe in faithful reading
(studying) of the Word, on tiptoe in prayer, on tiptoe in service." My
Lord and I, p. 311. These are the three essentials to "growing
up" into Christian manhood and womanhood. Through these agencies the
mind is focused on Christ, and thus we "abide" in Him. This is
sanctification, which, in the light of the sanctuary, is clear and tangible,
and rich in spiritual experience. Righteousness
by Faith.
This includes both justification and sanctification. The first is wholly an
act of faith without the deeds of the law, accepting the righteousness of
Christ as a free gift; the second is "God working in you" not only
"to will" (justification) but also "to do" of His good
pleasure (sanctification). Phil. 2:12,13. While justification is the first
step in righteousness by faith, sanctification is its completion. Both come
through faith in Christ. From the time we enter the gate of the court until
mortal life ends in the holy place, the entire Christian experience is
righteousness by faith. Only thus can anyone be either justified or
sanctified, that Christ may be all in all. Col. 3:11. In the words of Paul,
this is gained by "giving all diligence, add to your faith (to your
justification) virtue. . .knowledge,. . .temperance, . . .patience, . .
.godliness, . . .brotherly kindness, . . .charity." "He that
lacketh these things. . .hath forgotten that he was purged from his old
sins" (his justification), but "if ye do these things. . .an
entrance shall be ministered unto you abundantly into the everlasting kingdom
of our Lord and Saviour Jesus Christ." II Peter 1:5-11. Sanctification
Our Passport into the Most Holy Place. While imputed righteousness frees us from
the penalty of our past sins, imparted righteousness frees us
day by day from the power of sin, and gives us "power to become
the sons of God." John 1:12. It is this that keeps us from falling, and
presents us "faultless before the presence of His glory with exceeding
joy." Jude 24. God has "condemned sin in the flesh" by
"sending His own Son in the likeness Page 146 of sinful
flesh." He did this that His righteousness "might be fulfilled in
us.." Rom. 8:3,4. By thus condemning sin in the flesh of His Son, He
challenges its right to exist in our lives. "These things write I unto
you, that ye sin not." I John 2:1. "All who consecrate soul,
body, and spirit to God, will be constantly receiving a new endowment of
physical and mental power. The inexhaustible supplies of heaven are at their
command." DA 827. In the holy
place--"the Trysting place"--if we have remained true to our
baptismal vows--true in studying and obeying God's Word, instant in prayerful
dependence upon our Redeemer, and in doing our part as ambassadors for
Christ, beseeching others to be reconciled to God,--if this has been our
experience, at the end of life's journey we are clothed in our wedding
garment of "fine linen, clean and white," Rev. 19:8, which is the
righteousness of Christ, ready to be accepted as the bride of the Lamb. Rev.
19:7,8. When we have thus finished our course in "the Trysting
place," we can say with Paul, "Henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous Judge, shall give me at
that day." II Tim. 4:7. Then we shall have the Father's name--His
character--in our forehead. Rev. 22:4. This is sanctification; it is our
passport into the most holy place, into "the presence of His glory"
for glorification. Jude 24. __________________
Footnote. In 70 A.D. when
Jerusalem was destroyed by the Roman army, the candlestick was carried to
Rome by the Roman general Titus, as a trophy of his victory. Doubtless all
the rest of the gold in the sanctuary was also taken as spoil, except the ark
of which we shall study later. As a memorial of his triumphal celebration,
the arch of Titus was constructed, on which was placed a large plaque of the
candlestick. This remained until Rom itself was destroyed, leaving the arch
in ruins. SECTION V IN
THE MOST HOLY PLACE __________
CHAPTER
PREVIEW 23.
CHRIST ENTERING THE MOST HOLY PLACE ___________
Page 148 23. CHRIST ENTERING THE MOST HOLY PLACE OF THE HEAVENLY
SANCTUARY ____________________________
"The
Time Appointed."
Prophecy foretold the time when Jesus passed within the first vail into
the holy place of the heavenly sanctuary and was anointed High Priest. Dan.
9:24,27. The time was also foretold when He passed within the second vail
into the most holy place to act as Judge. Dan. 8:14; 7:10,23,14. This
judgment work of Christ, our heavenly High Priest, was symbolized in the work
of the earthly high priest on the day of atonement--the day of judgment for
ancient Israel. In the earthly it was called the cleansing of the earthly
sanctuary; in the heavenly, the cleansing of the heavenly sanctuary. Dan.
8:14. The cleansing
of the earthly sanctuary was, in type, the cleansing of ancient Israel from
the sins which, by confession and reformation, had been transferred to the
sanctuary. The cleansing of the heavenly sanctuary is, not in type but in
reality, the blotting out of the forgiven sins of redeemed Israel which
during this life have been recorded in the books of the sanctuary above, and
have gone before to judgment. I Tim. 5:24. By Divine
appointment, the day of atonement came "in the seventh month, on the
tenth day of the month." Lev. 16:29,30. This date never varied; it was
"a statute forever," "an everlasting statute." v. 29,34.
Likewise, the anti-typical day of atonement, the real day of Judgment in
the heavenly sanctuary, had a Divinely appointed date, and this date
cannot be changed. Referring to this, Paul says, "He hath appointed a
day in the which He will judge the world in righteousness by that Man whom He
hath ordained." Acts 17:31. As the day of atonement came at the end of
the yearly round of service, so this "time appointed" came at the
end of the yearly round of service, so this "time appointed" came
when "the end shall be;" "at the time of the end shall be the
vision." Dan. 8:19,17. The "time appointed" for the service in
the most Holy Place of the heavenly sanctuary is as definite as was the day
of atonement in the earthly sanctuary. It is revealed in Daniel 8:13,14,
"Then I heard one Saint speaking, and another saint said unto that
certain Saint which spake, How long shall be the vision? . . .to give both the
sanctuary and the host to be trodden under foot?" And He said unto me
(Daniel), Unto two thousand and three hundred days; then shall the sanctuary
be cleansed," or "restored" as Moffatt and some other
authorities have it. "That part of his prophecy which related to the
last days, Daniel was bidden to close up and seal 'to the time of the end.'
Dan. 12:4. Not till we reach this time could a message concerning the
Judgment be proclaimed, based on a fulfillment of these prophecies." GC
356. The Hebrew name
of "that certain Saint which spake" is "Palmoni, the Wonderful
numberer." Dan. 8:13, margin. This evidently refers to Christ, Dan.
10:21, who knows and numbers every "time appointed." The other
"saint," was Gabriel, v. 16. The unusual importance of this
prophecy concerning the restoring and cleansing of the heavenly
sanctuary--the Judgment of Daniel 7:10--which began at the close of the 2300
days, is indicated by the fact that Michael (Christ) came with Gabriel to
give Daniel "skill and understanding" concerning the
"vision" Dan. 9:22,23; also from the words of Gabriel, "There
is none that holdeth with me in these things, but Michael your Prince."
Dan. 10:21. The Last
"Time" Prophecy.
In several respects, this prophecy is one of the most outstanding in the
Bible. No other contains so many definite dates, making it pre-eminently a time
prophecy:
Page 149
There can be no
doubt that the 2300 days, which began in 457 B.C. reached to the year 1844,
"the time of the end," "the time appointed" when
"the end shall be." Dan. 8:17,19. According to the best information
now available, the tenth day of the seventh month of the year 1844 fell on
October 22, Jewish reckoning. Every event from the beginning to the close of
this prophecy has been fulfilled on time, a time definitely foretold. This prophecy
is not only the longest, but the last[Prophetic--day for a year RB]
"time" prophecy given by Inspiration. Of it the angel declared to
John, "there shall be time no longer;" Rev. 10:6; that is, after
its expiration, there should be no other definite time prophecy, not
even one giving the hour of Christ's second coming, for Jesus said, "Of
that day and that hour knoweth (maketh known) no man, no, not the angels
which are in heaven, neither the Son, but the Father." Mark 13:32.
The Father has
reserved to Himself the rightful privilege of announcing to the universe the
day and the hour when His Son shall appear in the clouds of heaven. EW 15,34;
285. Therefore, after the close of the 2300 days in 1844, anyone who sets a time
for the second coming of Christ is assuming a prerogative of Jehovah. Another feature
that makes this prophecy remarkable is that it reveals the exact time of two
of the most important events in the plan of redemption; namely the time when
Christ would give His life a ransom for the world, and the time when He would
begin the Judgment of the "house of God," Was it any wonder that
Christ, the "Wonderful Numberer," He who had numbered the vision,
should come in person to answer the question, "How long shall be the
vision," and say to Daniel, "Unto two thousand three hundred days;
then shall the sanctuary be cleanse?" Dan. 8:13:14. Two other
correlative events in this prophecy stand out in bold relief. At its beginning,
in 457 B.C., when the commandment went forth "to restore and to build
Jerusalem" Dan. 9:25, "a very great congregation of men and women
and children" Ezra 10:1; 2:64,65; 8:3-14,18-20, left the land of their
captivity, and returned to Zion. These made up the citizenship of the earthly
Jerusalem. At the end of the 2300 days, the Judgment call was sounded,
"Prepare to meet thy God, O Israel, Amos 4:12,--prepare to leave the
land of your captivity and move to the heavenly Jerusalem. It was
then, in 1844, in the heavenly sanctuary, that the citizenship of the
heavenly Jerusalem began to be made up--those of the "house of God"
who pass the test of the Judgment. The
Divisions of the Heavenly Ministration. As the earthly ministration consisted of
two divisions, the daily and the yearly, each occupying a period of time, so
the heavenly ministration consists of two distinct divisions, the first which
began when Christ ascended to act as His Priest, the second when He began His
work as Judge. The first in the holy place of the heavenly sanctuary,
continued until 1844, the second in the most holy place, has been in
progress since 1844. The whole period of time from 1844 to the close
of probation is the antitype of the ancient day of atonement, Israel's day of
Judgment. Intercession
Continues During the Judgment. On the day of atonement, the high priest
performed not only the special service in the most holy place but in the
court was also offered the regular daily sacrifice--"the continual burnt
offering," which represented the continual atonement of Christ. Num.
28:3,4. Also in the holy place on the golden altar, the high priest burned
the Page 150 daily incense,
symbol of the merits of Christ's righteousness, Lev. 16:12, to which all had
access. Thus as the earthly high priest on the typical day of Judgment
officiated, in the court and in the holy place, as Intercessor as well as in
the most holy as judge, so Christ, our heavenly High Priest, during the real
Judgment, acts not only as Judge but also as Intercessor, continuing to
"plead His own blood" and the merits of His own righteousness
"in behalf of sinners." See GC 428,429. How grateful we can be that
so long as probation lingers, there is hope for all. We may still come to the
throne of grace and find help. Daniel's
View of the Court Room in Heaven.
When the great clock of time struck the hour for the end of the 2300 days,
the beginning of the antitypical tenth day of the seventh month, the Father,
who up to this time had been seated with Christ in the holy place of the
heavenly sanctuary, moved His throne into the holy of holies, preparatory to
the beginning of the Judgment. EW 55. The scene in
the heavenly holy of holies at this time is, without doubt, one of the most
awe-inspiring of any since the giving of the law at Sinai. Describing it,
Daniel says: "I beheld till the thrones were cast down, and the Ancient
of Days did sit, whose garment was white as snow, and the hair of His head
like the pure wool: His throne was like the fiery flame, and His wheels as
burning fire. A fiery stream issued and came forth from before Him: thousand
thousands ministered unto Him, and ten thousand times then thousand stood
before Him: the Judgment was set, and the books were opened" Dan.
7:9,10--opened before the law of liberty which had been transgressed, and by
which every dead will be judged. James 2:12. Moffatt gives this rendering:
"I watched until an assize was held;" that is, a court of justice
for the trial of jury of civil or criminal cases. John's View
of the Court Room.John
also describes this same scene. "Behold," he says, "a door
(the second vail) was opened in heaven;. . . (not into, but in:
the first vail represented the entrance into heaven) and,
behold, a throne was set in heaven, and One (the Father) sat on the throne.
And He that sat was to look upon like a jasper and sardine stone; and there
was a rainbow round about the throne, in sight like unto an emerald. And
round about the throne, in sight like unto an emerald. And round about the
throne were four and twenty seats (the Greek rendering is "thrones");
and upon the seats (or thrones) I saw four and twenty elders sitting, clothed
in white raiment; and they had on their heads crowns of gold (indicative of
victory and reward). . .and in the midst of the throne, and round about the
throne, were four living creatures." Rev. 4:1-6, margin. The four living
creatures and the four and twenty elders were not in the scene presented to
Daniel, probably because it was after Daniel's day that they were
"redeemed" from the earth and made "priests" unto God
Rev. 5:8-10. "And I beheld. . .many angels round about the throne."
Rev. 5:11. The Greek
rendering of Revelation 4:1 is: "A door (the second vail) was open
in heaven." Since this door was "open," John continuing his
description of the work going forward in the court room above, saw not only
the throne of God, antitype of the ark in the most holy place of the earthly
sanctuary, but he also saw "seven lamps of fire burning before the
throne," antitype of the seven-branched candlestick which was in the
first apartment of the earthly sanctuary. Rev. 4:5; Ex. 40:24. At another
time he saw "the golden altar which was "before the throne"
antitype of the altar of incense in the first apartment of the earthly
sanctuary. Rev. 8:3. Do not these scriptures indicate that, the door between
the two apartments being "open," John was privileged to look into
both the holy and the most holy place in the heavenly sanctuary?" Page 151 Waiting For
the Advocate.
In the most holy place in "His great and calm eternity," MH 417,
the Father waits; here the two covering cherubim, wait, one at His right, and
the other at His left, "honored guards of God's throne." PP. 357.
The four living creatures and the four and twenty elders wait. The vast
multitude of angels wait; "in the presence-chamber of the King of kings,
they wait--'angels that excel in strength, ministers of His, that do His
pleasure,' 'hearkening unto the voice of His word,' ten thousand times ten
thousand and thousands of thousands." GC 511. All are waiting in earnest
expectation. Why are they
waiting? The Ancient of Days is on His throne; the assistant priests are on
their thrones; angel witnesses are in their places; the Judgment is set, the
books containing the life records of those who are to be judged, are opened,
ready for examination. What is lacking? Still they wait; eagerly they wait.
They wait for the arrival of the Advocate, Jesus Christ the righteous. I John
2:1. The Judgment cannot proceed until He comes--He who is to plead the
merits of His blood for repentant sinners that their sins may be blotted out.
Christ's
Third Triumphal Celebration.
Now He comes! He comes! "I saw in the night visions, and, behold, one
like the Son of Man came with the clouds of heaven (clouds of angels,
"the chariots of God," Ps. 68:17) and came to the Ancient of Days
(the Father), and they (the angels) brought Him (the Son of Man) near before
Him (the Father)." Dan. 7:13. In a flaming chariot, He (Jesus) passed
within the second vail, whence the Father had gone and was now seated on His
glorious throne. EW 251. "The Lord will come with fire, and with His
chariots like a whirlwind." Isa. 66:15. What an
imposing scene! As a mighty conqueror, borne by His admiring associates in
battle, is brought victoriously to be honored, so clouds of heavenly angels
escort their victorious General in heavenly state within "the second
vail" to the scene of His final work for the salvation of the human
family. No other event so important and so solemn had ever before taken place
in the universe of God. The King of heaven on His way to the Judgment of the
household of God, there to confess before the Father those who have confessed
Him before men. Matt. 10:32. Christ
"comes to the Ancient of Days in heaven to receive dominion, and glory,
and a kingdom, Dan. 7:14, which will be given Him at the close of His work as
Mediator. . .Our great High Priest enters the holy of holies to begin the
work of the Investigative Judgment." GC 480. Isaiah's
View of the Scene.
As the angels who accompanied Jesus when He ascended to begin His work in the
holy place of the heavenly sanctuary, were met with the joyous exclamation,
"Who is this King of glory?" so now He is again greeted by the
heavenly choir, "Who is this?" They never tire of honoring Him
because of His unselfish sacrifice and the wonderful salvation that He has
wrought for the human family.
The answer
comes back from Him who leads the approaching retinue,
Page 152 The waiting
angels seem not to be satisfied with so simple an answer; they want their
loved Commander to receive the honor due Him because of His sacrifice to save
man, so they ask again:
Then comes back the answer:
In these words, Isaiah pictures
the fierceness of the lifelong battle between Christ and Satan, from the
command of Herod to slay all the children "from two years old and
under" Matt. 2:16, in his effort to destroy Jesus, to the final
conflict. Then turning away from this picture of His own sufferings and
struggles, to extol the goodness of God, He continues:
With this song
of adoration and praise, the angels accompanying Christ bring Him before the
Ancient of Days. This was Christ's third triumphal celebration--fit
introduction to that most important event, when He takes up "the golden
censer" Rev. 8:3,4, and begins His final work of intercession for fallen
man. The Father
Welcomes His Son.
As Jesus, in His flaming chariot of angels, accompanied with thousands of
other angel chariots, approaches the Father, there proceed out of the throne
"lightnings and thunderings and voices." Rev. 4:1,5. What were
these lightnings and thunderings and voices? The four living creatures that
were "in the midst of the throne, and round about the throne." Rev.
4:6, "ran and returned as the appearance of a flash of lightning,"
Ex. 1:14, as they execute the commands of Him that sits on the throne, whose
voice is as "the voice of a great thunder." Rev. 14:2; Ps. 104:7.
As the Judgment begins, the Father welcomes His only begotten Son to sit with
Him in His throne, Rev. 14:21, "on the right hand of God." Col.
3:1. Thus again Jesus shares His Father's throne. DA 832. Who is the
Judge?
"The Ancient of Days is God the Father. . . .It is He . . . that is to
preside in the Judgment." The holy angels, as ministers and witnesses,
"attend the great tribunal." GC 479. But "Christ has been made
Page 153 Judge. The
Father is not the Judge. The angels are not. He who took humanity upon
Himself, and in this world lived a perfect life, is to judge us." Heb. 2:17,18;
9T 185. Only He who has taken humanity upon Himself and "was in all
points tempted like as we are, yet without sin," only He who has been
"touched with the feeling of our infirmities," is really qualified
to be our High Priest or our Judge. Heb. 4:15. "The Father judgeth no
man, but hath committed all judgment unto the Son. . .And hath given Him
authority to execute judgment also, because He is the Son of man." John
5:22,27. "Christ Himself will decide who are worthy to dwell with the
family of heaven. He will judge every many according to his words and his
works." COL 74. CHAPTER PREVIEW 24.
THE CHRISTIAN ENTERING THE MOST HOLY PLACE ____________________
Page 155 24. THE CHRISTIAN ENTERING THE MOST HOLY PLACE --------------------------------------- Sanctification,
Our Passport into the Most Holy Place. As justification, obtained in the court,
is the Christian's passport into the holy place, so sanctification
accomplished in the holy place, is his passport into the most holy place. But
since sanctification is not completed until life on earth ends, or probation
closes, the Christian who has finished his life work, enters the most holy
place for judgment, not in person, but through his life record that has been
written in the books of heaven. Since the beginning of the Judgment in 1844,
all, both living and dead, whose names have been written in the Book of Life,
have been in the time of the Judgment-the judgment of the house of
God. The Second
Vail and Its Significance.
At the entrance of the most holy place, there was hung a "second
vail." Heb. 9:3. This was similar to the first vail, which hung at the
entrance to the holy place. God told Moses, "Thou shalt make a vail of
blue, and purple, and scarlet, and fine twined linen of cunning work: with
cherubim shall it be made. And thou shalt hang it upon four pillars of
shittim wood overlaid with gold: their hooks shall be of gold, upon the four
sockets of silver. And thou shalt hang up the vail under the taches."
Ex. 26:31-33,6,11. That this vail
with its pillars represented Christ is shown by several details: the royal
colors--blue and purple and scarlet, the fine-twined linen, the
"four" pillars and their sockets, the wood, the gold, and the
silver,--all as previously explained, represent our Redeemer in various
phases of His redemptive work. The Vail His
Flesh.
Paul definitely states that the vail represented the flesh of Christ. He
says, "Having therefore, brethren, boldness to enter into the holiest by
the blood of Jesus, by a new and living way, which He hast consecrated for
us, through the vail, that is to say, His flesh; . . .let us draw near with a
true heart"--a heart "sprinkled from an evil conscience." Heb.
10:19-22. The vail represented Christ in the flesh, made sin for us. That it
was hung on "four" pillars also indicates that it represented
Christ, even as the four gospels describe and support the four phases of the
earthly life of Jesus when in the flesh He lived among men. As the vail
separated the priest from the most holy place, where the presence of God was
manifest in the shekinah above the mercy seat, so sin has separated us from
God. But Christ in human flesh took our sins upon Himself. He took our place
of separation, that we might be restored to the presence of God. Vailing His
divinity with humanity, He became the Mediator between God and sinful man to
make it possible for us at last to see His face. When redemption is finished,
"the people of God. . .hold open communion with the Father and the
Son," "without a dimming vail between." GC 676,677. Then shall
be realized the long-looked-for fulfillment of the prophecy,"The
tabernacle of God is with man, and He will dwell with them, and they shall be
His people, and God Himself shall be with them, and be their God." Rev.
21:3. When Jesus died
on the cross, the vail was rent "from the top to the bottom," Matt.
27:51, by the hand of God. The rent vail represented Christ's torn flesh. It
was the sign given by the prophet Daniel to show when "the sacrifice and
the oblation" would cease. Dan. 9:27; Matt. 27:50,51. Then the holy of
holies, no longer a sacred place, was exposed to human view. The Shekinah was
no longer there. By divine appointment, the holy services in the Page 156 earthly
sanctuary were at an end. Henceforth, Christ Himself in heaven above was to
be our sanctuary. Then, all that remains of the vail, the symbol of His
bruised and bleeding flesh, are the glorified scars in His feet, His hands,
and His side--scars that will forever shine like "bright beams,"
Hab. 3:4, margin,--like "a lightning blaze." Moffatt. These
"finger prints" of the high priest made the vail a preserver of
records, showing that sin had been confessed and forgiven, and had gone
beforehand to judgment. I Tim. 5:24. "He that covereth his sins shall
not prosper; but whoso confesseth and forsaketh them shall have mercy."
Prov. 28:13. These records of confessed sins remained on the vail until the
day of atonement when the sanctuary was cleansed, and all confessed sin was
in type blotted out. Shrinking form
the thought, someone may exclaim, "Surely that beautiful tapestry could
not have been spotted with blood!" But was not the sinless life of Jesus
more, much more, than a royal colored linen vail richly embroidered with
gold? Yet, the iniquity of us all was laid on Him, that with His stripes we
might be healed. Isa. 53:5,6. As the high priest sprinkled the face of the
vail with the blood of the sacrifice made for "the whole congregation of
Israel," Lev. 4:13,17, so Christ taking our sins in His own body,
"has opened the way to the Father's throne, and through His mediation
the sincere desire of all who come to Him in faith may be presented before
God." GC 489. The Vail
"Renewed Yearly.
We are told that the vail was "renewed yearly," SP 3:166,167. This
expression evidently does not mean that the vail was taken down at the end of
each year and replaced by a new one. The vail was never taken down except
when the camp was moved from place to place, at which time it was most sacredly
handled. If a new vail were hung up at the end of each yearly round of
service, about 500 new vails, 40 of them during the wilderness wandering,
were made before a permanent temple was built in Jerusalem, and more than
1500 before the vail was rent at the death of Christ. Anything, a house, a
garment or anything else, can be "renewed" without being replaced
by another. In fact, renewing does not mean replacing.
According to Webster it means to restore, to renovate. Moreover, to replace
the vail each year would certainly spoil the sense of the type that the vail
represented the flesh of Christ, for then would Christ often have died, or
another have taken His place. Heb. 9:25. How, then, was
the vail "renewed?" This is a proper question, and demands a clear and
satisfactory answer. With equal propriety we may also ask, How were the blood
stains removed from the mercy seat, the golden altar and other places where
sin had, in figure, been transferred by blood? Someone may
suggest that since the Levites had charge of the sanctuary, Num. 1:53, would
it not be their duty at the close of the year's service, to remove these
stains? It is true that the Levites were specially set apart by God to assist
the priests. Num. 8:5-24. But the only time they were allowed Page 157 within either apartment
of the sanctuary was when the camp was moved from place to place. Even then,
not until the furniture was covered by the priests, did they enter the
sanctuary "to do the work of the tabernacle of the congregation."
Num. 4:15,20; 18:3. Do not these scriptures preclude the Levites from having
any part in cleansing the sanctuary from these blood stains? The inspired
word of Jeremiah states that sin cannot be removed by washing even "with
nitre" and "much soap." Jer. 2:22. The removal of sin is a
miracle of God's grace. Would it not therefore seem that the answer given by
F. C. Gilbert, an authority on the Jewish economy, is Biblical and correct;
namely, that on the day of atonement, this rich drapery, like other parts of
the sanctuary where blood had been placed, was "miraculously
restored" to its original purity? The blood of the Lord's goat which the
high priest used in all parts of the sanctuary on the day of atonement "was
used to cleanse the sanctuary from the sins of the people. Lev. 16:19. Thus
typifying the blood of Christ which alone can cleanse from sin." E.G.
White, in Sons and Daughters of God, Page 225. Within the
Vail.
As already noted, while Christ lived on this earth, He never entered either
the holy or the most holy apartment of the earthly sanctuary. Heb. 9:24. As
an Israelite, He remained in the court, to which alone Israel had access. Not
until His ascension when He was anointed for the priesthood, did He go beyond
the court. At that time He entered upon His priestly ministry in the holy
place of the heavenly sanctuary. When the Judgment began in 1844, He
passed into the most holy place of the heavenly sanctuary. Through faith in
our High Priest who is passed into the heavens, we too may come within
"the second vail" into "the Holiest of all," Heb. 9:3. What does it
mean to us to enter within the vail? What difference does it make whether by
faith we follow Christ into the most holy place or remain outside? The answer
is found in another question: What difference did it make to the Jews who
through unbelief refused to follow Christ when He left the court of earth and
entered upon His work in the holy place of the Heavenly sanctuary? We know
the answer. It meant their rejection by the Redeemer. So with us, we must
follow Christ where He leads the way or we cannot be benefited by His
atonement, and finally we shall be cut off from His people. To enter within
the second vail means to accept the judgment message of Revelation 14:7-12,
and to walk in all the light. If we don't we shall be like the unbelieving
Jews. There can be no half-hearted work now, for we are facing eternity with
all that is involved. Since 1844, the judgment message continues to be
preached all over the world, and tens of thousands of earnest, consecrated
Christians have responded and by faith have followed Christ within the second
vail for salvation. In the Most
Holy Place.
The holy of holies represents the audience chamber of the Most High. It is the
most sacred place in the sanctuary, containing the sacred ark, glittering
with gold, enshrined within which and guarded by two golden cherubim, are the
tables of stone containing the ten commandments, the "law of
liberty" by which all "shall be judged." James 2:12; EW 252.
Covering the ark is the golden mercy seat with its two golden cherubim
stretching their overshadowing wings on high. Between and above these
cherubim is the Shekinah, the visible manifestation of the glory of God.
Resting on the mercy seat between the angel is the golden censer, Heb. 9:3,4;
EW 32, 252, placed there by the high priest as he entered, but at other times
kept in the holy place with the golden altar, both of which were for burning
incense. EW 251,252. From it rises the smoke for the incense, which like a
vail dims the glory of the Shekinah, and fills the room with fragrance. Page 158 On the golden
walls surrounding the ark are forms of angels while the vail and the inner
covering of the ceiling, are covered with cherubim richly embroidered in
sparkling gold thread. These shining angels on every side, represent the
"innumerable" company of angels that surround the throne of God,
while the blue, and purple, and scarlet colors of the ceiling and the vail,
reflected in the yellow gold, suggest the rainbow around the throne. The
entire room is made dazzlingly brilliant by the presence of the Shekinah,
whose glory is everywhere reflected from the surrounding gold. All this is
"but a dim reflection of the glories of the temple of God in heaven, the
great center of the work of man's redemption." PP 349. No wonder we are
told that no language can describe the glory of the heavenly scene. The
Cleansing Room.
An appropriate name for the most holy place is the cleansing room,
because here on the day of atonement all confessed sin was in figure blotted
out, and the sanctuary cleansed. The Bible recognizes three cleansing
agencies--water, fire, and blood. Water is used at baptism; fire at last will
destroy every trace of sin from the universe; blood makes effective both
water and fire. "The blood of Jesus Christ. . .cleanseth us from all
sin." I John 1:7. Since 1844, now more than a century, the inhabitants
of earth have been living in the great antitypical day of atonement. Today,
the Judgment is set, and the books are opened. Today, the cases of the dead
who have professed to love and serve God, and whose names have at some time
been written in the Book of Life, are coming in review before the great
Judge. Small and great stand before Him, and are being "judged out of
those things which were written in the books, according to their works."
Rev. 20:12. We are nearing
the end of the journey. We are in the time when "there shall be a great
shaking in the land of Israel." Eze. 38:19. For many, probation is now
closing. Only those who are sanctified can be accepted. All others will be
shaken out and finally destroyed, cut off from among God's people. "Cut
off" or "cleansed"--which shall it be for me? Which shall it
be for you? The Glory
Room.
The most holy place, filled with the Shekinah glory, has also been called the
glory room. What does this mean in our own individual experience?
Christ's last prayer for His disciples before His crucifixion was, "Now,
O Father, glorify Thou Me with Thine own self with the glory which I had with
Thee before the world was. . .And the glory which Thou gavest Me, I have
given them." John 17:5,22. How may we obtain this glory?--Only through a
personal and enduring Christian experience. If, through the court experience,
the righteousness of Christ has been imputed to us, freeing us day by
day from the power of sin which leads to sanctification, and if we
remain true and faithful to the end of life, then, and only then, shall we be
prepared for glorification, typified in the most holy place. Justification,
the work of a moment, and sanctification, the work of a lifetime, prepare us
for glorification, which also is the work of a moment. It is bestowed at the
second coming of Christ, "in a moment, in the twinkling of an eye, at
the last trump." Then, we who "have borne the image of the
earthly". . ."shall bear the image of the heavenly," I Cor.
15:51,52,49, for the image of God in which man was created will be fully
restored. Then we shall be like Him, incorruptible and immortal. This is the
experience typified in the most holy place of the earthly sanctuary. The life
experience of every victorious child of God is symbolized in the three parts
of the sanctuary, and is well expressed by F. E. Belden, an eminent hymn
writer:
Sanctified Wholly. We who are now living are to take a definite forward
step in Christian experience; we are to be sanctified "wholly." Our
whole attention is to be centered on preparation for the second coming of
Christ. Toward this event the full blaze of Bible truth is focused. More now
is expected of us than of those who have gone before. And, why not? "For
unto whomsoever much is given, of him shall be much required." Luke
12:48. At this time,
the words of Paul especially apply: "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." I Thes. 5:23.
Goodspeed's translation of this verse reads: "May God Himself. .
.consecrate you through and through, spirit, soul, and body; may you be kept
sound, and be found irreprovable when our Lord Jesus Christ comes." "Your
Whole Spirit."
What is the "spirit" of a person? It is his disposition, whether
good or bad,--that which lies back of and influences all his words and
actions. It concerns the secret thoughts and motives, even the tone of his
voice. What is a wholly consecrated spirit? It is a spirit of Christlike love
that in all its manifestations is "very patient, very kind. . .knows no
jealousy. . .makes no parade, give itself airs, is never rude, never selfish,
never irritated, never resentful;. . .never glad when others go wrong. .
.always slow to expose, always eager to believe the best, always hopeful,
always patient." I Cor. 13:4-07, Moffatt. David prayed,
"create in me a clean heart, O God; and renew a right spirit within
me." Ps. 51:10. If we have a right spirit, our words and actions
will be right. "Your
Whole Soul." What is the "soul" of a person? It is his life.
When God created man He "breathed into his nostrils the breath of life;
and man became a living soul." Gen. 2:7. A wholly consecrated
soul is a truly consecrated life, a life whose every energy is fully
dedicated to God, every unholy ambition laid aside, every plan and purpose
that will not advance the kingdom of God given up. "Your
Whole Body." What is a wholly consecrated body? It is a body under obedience
to clean and healthful living habits--so that every physical power will be in
the best possible condition to work for God. Such a life--spirit, soul, and
body,--will bring us "blameless" and "without fault before the
throne of God." Rev. 14:5. Is this too high a standard? Yes, it is, for
human achievement, but the next verse tells how it may be reached: "He
who called you can be relied on, and He will do this." I Thes.
5:24. Goodspeed. The Reward
Room.
The most holy place is also the reward room. When all the sins of the
righteous are forever blotted out and Christ comes, He says, "My reward
is with Me, to give every man according as his work shall be." Rev.
22:12. This is symbolized by the "crown of gold" round about the
ark in which is embosomed God's law by which all shall be judged. There is a
crown for every overcomer, Rev. 2:10--for everyone who has obeyed God's law.
"When the Lord makes up His jewels, the true, the frank, the honest,
will be looked upon with pleasure. Angels are employed in making crowns for
such ones." 5T 96. "Behold, I come quickly; hold that fast which
thou hast, that no man take thy crown." Rev. 3:11. The faithful are now
preparing to be glorified at the Page 160 second coming
of Christ. "Whom He justified, them He also glorified." Rom. 8:30.
Justification, sanctification, glorification,--these are the three steps from
the altar of sacrifice, where God called, "Come unto Me," to the
throne, where He calls again, saying, "Come, ye blessed of My Father,
inherit the kingdom prepared for you from the foundation of the world."
Matt. 25:34. Christ is the
gate, "the way" to the court; He is "the door" to the
holy place: He is "the vail" where we may enter into the most holy
place. The gate, the door, the vail, is a threefold revelation of His grace
and glory to all who "enter in," John 10:9, and who "come
boldly" all the way unto the throne of grace. Heb. 4:16. It is His
thrice repeated call to "grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ." II Peter 3:18. It is "The Path to the
Throne of God." Page 161
CHAPTER PREVIEW 25.
THE ARK AND ITS CONTENTS _______________
Page 163 25. THE ARK AND ITS CONTENTS _____________
The Ark of the Covenant. In the most holy place of the sanctuary was the ark with
its cover, the mercy seat. Because the ark contained "the words of the
covenant, the Ten Commandments," Ex. 34:28, it is frequently called
"the ark of the covenant," and Christ Himself, who spoke the law
from Sinai, is called "the Angel of the covenant" Heb. 9:14; PP
252. The
instructions for making the ark were very specific: Thou shalt "make an
ark of shittim wood: two cubits and a half shall be the length thereof, and a
half the breadth thereof, and a cubit and a half the height thereof. And thou
shalt overlay it with pure gold, within and without,. . .and shalt make upon
it a crown of gold round about. And thou shalt cast four rings of gold for it,
and put them in the four corners;. . .and thou shalt make staves of shittim
wood, and overlay them with gold. And thou shalt put the staves into the
rings;.. . .they shall not be taken from it. And thou shalt put into the ark
the testimony which I shall give thee." Ex. 25:10-16. These instructions
were accompanied by the oft repeated command, "After the pattern, (the
model). . .even so shall ye make." Ex. 25:9. To Bezaleel, the master
workman in gold and other metal, was committed the sacred and exalted task of
making the ark. Ex. 37:1. An Ark, a
Place of Safety.
Webster defines the work ark as a place of safety or refuge. Besides
the ark of the covenant, the Bible mentions two other arks, both of which
were designed as places of safety. First, Noah's ark in which all the
righteous people of his day found refuge; second, the ark that Jochebed made
for the safety of her baby Moses. Likewise, the ark of the covenant was a
place of safety--safety for the law of Jehovah embosomed within it. The law was put
into the ark and covered with the mercy Seat, a symbol of the seat, or throne
of the Ruler of all. This was the safest place in all the universe, and shows
how supremely sacred Heaven regards the law of God, His fundamental law, the
constitution of His universal government. The Ark,
God's "Treasure Chest."
The ark has been called God's treasure chest, because within its heart rested
His law, His special treasure. As in all the other places where wood was used
in the construction of the sanctuary, the ark also was made of shittim
wood--the thorny acacia of the wilderness. Fausset's Bible Encyclopedia
gives us this beautiful thought: "In the thorn of man's cures appeared
the Angel of the covenant to Moses in the burning bush at Horeb, to bless
man, and out of this wood was formed the ark of the covenant, the typical
source of his blessing." And the source of our blessing and our
eternal safety is in obedience to the law that was enclosed within it. Noah's ark and
Moses' ark were made water tight by a coating of pitch "within and
without," Gen. 6:14; Ex. 2:3, but the sacred ark of God's covenant was
overlaid "within and without" with pure gold. Ex. 37:2. As gold
represents Divinity, so this double covering of gold represented God's double
protection of His law. Being made of gold and wood, the ark was a symbol of
the divine-human character of Christ, who said, "I delight to do Thy
will, O My God: yea, Thy law is within My heart." Ps. 40:8. O, precious
ark of safety! God could place His law in that heart for He knew that
there it was safe. It would never be betrayed; it would never be forsaken; it
would never be misrepresented. And what God did for His only begotten Son, He
will do for every other son within whose heart His law abides. Page 164 The Golden
Crown.
The border of crowns of pure gold encircling the ark fittingly typified not
only the "many crowns" which the Saviour will wear, Rev.
19:12,--but it also represents the crowns which He will place upon the heads
of all the redeemed, whose "delight is in the law of the Lord" and
upon which they "meditate day and night," Ps. 1:2,--those in whose
lives God has written His law "not with ink, but with the Spirit of the
living God; not in tables of stone, but in fleshy tables of the heart."
II Cor. 3:3. As in the table and the golden altar, this border of crowns also
represents authority and power--power over sin, which is the transgression of
the law. I John 3:4. There is no promise of a crown for those who willfully
disregard any of its sacred teachings, or who attempt to change or destroy
even "one jot or one tittle" of the law of God. This, even Christ
Himself could not do. Matt. 5:17,18. The Staves. The staves also were
made of shittim wood and covered with pure gold. They were put into rings of
cast gold, "that the ark may be borne with them," and at no time
were they to be taken from it. Ex. 25:12,14,15. This was a very definite
command of God, a command not mentioned in connection with any other article
of sanctuary furniture. Why? There can be but one answer: because this
"treasure chest" of God, containing His choicest treasure, must
never be touched by human hands--hands that have known sin. In moving from
place to place, the ark, covered with the vail, Num. 4:5, "His
flesh," was borne with its staves resting on the shoulders of chosen
Levites, divinely appointed for this responsible task. The penalty for
disobedience on this point is shown when David undertook to bring the ark to
Jerusalem. "When they came unto the threshing floor of Chidon, Uzzah put
forth his hand to hold the ark; for the oxen stumbled. And the anger of the
Lord was kindled against Uzzah, and He smote him, because he put his hand to
the ark; and there he died before the Lord." I Chron. 13:9,10. This
deeply grieved David, but it certainly teaches us that we should regard the
holy law of God with the utmost reverence, never treat it with indifference,
or knowingly disregard any of its precepts. "Tables
of Testimony." The tables of stone on which God wrote the Ten
Commandments are called "tables of testimony," and the ark is
called the "ark of the testimony." Ex. 32:15; 30:6. The Hebrew
meaning of the word testimony is witness, evidence, proof.
Thus the Ten Commandments are a "witness" of God's authority; they
are the "evidence" or "proof" that the great Creator is
the only true God. This witness, evidence, proof centers especially in the
fourth or Sabbath commandment, which Satan has so cunningly endeavored to
abolish. Let us beware of his satanic deceptions, lest we aid him in his
nefarious work. The law of God within the heart of Christ, Ps. 40:8, that
"precious ark of safety," made His life an "evidence," a
"proof," a "witness" to the world "that they might
know the only true God," and have "life eternal." John 17:3. The Tables
Written on Both Sides.
"Thou shalt put into the ark the testimony which I shall give
thee." Ex. 25:16. "And He gave unto Moses, when He had made an end
of communing with him upon Mount Sinai, two tables of testimony, tables of
stone, written with the finger of God." Ex. 31:18. "The writing was
the writing of God, graven upon the tables." Ex. 12:16. Unlike the
writing of man, the writing of God, [was] "graven," carved in stone
in sunken pattern as with a cutting tool used by engravers and sculptors, an
indelible writing that could never be erased or changed. (See Webster). "The
tables were written on both their sides" Ex. 32:15. We sometimes think
of these tables of stone as written on one side only, Is this correct, Page 165 or are we to
take Exodus 32:15 as it reads? If we are to take the Bible as it reads, it
seems plain that the ten commandments are duplicated, being written on both
sides of the tables. This is stated in another way in Deuteronomy 4:13, which
reads: "He wrote them (the Ten Commandments) upon two tables
of stone;" that is, all the ten were written on each table. Thus when
the tables were "folded together like a book," EW 32, the first
four commandments would be on the left table and the last six on the right,
Matt. 23:37-40, no matter which way the tables were folded, and each table
would contain the entire Ten Commandments. Moffatt's
translation of Exodus 32:15 reads: "tables written on both sides, on
this side and that." Another authority comes in a personal letter from
the Hebrew Union College of Cincinnati, Ohio: "Rabbi Abraham Ibin Ezra
(1092-1167) interprets the words literally; viz., that the writing was
duplicated on both sides. This seems to be the connotation of the
verse." Then the rabbi adds that Deuteronomy 4:13 "is used to
support the view that each table contained all the ten commandments."
While even rabbinical interpretations differ on some points, they agree that
the writing was duplicated, written on both sides of the tables. The
Significance of Duplicating the Law.
Since it appears clear that the law of God was duplicated on the tables of
stone, we may ask, Why is this? Why was the law written twice? Doubtless for
the same reason that Pharaoh's dream was doubled unto him
twice--"because as scrolls were sometimes written within and without and
then sealed. Their accuracy and validity were ascertained if, when the seal
was broken, the writing within corresponded to that without. Thus, God would
make his law unquestionably accurate and valid--"established by
God." An illustration
of this custom is given in Ezekiel 2:9,10 and also in Revelation 5:1. Of the
former, Jameson, Faussett, and Brown's Commentary says: "'Within and
without'--on the face and on the back. Usually the parchment was written only
on the inside when rolled up; but so full was God's message of impending woes
in Ezekiel 2:9,10, that it was written also on the back'" The same
authority, commenting on the scroll of Revelation 5:1, described by Moffatt
as "a scroll with the writing on the back as well as inside," says,
"The writing on the back implies fullness and completeness, so that
nothing more needs to be added. The roll, or book, appears from the context
to be "the title deed of man's inheritance," D.E. Burgh, redeemed
by Christ, and contains the successive steps by which he shall recover it
from the usurper, and obtain actual possession of the kingdom already
purchased for Himself and His elect saints." So God's law
written on both front and back at the tables of stone, indicates their usual
importance, also their "fullness and completeness, so nothing more needs
to be added." They express "the whole duty of man." Eccl.
12:13. There is no
place in the Bible where the character of the law of God, its sacredness, its
validity, its immutability, its perpetuity, and its relation to our salvation
is so naturally, so plainly, and so forcefully presented as in the most holy
place of the sanctuary. Satan, whose enmity against God's law resulted in his
being cast out of Heaven, would have men believe that God's law is a yoke of
bondage, but James, inspired by the Spirit of God, calls it "the perfect
law of liberty." James 1:25. Paul tells us that sin, "the
transgression of the law," I John 3:4, is our bondage--"the bondage
of corruption," Rom. 8:21, from which those who obey God shall be
delivered. And John says, "His commandments are not grievous." In
fact, in keeping His commandments we show that we love God and that we know
Him. I John 5:3; 2:3,4. God's law of love is not a "new commandment. .
.but an old commandment Page 166 which ye had
from the beginning." Deut. 5:6-22. The "new commandment," I
John 2:7,8, which Christ came to give to the world, was the "old
commandment" stripped of all its man-made regulations, see Matt.
5-7,--regulations that were indeed a yoke of bondage. The Pot of
Manna and Aaron's Rod.
In addition to the tables of the covenant, the ark contained "the golden
pot that had manna, and Aaron's rod that budded." Heb. 9:4. When were
these added? At the time when, contrary to God's direction, some of the people
went out to gather manna on the Sabbath, the Lord said to Moses, "Take a
pot (a golden pot), and put an omer (.4428 gal. or nearly two quarts) full of
manna therein, and lay it up before the Lord, to be kept for your
generations. . . .So Aaron laid it up before the testimony, to be kept."
Ex. 16:33,34. God's purpose in preserving for many years a sample of this
food, which otherwise spoiled overnight, was not only to give His people an
evidence of His constant care over them, but to remove from all minds any
groundless speculations by future generations as to how the vast multitude of
Israel were fed during their forty years' wandering in the wilderness, where
no other food of any kind and no water (except from the rock) could be
obtained. Num. 20:5. Aaron's rod was
placed "before the testimony" at the time of the rebellion of
Korah, Dathan, and Abiram against Moses and Aaron, Num. 16:3, God's chosen
leaders. Although occupying important positions as Levites, these men sought
"the priesthood also." Num. 16:10. This spirit of self-exaltation
was the same spirit that Lucifer had, and it was very displeasing to the
Lord. God recognized Aaron as high priest by the miracle of Aaron's rod that
over night "brought forth buds, and bloomed blossoms, and yielded almonds."
Num. 17:8. Then the Lord said unto Moses; "Bring Aaron's rod again
before the testimony, to be kept for a token against the rebels; and thou
shalt quite take away their murmurings from Me." Num. 17:10. It seems that
both the pot of manna and Aaron's rod were kept in the ark during the forty
years' wandering of Israel. But when the ark was put into Solomon's temple at
the time of the dedication of the temple, nearly 500 years later, we are told
that "there was nothing in the ark save the two tables of stone, which
Moses put there at Horeb, when. . .the children of Israel. . .came out of the
land of Egypt." I Kings 8:9. Where Is the
Ark Now?.
From the time of Solomon until the capture of Jerusalem by the Babylonians in
B.C. 606, the ark with its sacred treasure was unmolested. At that time
righteous men, under the faithful witness of Jeremiah, "determined to
place beyond the reach of ruthless hands the sacred ark containing the tables
of stone. . . .With mourning and sadness they secreted the ark in a cave,
where it was to be hidden from the people of Israel and Judah because of
their sins, and was to be no more restored to them." PK 453. After the
return of the Jews from the Babylonian captivity, the temple was restored.
But at its dedication "no cloud of glory was seen to fill the newly
erected sanctuary. The Shekinah no longer abode between the cherubim in the
most holy place; the ark, the mercy seat, and the tables of the testimony
were not to be found therein. No voice sounded from heaven to make known to
the inquiring priest the will of Jehovah." GC 24. No wonder that many of
the "ancient men that had seen the first house.,. . .wept with a lout
voice." Ezra 3:12. Where Are
the Tables of Stone?
God's law, written with His own finger, is the standard by which all men,
good and bad, shall be judged. James 2:12. Therefore, when in 1844 the
Judgment of "the house of God" began in the most holy place of the
heavenly sanctuary, the tables of stone which with the ark had been secreted
in a cave, evidently had at some time later been rescued and divinely
transported to the most holy place in heaven, there to be God's law Page 167 book, by which
every case shall be decided for eternal life or eternal destruction.
"The tables of stone are hidden by God, to be produced in the great
Judgment day, just as He wrote them." R&H March 26, 1908, p. 8.
"In the temple in heaven, the dwelling place of God, . . .in the most
holy place, is His law, "the tables of stone," EW 33, the great
rule of right by which all mankind are tested. GC 415. Here it must remain as
the standard by which the wicked will be judged during the thousand years. At the end of
the thousand years, when the New Jerusalem comes down to be located on the
new earth, the hosts of Satan surround the City planning to capture it. In it
is a throne, "high and lifted up," upon which sits the Son of God.
To the astonishment of the surrounding hosts, "there appears against the
sky a hand holding two tables of stone folded together like a
book." EW 32; GC 668. "The hand opens the tables, and there are
seen the precepts of the decalogue, traced as with a pen of fire." GC
639. The wicked see "the tables of the divine law, the statutes which
they have despised and transgressed." GC 668. They are in the hands of
Christ their Author who gave His life, not "to destroy the law. . .but
to fulfill" it, Matt. 5:17, and thus demonstrate that God's law,
"holy, and just, and good," is eternal, Rom. 7:12, as enduring as
its Author Eternal. Such a law, being an expression of the mind and will of
God, must be as enduring as its Author. 4T 257. This is the last mention we
have of the tables of stone. From the hands of Christ, they will undoubtedly
be returned to their place in God's eternal throne, "close by
Jehovah." EW 255. Here, as long as God rules, they will remain as
evidence that God's law, that great law of divine love, engraved on these
tables by His own hand and embosomed in His treasure chest, is the eternal
foundation of His throne, the fundamental law of His universal and eternal
government. To destroy this law would be to undermine His throne and
overthrow His government. The Special
Work of All Who Enter the Most Holy Place. In this connection it is important to
note that when the Judgment was set in 1844, when "the time of the dead
that they should be judged" arrived, Rev. 11:18, at this time a
knowledge of the law of God, which for centuries had been buried under the
rubbish of error, was restored to His people. Rev. 11:19. This was under the
sounding of the seventh angel. Rev. 11:16, the last angel to give a message
to the human race, for "in the days of the voice of the seventh angel,
when he should begin to sound, the mystery of God should be finished."
Rev. 10:7. Then "the kingdoms of this world are become the kingdoms of
our Lord, and of His Christ." Rev. 11:15. From these texts it seems
self-evident that the special work of all who enter the most holy place, is
to unite with the seventh angel in proclaiming the everlasting obligation of
obedience to the law of God as found in the ark. God's last message, which is
now being preached in all parts of the world, is to develop a people who
"keep the commandments of God and the faith of Jesus." Rev. 14:12.
When this is accomplished, "the mystery of God" shall be finished. CHAPTER PREVIEW 26.
THE MERCY SEAT AND THE SHEKINAH _______________
Page 169 26. THE MERCY SEAT AND THE SHEKINAH ______________________ The Mercy
Seat.
"An thou shalt make a mercy seat of pure gold; two cubits and a half
shall be the length thereof, and a cubit and a half the breadth
thereof." "And he made two cherubims of gold, beaten out of one
piece made he them, on the two ends of the mercy seat." "And the
cherubims 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 cherubims be. And thou shalt put the mercy seat
above upon the ark." Ex. 25:17-21; 37:7-9. The mercy seat
was so called because it symbolized the place where mercy was dispensed to
man over the law that he had transgressed. It also represented Christ, for
Paul says that God hath set Him forth to be a "propitiation," Rom.
3:25; I John 2:2, or "mercy seat," as the same word is translated
in Hebrews 9:5. Through Him only do we have "remission of sins"--He
is our propitiation or atonement, our mercy seat. The Mercy
Seat A symbol of God's Throne.
Unlike the ark which was made of wood covered with gold, the mercy seat was
made "of pure gold." John locates God's throne in the most holy
place when he says: "The golden altar. . .was before the throne."
Rev. 8:3. The golden altar was in the holy place directly before the mercy
seat, which was in the most holy place. Between the cherubim was the
Shekinah, representing the visible presence of God. David says, "He
(God) sitteth between the cherubim;" "Thou. . .dwelleth between the
cherubim." Ps. 99:1; 80:1; II Kings 19:15. Here, "between the
cherubim" which were upon the mercy seat covering the ark of the
testimony, "God gave commandment unto the children of Israel." Ex.
25:22. God's throne is
a seat, or throne, of mercy--a mercy seat. "Mercy is compassionate
treatment of an enemy, with a disposition to forgive," says Webster.
Whose seat then did the mercy seat represent? The only answer is that it
represented the seat, or throne of Him who is "merciful and gracious,
slow to anger, and plenteous in mercy." Ps. 103:8. "The Lord God,
merciful and gracious, long-suffering,. . .keeping mercy for thousands, (to a
thousand generations, Deut. 7:9) forgiving iniquity and transgression and
sin." Ex. 34:6,7; 20:5, 6. The ark was
made expressly to be the innermost shrine of the tables of stone on which
were engraved God's ten-commandment law. The transgression of this
fundamental law of the universe is sin, I John 3:4, and all have sinned; Rom.
3:23; all are enemies by wicked works. Col. 1:21. But on God's throne or
seat, a seat of mercy, sits our Father, who treats an enemy with compassion
and a disposition to forgive. "God's
love for the fallen race is a peculiar manifestation of love--a love born
of mercy. . .Mercy implies imperfection of the object toward which it is
shown. It is because of sin that mercy was brought into active
exercise." 7T 264. When all the enemies of righteousness are no more
forever, when there are no more sinners, there will be no more opportunity
for the "active exercise" of mercy. When sin is done away, God's
eternal love still lives, though it is of mercy. When sin is done away, God's
eternal love still lives, though it is manifest not in mercy, for this
quality of love can be exercised only toward enemies and sinners. The disposition
to forgive and the disposition to show mercy, being qualities of the
eternal One, are eternal. These qualities of God belong to the eternal
"throne of God and the Lamb." Were God's throne anything but a
mercy seat, we would be utterly without hope. "His throne is upholden by
mercy." Prov. 20:28. Were this not true, what would be the result to the
throne itself? Page 170 The Cherubim
of Beaten Gold.
On each end of the mercy seat was a magnificent angel form made of solid
gold. The two wings stretched forth on high "touched each other."
EW 252. The angels faced each other, and, expressive of reverence, bowed
their heads toward the holy law of God within the ark below. These cherubim,
were not only of solid gold but of beaten gold. As already noted, the
candlestick, representing Christ the light of the world, was also of beaten
gold, the oil used for the light, symbolizing the Holy Spirit, was beaten,
and the gold thread with which the angel forms were embroidered was cut from
beaten gold. Ex. 39:3. That the gold was beaten represented the sorrow and
suffering that Heaven has endured because of sin. "Few give thought to
the suffering that sin has caused our Creator. All Heaven suffered in
Christ's agony; but that suffering did not begin or end with His
manifestation in humanity. The cross is a revelation to our dull senses of
the pain that, from its very inception, sin has brought to the heart of
God." Ed. 263. Not only the Father, the Son, and the Holy Spirit, but
all the angels of heaven were involved in the infinite Sacrifice required to
redeem man. At the news of man's transgression, every angel harp was hushed.
In disappointment and sorrow, the angels cast their crowns from their heads.
How could they give up their beloved Commander to a life of humiliation and
suffering? And from that time, all through the working out of the plan of
salvation, for every temptation suffered, for every trial and persecution
endured for Christ's sake, there has been a responsive suffering in heaven.
Isa. 63:9. Who are
Represented by These Cherubim?
These two cherubim of matchless splendor, one standing at the right, the
other at the left of the Shekinah glory, represent two special angels who are
the "shining guardians" of the law of God and of His "eternal
throne," "the abiding place of the King of kings." PP 357; GC
414. They represent the "most exalted of the angel throng." These
were with Christ throughout His life on earth, and they came to the tomb at
His resurrection. John 20:12: DA 780, 830. They are the two who at His
ascension waited in sympathy and love to comfort the disciples with the
assurance: "This same Jesus, which is taken up from you into heaven,
shall so come in like manner as ye have seen Him go into heaven." Acts
1Z:11; DA 780,831,832. What are the
names of these two angels? The Bible tells us the name of only one of them.
Before sin entered the universe, Lucifer, the light bearer, was "the
anointed cherub that covereth." It was he who was "upon the holy
mountain of God;" Eze. 28:14; he stood next in honor to the Son of God.
When Lucifer was cast out of heaven, Gabriel was appointed to take his place.
DA 693,780. This same Gabriel, who is called "an angel of the
Lord," foretelling the birth of John as the forerunner of Christ,
declared, "I am Gabriel, that stand in the presence of God." Luke
1:11,16,19; DA 98. It was Gabriel who was sent by God to Mary to tell her of
the birth of Christ. Luke 1:26-28; DA 780. It was Gabriel who was honored in
that "awful crisis, when everything was at stake, when the mysterious
cup trembled in the hand of the Sufferer," who came to the side of
Christ in Gethsemane to strengthen Him and speak words of encouragement. DA
693. Not only in
behalf of Christ, but on other occasions, Gabriel has been sent on special
errands of honor and trust. It was Gabriel, "His angel," whom
Christ sent to John on the Isle of Patmos to signify (that is, to show by signs,
or symbols) "things which must shortly come to pass." Rev. 1:1; DA
99,234. It was Gabriel who gave Daniel understanding regarding the 2300 days
and the cleansing of the sanctuary, Dan. 8:14,16; 9:21, and who said,
"There is none that holdeth with me in these things, but Michael
(Christ) your Prince." Dan. 10:21. "Wonderful thought--that the
angel who stands next in honor to the Son of God is the one chosen to open
the purposes of God to sinful men! DA 99. Page 171 How utterly
incomprehensible that the evil ambitions of Lucifer, whose place at the
throne of God was taken by Gabriel, could blind his eyes to his marvelous
privileges and opportunities! And equally incomprehensible is it that human
beings can throw away their prospects of a future immortal life in the
glorious and sinless home of eternal peace and joy for a few paltry and
fleeting pleasure of sin! The Angel of
the Covenant.
The ark is called "the ark of the covenant," Num. 10:33; Heb. 9:4,
because in it was placed the covenant, the "tables of stone" that
God gave to Moses. Ex. 25:16; 31:18. Christ is called "the Messenger of
the covenant," Mal. 3:1, or "the Angel of the covenant" PP
252, because when He gave the law at Sinai, He was God's messenger, doing the
will of the Father. From the fact that Christ is called "the Angel of
the covenant," some have concluded that Christ was one of the covering
cherubim. But his cannot be, for Christ occupies the position of King on the
throne with the Father. "The Angel of the covenant, even our Lord Jesus
Christ, is the Mediator who secures the acceptance of the prayers of His
believing ones." 8T 179. He is not an angel in the ordinary acceptation
of that word. When He is called "Angel" the term is used in the sense
of messenger. The Shekinah
a Symbol of Jehovah,.
Between the mystic cherubim on the mercy seat was the Shekinah glory. The
brilliancy of this dazzling light, reflected from the overshadowing cherubim,
was too bright for human eyes to look upon. The word shekinah is not found in
the Bible. It is used by both Jews and Christians to express the visible
majesty of Jehovah, especially when dwelling between the cherubim on the
mercy seat in the first sanctuary and in the temple of Solomon, but not in
the second temple, because in that temple there was no ark and no mercy seat.
The idea that the different accounts in the Scriptures convey is that of a
most brilliant and glorious light, enveloped in a cloud, so that for the most
part the cloud alone was visible; but on particular occasions the glory
appeared. There are frequent allusions to it in the Bible, such as,
"Thou that dwellest between the cherubim, shine forth;" Ps.
80:1; "Who are Israelites; to whom pertaineth the adoption, and the
glory;" Rom. 9:4; "To see Thy power and Thy glory, so as
I have seen Thee in the sanctuary." Ps. 63:2. Literally, the
word shekinah means dwelling place. Its root is also found in the word
tabernacled. Light is thrown on this thought in the literal rendering
of Genesis 3:24: "So He drove out the man, and He tabernacled (He
shekinahed) at the east of the garden with cherubims; and a glittering,
flickering flame turned every way to keep the way about the tree of
life." God's Will
Revealed from the Shekinah.
Through the inquiring priest, the will of Jehovah was made known not only by
Urim and Thummim, but above the mercy seat from the Shekinah, the
manifestation of the Divine presence. "There I will meet with thee, and
I will commune with thee from above the mercy seat, from between the two cherubims
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; Num. 7:89. How
was this done? "Divine messages were sometimes communicated to the high
priest by a voice from the could. Sometimes a light fell upon the angel at
the right, to signify approval or acceptance, or a shadow or cloud rested
upon the one at the left to reveal disapproval or rejection." PP. 349. Thus it seems
plain that while the mercy seat was a symbol of the seat or throne of God in
heaven, the Shekinah represented the glorious presence of Jehovah Himself. As
the angel forms represented on the walls, the vail, and the Page 172 ceiling, filled
the most holy place. so, in a vision of the heavenly sanctuary, Isaiah saw
"the Lord siting upon a throne,. . .and His train (of angels) filled the
temple." Isa. 6:1. As a shadow portrays but a mere outline of an object
or person, not revealing the life and character, so the mercy seat with the
Shekinah, unspeakably magnificent though their glory, can be but a dim
reflection of that of which it was a mere shadow. God's Law
the Foundation of His Throne.
As the ark upheld the mercy seat, so the law within the ark represents the
foundation of God's throne or government. "Righteousness and justice are
the foundation of His throne." Ps. 97:2; ARV. Here again it is
illustrated that "Mercy and truth (love and law) are met together;
righteousness and peace have kissed each other." Ps. 85:10. To destroy
the fundamental law of God's government would be to undermine His throne and
overthrow His government. The tables of the law embosomed in the ark,
together with the mercy seat, before which Christ pleads His blood for those
who have transgressed the law, represent "the union of justice and mercy
in the plan of human redemption. This union infinite wisdom alone could
devise, and infinite power accomplish; it is a union that fills all Heaven
with wonder and adoration. . .This is the mystery of mercy into which the
angels desire to look--that God can be just while He justifies the repenting
sinner." GC 415; I Peter 1:12. CHAPTER PREVIEW 27.
ISRAEL'S DAY OF ATONEMENT AND ITS ANTITYPE _________________
Page 174 27. ISRAEL'S DAY OF ATONEMENT AND ITS ANTITYPE ______________________
The Silver Trumpets. God said to Moses, "Make thee two trumpets of
silver; of a whole piece shalt thou make them, that thou mayest use them for
the calling of the assembly, and for the journeying of the camp. Also in the
day of your gladness, and in your solemn days, and in the beginning of your
months; . . .that they may be to you for a memorial before your
God"---for a memorial, or reminder, of His leadership and of their
deliverance. Num. 10:2, 8-10. When in the wilderness all the people were
together in one large camp, two trumpets were sufficient to make any
necessary proclamation, but when settled throughout the land of Canaan, it
would seem that more would be needed, especially when the proclamation was to
be given all over the land of Israel in one day Why did God
instruct that these trumpets be made of silver? And why was the silver to be
"of a whole piece?" Silver was a symbol of redemption, especially
prefigured on the day of atonement. As the priests' garments woven in one
piece represented that his life was to be riveted to one great purpose, so
these trumpets "of a whole piece" were to remind the people that
especially at this solemn time, their thoughts were to be centered on
preparation for the day of atonement. Therefore the day when the trumpets
were blown was to be "a sabbath. . .an holy convocation," when
every family was to "offer an offering made by fire unto the
Lord"--an offering of consecration and thanksgiving. Lev. 23:23-25. The most solemn
of the "solemn days" when the trumpets were blown was to proclaim
the approach of the day of atonement. "In the seventh month, in the first
day of the month," there was to be "a memorial of blowing of
trumpets." Lev. 23:24. This was ten days before the day of atonement,
which came on the tenth day of the seventh month. Lev. 23:27. This blowing of
the trumpets by the priests notified the people that the day of atonement was
near, and that they must hasten to confess every sin and make every wrong
right. It gave everyone time to make the necessary preparation and present
himself in Jerusalem at the time of the cleansing of the sanctuary, for
"in that same day," Lev. 23:28-30, every case in Israel was
decided. This was in type the final separation of the sinner from his sin, if
that sin had been confessed; or if not, it was in type the final separation
of the sinner from the house of Israel. Antitype of
the Blowing of Trumpets.
The day of God's Judgment for the human race, when every individual will
either be separated from his sins or cut off from the heavenly family, is the
antitype of the day of atonement. According to the prophecy of Daniel 8:14,
this real day of Judgment began at the end of the 2300 days, in 1844. As in the type,
ten days before "the tenth day of the seventh month," the priests
blew the silver trumpets, warning everyone to get ready, so in the
antitype, the judgment message began to be proclaimed [by William Miller]
about ten years, "each day for a year" Num. 14:34, preceding 1844.
(See Our Firm Foundation, Vol. I, p. 345). During this period of time,
every Christian nation on earth heard in trumpet tones the announcement of
the message of Revelation 14:6,7: "The hour of His Judgment is come!"
This was a fulfillment of the prophecy of Joel: "Blow ye the trumpet
in Zion, and sound an alarm in My holy mountain. . .for the day of the Lord
cometh, for it is nigh at hand." Joel 2:1. The
Cleansing of the Earthly Sanctuary.
In the earthly sanctuary, one year's round of service symbolized the entire
plan of salvation. On the last Page 175 day of this
yearly service, the day of atonement, the high priest first offered a
bullock, the largest and most costly of the sacrifices, as a sin offering to
make atonement "for himself and for his house." Lev. 16:11-14.
Dressed in his plain white linen garments which were worn only in the most
holy place on the day of atonement, he went alone into the sanctuary. Lev.
16:4,7; Heb. 9:7. Here he sprinkled the blood of the sacrifice on the mercy
seat in the most holy place, then in the holy place, and finally on the altar
in the court. This atonement for his own sins and for his house, qualified
him to act as mediator for the people. Following this,
Aaron cast lots on the two goats, one lot for the Lord, and the other for the
scapegoat. Lev. 16:5-8. He then killed the Lord's goat, "the sin
offering for the people" v. 15, which symbolized Christ who died for
their sins, and brought the blood into the sanctuary. By this act, as
Christ's representative, he in type took upon himself the sins of
repentant Israel. He then sprinkled the blood "seven times,"
(complete reconciliation) upon the mercy seat over the law that had been
transgressed, also in the holy place, and "on the altar that is before
the Lord" in the court, thus making atonement for "all the
congregation." This was "an end of reconciling." vs. 14-20.
The services of the day were now about to close, and while the sun was
sinking in the western sky, anyone who still had unconfessed sin was cut off
from Israel. The destiny of every Israelite had been decided. The last event
of the day now took place. The goat on which the lot fell to be the
scapegoat, was presented alive before the Lord. Vs. 7-10. The high priest,
laying both his hands on the head of the goat, confessed over him all the
sins of repentant Israel, thus in figure transferring the sins from
himself to the goat. The goat was then sent away "into the
wilderness;. . .unto a land not inhabited," vs. 21,22, where he
finally perished, never to return to the camp of Israel. Thus in type
every true Israelite had been cleansed from all sin, and the sanctuary where
his sins had been recorded in blood was cleansed. Because the events of this
day determined the future of every Israelite, the day of atonement was the
most seriously solemn day of their lives. (See GC 420). The
Cleansing of the Heavenly Sanctuary.
As in the earthly, so in the heavenly sanctuary, the work of Christ, our
heavenly High Priest, on the great day of final judgment for the true Israel,
the household of God, is the antitype of the work of the earthly high priest
on the day of atonement for Israel of old. When this final work of judgment
began, at the end of the 2300 days of Daniel 8:14, in 1844, Jesus passed from
the holy place of the heavenly sanctuary into "the Holiest of all,"
Heb 9:3--the most holy place, to begin the cleansing of the heavenly sanctuary.
Since "Judgment must begin at the house of God," I Peter 4:17, the
cases of those only who at some time in their lives have become members of
the family of God on earth, and whose names have been written in the Book of
Life, are considered, or investigated, at this time. This investigation
is to determine who have endured to the end, and it is therefore called the Investigative
Judgment. Matt. 10:22. Those who have never accepted Christ as their
personal Saviour, who have never become members of the true Israel, Ga. 3:20,
are not considered at this time. Their cases need no such
investigation--their Judgments will be executive. In the earthly
sanctuary, "while the sin offering (the Lord's goat) pointed to Christ
as a sacrifice, and the high priest represented Christ as a mediator, the
scapegoat typified Satan." GC 422. As the high priest, by virtue of
slaying the sin offering, the Lord's goat, and receiving this blood, took the
sins of Israel upon himself, and coming out of the sanctuary placed them Page 176 upon the
scapegoat, so Christ, at the close of His ministration for sinners, by virtue
of His own blood, removes the sins of the truly repentant from the record
books in the heavenly sanctuary, and places them upon Satan the originator
and instigator of sin, who will bear their punishment. See GC 673; EW 178,
281. As the scapegoat, bearing the sins of repentant and forgiven Israel, was
sent away "into a land not inhabited" where he finally perished,
never again to return to the camp of Israel, so Satan who is responsible for
all sin, will during a thousand years spend his last days in this earth which
will then be desolate and without inhabitant. Here, when the earth is burned
up, he will be eternally destroyed, never again to afflict God's people.
Nahum 1:9. When the
Investigative Judgment closes, all the sins of redeemed Israel will
have been forever blotted out, not in type but in reality, and all the names
of repentant Israel will be forever blotted out from God's family
record book--"cut off" from Israel. At this time the eternal
destiny not only of the "house of God" the true Israel, but of the
entire human family, is forever decided. This blotting out of the sins of
repentant Israel recorded in the books above, constitutes the cleansing of
the heavenly sanctuary. Thus, "the holy of holies (in the earthly
sanctuary). . .forms the connecting link between heaven and earth." PP
348. Christ Our
Great Sin Bearer.
Because the high priest transferred the sins of repentant Israel to the
scapegoat which represented Satan, some have concluded that this makes Satan,
instead of Christ, the sin bearer. These apparently overlook the fact that
the scapegoat had no part in the atonement of Israel; his blood was not taken
into the sanctuary at all. On the contrary, the atonement for sin was
effected by the blood of the Lord's goat, which represented Christ the true
Sin--offering, the great Sin-bearer whose blood cleanses from all sin. I John
1:9. Unlike Christ though Satan will finally perish, he dies, not to redeem
man, but because of the sins he has caused to be committed. It is important
that we be not confused on this point. Christ, the heavenly High Priest,
voluntarily gave His life for the sins of the whole world. John 3:16. Those
who accept His sacrifice--those who have placed their sins on the great
Sin-bearer--are thus freed from the penalty of their sins. But, since the
inevitable consequence of sin is death, someone must pay the final penalty.
Who? In justice, he who is responsible for these sins. Therefore, when the
real Judgment closes, Christ, the antitypical High Priest, places them on
Satan, the antitypical scapegoat, who in Justice "must suffer for all
the evil that he has done, and be punished for the sins that he has caused to
be committed." GC 660. Again, in justice, those whose names have not
been retained in the Book of Life as well as all whose names have never been
written there will, with Satan, be cast into the lake of fire where they will
be punished for their share of their own sins, and finally be eternally
destroyed. Rev. 20:10,15. Thus, from first to last, God's justice is fully
vindicated. The Time of
the Day of Atonement.
The day of atonement, the typical day of Judgment, began
exactly on time: "In the ninth day of the month at even," and
continued "from even unto even." Lev. 23:32. The "even"
is God's appointed time for the beginning and close of every day; therefore,
the ninth day at even at the setting of the sun, marked the beginning of the
tenth day. At that time every Israelite was to be in his place in Jerusalem,
having been forewarned by the blowing of trumpets ten days previously.
Likewise, the time of the beginning of the real day of Judgment, when
the heavenly sanctuary is to be cleansed is divinely appointed: "Unto
2300 days, then shall the sanctuary be cleansed." Dan. 8:14. According
to reliable information, the tenth day of the seventh month in 1844 fell on
October 22. At that time the Investigative Judgment began in the
heavenly sanctuary. Dan. 8:14. It will close when probation Page 177 ends. As on the
day of atonement when Israel, in type, had been cleansed from all sin, the
high priest pronounced his blessing on the people so when the real Judgment
day closes and the sins of redeemed Israel have been blotted out, then Christ
the heavenly High Priest will pronounce His blessing, saying, "He that
is righteous, let him be righteous still, and he that is holy let him be holy
still." Rev. 22:11; also GC 613. Thus like all the other ordinances of
the Jewish year, the Day of Atonement will be fulfilled "not only as to
the event but as to the time." GC 399-400. The Services. The services on the
day of atonement were as definite as was the time. These also were divinely
appointed. Aside from the duties of the high priest, there were four definite
assignments for the people; "It shall be an holy convocation unto you;
and ye shall afflict your souls, and offer an offering made by fire unto the
Lord. And ye shall do no work--no service work--in that same day; for it is a
day of atonement." Lev. 23:27,28. These are the words that the Lord
spoke unto Moses to deliver unto Israel. Every requirement must be met on
penalty of separation from Israel. "An
Holy Convocation." The day of atonement connected with the earthly
sanctuary was an all-day service--an holy convocation at Jerusalem from which
no Israelite was to absent himself. Nor was it a time for idle, careless,
trifling associations. It was a day of deep heart searching and earnest
prayer, that as the high priest officiated at the mercy seat, every confessed
sin might be put away. No one could afford to let the day close with one
known sin resting upon his heart. If this was neglected, the sinner was no
longer counted among Israel. Since the day
of atonement was of such importance to ancient Israel, how infinitely more
important to us is its antitype, the real and final day of Judgment! How much
more should we who have entered "into the holiest by the blood of Jesus,.
. .through the vail,. . .draw near with a true heart in full assurance of
faith!" How much more should we "hold fast the profession of
our faith without wavering!" How much more should we "consider
one another to provoke unto love and good works; not forsaking the assembling
of ourselves together. . . .but exhorting one another: and so much the
more, as ye see the day approaching!" Heb. 10:19-25. "Ye
shall Afflict Your Souls." What is it to "afflict" the
soul? Moffatt translates it "abstain and fast." During the antitype
of the day of atonement, unbelievers are "eating and drinking,"
feasting and making merry, "as it was in the days of Noah." Matt.
24:37-39. They express their merriment in boisterous laughter and trifling
song, disregarding the Scripture, "Is any merry? let him sing
psalms." James 5:13. They are restless and unhappy unless they are being
entertained by amusements that drown the conscience and unfit the mind for
sober study of God's Word. They do not realize the seriousness of the times.
Like the rich man in the parable, they "pull down their barns, and build
greater," and to their souls they say "Soul, thou hast much goods
laid up for many years: take thine ease, eat, drink, and be merry." Poor
souls! Their riches cannot save them, for they are "not rich toward
God." Luke 12:18,19,21. Satan exerts
every conceivable effort to sway them away from the path of right. Their only
safety is to be of those whom Paul wrote: "But ye, brethren, are not in
darkness, that that day should overtake you as a thief. . .Therefore,. . .let
us watch and be sober,. . .putting on the breastplate of faith and love; and
for an helmet, the hope of salvation." I Thess. 5:4-8. "For
whatsoever soul it be that shall not be afflicted in that same day, he shall
be cut off from among his people." Lev. 23:29. Page 178 "An
Offering Made by Fire." The regular morning and evening burnt
offerings, which symbolized "the daily consecration of the nation to
Jehovah, and their constant dependence upon the atoning blood of Christ"
PP 352, formed a part of the service on the day of atonement. Burnt offerings
were called "sweet savor" offerings because, being expressive of
complete consecration of body, soul, and spirit, they were to God as sweet
smelling incense. They were also expressive of thanksgiving and gratitude to
Him who gave Himself as a whole burnt offering. They were burned on the
brazen altar type of the place where first we gave our hearts to God, and
where every idol of the heart and every evil thing was placed to be completely
consumed. Now, in the evening of the Judgment day, at the time of the evening
sacrifice, the time when "the fire shall try every man's work of what
sort it is" I Cor. 3:13-15, shall we not return to our first love, once
more dedicating to God all that we have and are for the finishing of
the work? "A
Sabbath of Rest." Another requirement for the observance of the day
of atonement was: "Ye shall do no work ('no servile work,' Lev. 23:25)
in that same day," "whether it be one of your own country, or a
stranger that sojourneth among you." Lev. 16:29. "Ye shall do no
manner of work. . .it shall be unto you a sabbath of rest." Lev.
23:28-32. This requirement was as important as it was emphatic, for
"Whatsoever soul it be that doeth any work in that same day, the same
soul will I destroy from among his people." The entire thought and time
of every true Israelite was to be centered on the services of the day. There
was to be no divided heart,--the day of atonement demanded complete and
whole-hearted consecration of every power. During this,
our antitypical day of atonement, the actual day of Judgment, are we then to
be idle? By no means. Nevertheless, we are told that "those who do not
cleanse the soul temple, but who engage in some enterprise not in harmony
with His work, those who engage in side issues to satisfy their own selfish
purposes, are joining with the enemy of God and man." R&H January
21, 1890. Again, "When the professed people of God engage in side issues
to gratify their own selfish purposes, they do so at the risk of losing
eternal life." (Manuscript EGW). Is not this the "servile
work" which at this time God forbids? If while Jesus in the heavenly
sanctuary is examining the cases of those who have identified themselves as
His children, we are indifferent to, or half-hearted in, the task of carrying
the judgment message to those who have never heard, can we expect a
less serious pronouncement than that given to Israel in the type? Is God less
concerned and less particular in this, the real day of Judgment, than
He was in its type or "shadow?" To do "no servile work"
Lev. 23:25, but to observe the day as "a sabbath of rest"--does
this not mean that in this antitypical day of atonement, all our time, all
our income, all our energy of body, mind, and soul, all our labors of
whatsoever nature, should be devoted to the sole purpose of advancing and
finishing the work of God on earth? With such a complete consecration to God,
with our all on the altar, our offering will indeed be as a sweet savor to God.
Paul, the tent
maker, who gave his life so unreservedly to the service of God, labored with
his hands, not to gain earthly wealth, but that he might be "chargeable
to no man." II Cor. 11:9. Another noble example is found in the life of
William Carey, the cobbler, who said that his business was to serve the Lord:
he cobbled shoes to pay expenses. Is not such labor in perfect harmony with
the "sabbath of rest" of the antitypical day of atonement? We catch
glimpses of the fruitage of such a consecrated life in the fact that when
Carey went to India, his first convert from high class Brahmanism was a man
by the name of Mockergee. This was in the year 1800. His great grandson, N.G.
Mockergee, accepted God's last message in 1897, and is now a missionary to his
own Page 179 people in
India. Also, a young man, Brian Carey, great, great, great grandson of
William Carey, later a theological major at Pacific Union College, Angwin,
California, has his heart set on carrying the gospel of Christ's soon coming
to the native people of Kenya Colony, East Africa, where he was born and
reared. Our Part in
the Cleansing of the Sanctuary.
"Now, while Christ is cleansing the temple in heaven from the sins of
the people, shall we not work in harmony with Him upon the earth, cleansing
the soul temple from every moral defilement?" R&H February 11, 1890.
Not only must the soul temple be cleansed, but our bodies must be cleansed
from everything that weakens physical power and unfits us to do our part in
finishing the work of God on the earth. That we may be prepared to
"stand before Him a perfect people." "God demands that the
appetites be cleansed." 9T 153,154. "The indulgence of
appetite" brings "physical debility, and so deadens the perceptive
organs that sacred and eternal things (may) not be discerned. . . The
struggle of the temptation to indulge perverted appetite can be measured only
by the inexpressible anguish of Christ in that long fast in the wilderness.
Adam fell in the indulgence of appetite (and) Christ began the work of
redeeming man just where the ruin began. . . The declension of virtue and
degeneracy of the race are chiefly attributable to the indulgence of
perverted appetite." 3T 486. "Those who are slaves to appetite will
fail in perfecting Christian character." 3T 492. "God hath
made man upright; but they have sought out many inventions" Eccl.
7:29--inventions that please but often pervert and deprave the appetite. For
their own well-being, God appointed our first parents simple, unprocessed
food. Gen. 1:29. Anyone who is "given to appetite" says the wise
man, is putting a knife to his throat, Prov. 23:2. In this, our day of
atonement, God's instruction is "Whether therefore ye eat or drink, or
whatsoever ye do, do all to the glory of God." I Cor. 10:31. If we persistently
refuse to obey this instruction, continuing to practice those habits which tend
to weaken the system or to create disease, how can we claim God's protection
from the plagues which are soon to spread over the earth? As we place our
offerings on the "foursquare" golden altar, shall we not be
foursquare with our Creator and Redeemer? In this age of degenerate physical
power, and especially with the abundance of reliable and instructive
literature on healthful living now available, is it not the duty of every
true Christian to become informed and to give conscientious obedience to all
God's laws of health as well as to His moral law? If we cannot give up all
"fleshly lusts, which war against the soul," I Peter 2:11, what
will God say of us, when our names come up for judgment? What did He say to
Ephraim who did not give up his idols? Hosea 4:14. The High
Priest's Blessing at the Close of the Day. As "in the typical service the high
priest, having made the atonement for Israel, came forth and blessed the
congregation, so Christ at the close of His work as Mediator, will appear. .
.to bless His waiting people with eternal life." GC 485. Then will be
fulfilled the promise: "Blessed are they that do His commandments, that
they may have right to the tree of life, and may enter in through the gates
into the city." Rev. 22:14.
Page 180
The Feast of
Tabernacles, a Time of Rejoicing.
The day of atonement had ended; the sins of repentant Israel had, in type,
been blotted out. It had been a solemn day, but now with glad hearts, the
people returned at the setting of the sun to their homes. The next five days
were spent "ingathering" the "fruit of the land." On the
fifteenth day of the seventh month, corresponding to our October, when the
harvest was past, they assembled again to keep "a feast unto the
Lord," this feast was called the feast of tabernacles, a word meaning
"tents" because the Israelites kept it under booths of branches in
memory of their dwelling in tents in their passage through the wilderness. It
was one of the three great yearly feasts, the others being Passover and
Pentecost. Because it came at the time of the final ingathering of the
harvest, it is sometimes called the "Feast of Ingathering." Ex.
23:16. This was a time of great rejoicing and freedom--freedom from sin and
from daily toil. For seven days they lived, or tabernacled, in the booths
made of the branches of "goodly trees, branches of palm trees, and the
boughs of thick trees, and willows of the brook." "Olive branches
and pine branches, and myrtle branches." Lev. 23:40; Neh. 8:14,15. For
this reason this feast is also called the "Feast of Tabernacles." The Feast of
Tabernacles was not only commemorative of their "dwelling in booths when
the Lord brought them out of Egypt," Lev. 23:43, but it was also
typical. It pointed forward to the time when redeemed Israel, with all sin
forever blotted out at the close of the real Judgment, their labors ended,
and their "ingathering" of souls completed, shall "come to
Zion with songs and everlasting joy upon their heads," bringing their
"Sheaves with them" Isa. 35:10; Ps. 126:6 as a thank offering, to
keep a feast unto the Lord. See PP 540-542. As Israel,
after the short interval of five days following the day of atonement, built
booths in which they lived for seven days--seven, indicating a complete
number--so redeemed Israel, after the short interval of one thousand
years--short in comparison with eternity--shall in the new earth build houses
of all kinds of goodly trees, patterned after the garden of Eden. Gen. 2:9.
These they inhabit, Isa. 65:21, not for seven days only, but "forever
and ever." Rev. 22:3. What a time of rejoicing will be this, our Feast
of Tabernacles! This was the
last typical feast of the Jewish year, two of which, Passover with its
concluding Pentecost, came in the spring: the other two, Day of Atonement
with its conclusion, Feast of Tabernacles, in the fall. All of these feasts
have been or will be fulfilled "not only as to the event, but as to the
time." GC 399-400. The Feast of Tabernacles is the only one yet to be
fulfilled but in God's own appointed time, it also will be fulfilled. Am I ready, at
the close of my earthly career with all my sins blotted out, to do my final
work before the Lord comes? CHAPTER PREVIEW 28.
THE JUDGMENT AND THE SABBATH ______________
Page 182 28. THE JUDGMENT AND THE SABBATH _________________ The Sabbath
from the Beginning.
From the creation of the world, through the entire four thousand years of Old
Testament times, the seventh day of the week was recognized by all worshipers
of the true God, the Creator, as His holy day. Christ, "as His custom
was" faithfully observed the Sabbath, Luke 4:16; the disciples also kept
the Sabbath day "according to the commandment." Luke 23:56. During
the centuries that followed, there came "a falling away," and that
"man of sin," "the son of perdition," began his deceptive
work, II Thess. 2:3,4. During the dark period of his supremacy, from 538 to
1517, known in history as the Dark Ages, among many other deceptive errors
introduced into Christendom by this antichristian power, was the observance
of Sunday as the Sabbath, and, as the Bible was not allowed in the hands of
the common people, many were led astray. Following the
Dark Ages, during the great Reformation of the sixteenth century, printing
came into use, and the Bible, which up to that time had been only in written
form, was printed and finally made available to the common people in their
own tongue. But in spite of this tremendous advantage, many of the errors
introduced by antichrist still survived in the hearts of the people. In 1844, when
the Judgment began in the heavenly sanctuary, those who by faith went with
Christ into the most holy place, within the second vail, were divinely
directed to a study of the sanctuary. God's message to them at this time was
"Rise and measure the temple of God." Rev. 11:1. Eagerly they
responded, giving special study to the temple, or sanctuary. As a result,
"the temple of God was opened in heaven, and there was seen in His
temple the ark of His testament." Rev. 11:19. In the ark was the law of
God, the Ten Commandments engraved in tables of stone, which revealed the
Sabbath "according to the commandment." As time went on, further
study has revealed more and more light on the sanctuary and the law of God,
especially regarding the Sabbath commandment, which from the beginning of sin
has been Satan's special point of attack. We are now to consider some of
these truths. The Sabbath
and God's Name.
"The Sabbath was set apart to be kept in honor of God's holy name."
EW 33. In Bible times a name expressed character. Lucifer, which means
light-bearer, was so named because he lived in and reflected the glorious
light of the throne of God; when he sinned, his name was changed to Satan,
the adversary, the destroyer. I Peter 5:8; Rev. 12:9. When Jacob, the
supplanter, repented and prayed all night for his brother who hated him, his
name was changed to Israel, one who prevails with God. Gen. 32:28. After
Abram's test of faith and his victory, his name was changed to Abraham, the
father of the faithful, a father of nations; Sarai's name to Sarah, a
princess and mother of nations. Gen. 17:3-5; 17:15,16. Jesus, meaning
Saviour, was so named because "He shall save His people from their
sins." Matt. 1:21. Likewise, the
name Jehovah is an expression of His character and power. That is why from the
beginning Satan has attacked the fourth commandment, the only one of the ten
that defines the name of God as the Creator. In doing so, he has attacked
God's character and denies His right to rule this earth. From the time of his
fall in heaven, it has been his life-long ambition to defame the name, or
character, of God by attempting to eliminate the Sabbath commandment from the
heart of God's law. And this will continue to be His point of attack until at
last he is cast into the lake of fire with those who have been his agents in
this nefarious work. Rev. 20:10. Page 183 The Sabbath
and God's Seal.
A seal imparts authority and validity to a document. It contains the name of
the ruling power and the territory over which he rules. In the very heart of
the law of God, in the Sabbath commandment, is enshrined the name of God,
expressive of His authority, and the territory over which He reigns--His
name, "the Lord thy God," the Creator; His kingdom, "Heaven
and earth, the sea, and all that in them is." Ex. 20:10,11. This is
God's seal with which He seals His law among His disciples. Isa. 8:16. God
commemorated His work of Creation by resting on the seventh day. This made it
"the Sabbath (the rest day). He blessed the Sabbath day (a special
blessing given to no other day), and hallowed it (made it a holy day)."
Ex. 20:9-11. Then He "sanctified it;" Gen. 2:3; that is, He set it
apart from all the other days to be used for sacred purposes. No other day
received this honor, God had made it holy and sacred; He made it not
for the Jew only, nor any one class of men, but "for man," for all
mankind. Mark 2:27. Then to man He said, "remember the Sabbath day to keep
it holy." Ex. 20:8. Every precept of God's holy law is a divine
requirement for which there is no substitute, for the Holy Spirit through
James says: "Whosoever shall. . .offend in one point; he is guilty of
all. . .he is a transgressor of the law. . .the law by which all shall be
judged." James 2:8-12. The Sabbath
commandment as God's seal makes the law of God "a perpetual
covenant" between God and man "forever," Ex. 31:16,17, having
the authority of the Creator of heaven and earth and sea. As a seal ratifies
a document, so the Creator's seal ratifies His law. Without this, none of His
law would have any divine authority. Without the fourth commandment the law
being without God's seal, would lose its validity. The Holy Spirit
is the instrument that stamps the seal of God on the heart. Eph. 4:30.
Without this, the Sabbath loses its sacredness and becomes merely a day of
physical rest and recreation--not a holy day. If we keep the Sabbath
"holy," the Holy Spirit will place the seal of God upon us, and we
shall have "the earnest of the Spirit in our hearts," II Cor. 1:22.
The Holy Spirit is the "earnest," the pledge or the assurance,
whereby we obtain our divine inheritance. No one can truly keep the Sabbath
"holy" without the Holy Spirit in his heart. The Sabbath,
God's "Ensign."
The Sabbath is also called God's ensign. Isa. 11:10-12. An ensign is a
banner, a standard, a flag, "the colors," indicating nationality.
When one nation is victorious over another, the conquering nation sets up its
ensign, its "colors" in the conquered territory, as evidence of its
victory. If one should tear down this flag, or ensign, would the deed be
passed by as of little consequence? We all know that the offender would be
considered a rebel, and be severely punished, perhaps even put to death.
Instead of thus disregarding the nation's banner, every loyal citizen will
honor his country's flag. He will also protect it, and display it on every
proper occasion. Because the Sabbath of the decalogue points out the true God
and His dominion, it is His ensign, which "He will lift up. . .to the
nations from far." Isa. 5:26. Shall human beings treat it without due
respect and reverence? The Ensign
of the Enemy.
"Thine enemies. . .set up their ensigns for signs," Ps. 74:4.
Satan, the arch enemy in the conflict between right and wrong, has set up his
ensign. He would like to destroy God's seal, and thus make His law of none
effect. He would like to have his name in the law that governs the
world, thus expressing his authority to rule. Through antichrist, that
"man of sin. . .the son of perdition," he has trampled under foot
God's holy day, he has thought to change God's law, Dan. 7:25, by
substituting the first day of the week to take the place of the seventh day
instituted at creation Page 184 as "the
Sabbath of the Lord." "And," says the prophet, "the whole
earth went after the beast in wonder, worshiping the dragon (Satan, Rev.
20:2) for having given authority to the beast" Rev. 13:3,4, Moffatt.
Nevertheless, God's holy day still stands as a memorial of His creative
power. Beware! beware! lest we trample underfoot God's banner, and
thus enlist under "the colors" of that great adversary, the devil! The Sabbath,
a "Sign" of Sanctification.
At creation God "sanctified" the seventh day. Gen 2:1-3. At that
time, says Goodspeed, a well-known Bible translator, the Sabbath, which is
the heart of strength of God's law, "was wrought into the very fabric of
the universe." At Sinai, in awful grandeur, God proclaimed the Sabbath a
"sign"--a sign of sanctification, saying, "Verily My Sabbaths
ye shall keep; for it is a sign between Me and you throughout your generations;
that ye may know that I am the Lord that doth sanctify you." Ex.
31:12-17. How is the
Sabbath a sign, a sign-board, pointing to sanctification? We have already
learned that sanctification is the result of three distinct experiences
obtained in the holy place--study of, and obedience to, God's Word, prayer,
and service for God. Anyone who has ever experienced the transition from
disobedience to God's law--whether ignorant or wilful--to keeping the Sabbath
of the Lord, knows full well that he at once begins a more earnest study of
the Scriptures, often studying far into the night to learn the truth more
fully. His prayers also become more definite and earnest; and having accepted
the truth into his own heart, his first thought is to serve God by helping
someone else--a relative, a neighbor, or a friend--to understand that which
to him has become so precious. Anyone who has never known this experience has
missed one of the greatest blessings that can come into his life. And if he
is to have a living, growing experience in sanctification, he will continue
to study God's word more diligently, to pray more fervently, to let his light
shine more faithfully. A true Sabbath keeper, then, will be a thorough Bible
student, a person of effectual prayer, and an untiring worker for God, one
having a real soul burden for those who do not know God's truth. Thus the
Sabbath become a sign, a real signboard, pointing to
sanctification, the end of the Christian's earthly life experience, as
typified in the holy place of the sanctuary. God's Law, a
Law of Love.
A certain lawyer, a Pharisee, designing to catch Christ in His words, once
asked Him, saying, "Master, which is the great commandment of the
law?" Jesus answered, "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. 22:35-40,46. At this the lawyer was silenced, and durst
not ask Him any more questions. God is love,
and His law is embodied in the one word--LOVE. "The first and
great commandment" of this law of supreme love to God is expressed in
the first four commandments on the first table of the law, and the second,
a "like" love to "thy neighbor," is expressed in the last
six on the second table. As a result of sin, it was drawn out into ten
commandments, "worded to meet the case of fallen intelligences. . .in
consequence of the minds of men being blinded by transgression." Signs
of the Times, April 16, 1875. "It was added because of
transgression." Gal. 3:19. How was God's
law preserved and taught? "The antediluvians. . .had no written records;
but with their great physical and mental vigor, they had strong memories,
able to grasp and retain that which was committed to them, and in turn to
transmit it unimpaired to their posterity." PP 83. In this way, through
nine generations, covering nearly one thousand years, Adam taught his descendants
Page 185 the law of God.
It "was preserved by Noah. . .(who)taught his descendants the Ten
Commandments. . .When the Lord brought (Israel) forth from Egypt, He came
down upon Sinai. . .and in awful majesty spoke His law in the hearing of all
His people. Then, for the benefit of future generations, He engraved it in
tables of stone, that it might never be forgotten. PP 363, 364. At that time,
it was enshrined in the ark, the foundation of the mercy seat, a symbol of
God's throne on which were two golden cherubim representing the two most
exalted angels of heaven who are honored guards of His throne and His law.
Later, this law of love was more fully made known through His dealings with
man as recorded in the complete Bible. In fact, the decalogue has been called
"an abridged edition of the Bible," because it expresses "the
whole duty of man." Eccl. 12:13. His Law
Eternal and Universal.
In the eternity of the past, before this world was created, God's law of
supreme love was written not in stone, but in the hearts of unfallen beings.
Until sin entered the universe, these unfallen beings had no sense of the
restrictions of law, for God's law is a "law of liberty." James
2:12. Those who obey law have perfect freedom, and are unconscious of its
existence. "Against such there is no law," declares Paul. Only when
one disobeys law does he realize its authority. So "when Satan rebelled
against the law of Jehovah, the thought that there was a law came to
the angels almost as an awakening to something unthought of." MB 161.
When they discovered that sin, "the transgression of the law" I
John 3:4, means death, they began to realize how terrible is transgression,
and how unchangeable is God's law. The two great commandments of LOVE, on
which "hang all the law and the prophets," the same law that
existed in the eternity of the past, and was written in the hearts of
unfallen beings, will continue to exist as the fundamental law of God's
entire universe in the eternity to come. This is the law of which Christ said,"I
delight to do Thy will, O My God; yea, Thy law is within My heart." Ps.
40:8. And of the redeemed, God says, "I will put My law in their inward
parts, and write it in their hearts." Jer. 31:33. Paul says that even
now are we to be the epistles of Christ, "written not with ink, but with
the Spirit of the living God, not in tables of stone, but in fleshy tables of
the heart." II Cor. 3:3. From this is it not clear that as in the
eternity of the past, so in the eternity to come, the Ten Commandments in their
entirety, embosomed in God's "treasure chest," His "jewel
casket," is the law for God's entire universe, eternal and universal,
His law for all His created intelligences throughout all ages? God's Law
Perfect.
Of God's law, Paul says it is "holy, and just, and good." Rom.
7:12. It is a transcript of the character of Him who made it. David declares:
This inspired
commentary on the law of the infinite Jehovah should forever settle its
immutability in the mind of finite man. Page186 God's Law
Unchangeable.
Whatever God does is perfect, and therefore cannot be changed. To change that
which is perfect, would make it imperfect. An able writer has convincingly
shown that the law of God is unchangeable. He says: "Consider the glory
and majesty attending the broadcast of that law from the flaming mountain
top! A vast retinue of holy angels was present. Millions of men and women
stood at attention. Lightnings flashed; the earth trembled; and amid this
signal display of infinite power, the divine Lawgiver announced the precepts
that embrace the whole duty of man. Eccl. 12:13. If that law were to be
changed, would a faithful all-wise God alter or annul it in less impressive
and conspicuous manner than when proclaimed from Sinai? Would it be done so
secretly and inconspicuously that the church would be left in ignorance and
uncertainty? If Christ designed to substitute Sunday for the Sabbath, would
He do it so unannounced that even the chosen apostles would not hear of it
until many years later? A thousand times, no!" Roy R. Cottrell, in Our
Times, Dec. 1947. [Emphasis supplied]. Another noted
writer puts it this way: "And do you think any being can change that
law?--Not till he can break through the bodyguard of angels into the inner
temple, dethrone Jehovah, wrench from its position the world's mercy seat of
pardon and salvation, and with his would-be omnipotent finger, mutilate the
records of the imperishable tables."--Uriah Smith, in Looking Unto
Jesus, p. 321. "The law of God, being a revelation of His will, a
transcript of His character, must forever endure," as a faithful witness
in heaven. GC 434. Sabbath
Reform Among Sabbath Keepers.
The enemy has made a "breach" in the law of God. Knowing that his
time is short, he centers his attack on the Sabbath commandment,--the
commandment which is "the foundation of many generations." Isa.
58:12. This same prophecy of Isaiah tells us that before Jesus comes, there
is to be a reform in the matter of Sabbath observance. Nor does this apply
wholly to those who do not understand, and therefore disregard, the Sabbath
of the Lord. It is addressed to "My people," "the house of
Jacob," those who "seek Me daily, and delight to know My
ways," those who "take delight in approaching to God." To those
who are looking for His soon coming, He sends a cry of alarm, saying,
"Cry aloud, spare not,. . .show My people their transgressions."
Isa. 58:1,2. What is their transgression? They, "My people," have
trampled the Sabbath underfoot. To whom does this refer? Let us check with
God's standard of Sabbath keeping, and see under whose ensign we really
stand. First. "Turn away thy
foot from the Sabbath, from doing thy pleasure on My holy day." Isa.
58:13. Do we look forward to the Sabbath as a day of freedom from the
ordinary cares of the week, when we may have a social time with our friends,
when we may take a pleasure ride, or a hike, or an outing, or indulge in some
other personal pleasure which the manifold duties of the week crowd out? Can
we call such a day "the holy of the Lord?" Second. "Turn away thy
foot from the Sabbath," not "speaking thine own words." v. 13.
It is on this point that we find our greatest test. How do we line up to this
test? Is our Sabbath conversation "in heaven; from whence also we look for
the Saviour?" Phil. 3:20. Do we meet to exchange ideas on our week's
Bible study, or some special good received from the services of the day? Do
we talk about the progress of God's work in the earth? Do we review evidence
of His soon coming in current events that are a fulfillment of prophecy? Or
is our conversation on common, everyday, secular topics? It is easy to forego
some "pleasure" on the Sabbath, but to control the tongue is a
closer test of our Sabbath keeping. "Speaking thine own words!" The
tongue is our unruly member. "if any man offend not in word, the same is
a perfect man." James 3:2-8. How, then, can
a true Sabbath keeper honor God's holy name on the Sabbath? In this same
prophecy God tells us how. He says: "Undo the heavy burdens. . . Page 187 Deal thy bread
to the hungry,. . .bring the poor that are cast out to thy house," . .
."When thou seest the naked. . .cover him." Isa. 58:6,7. "Then
shalt thou call, and the Lord shall answer,". . ."and the Lord
shall guide thee continually." . . .Then "thou shalt be called the
repairer of the breach, the restorer of paths to dwell in." Isa.
58:9,11,12. The Sabbath
and the Judgment.
We have seen that a Sabbath revival and true Sabbath reform in this hour of
Judgment is a matter or prophecy. This reform is to prepare us "to ride
upon the high places of the earth," and to partake of "the heritage
of Jacob." Isa. 58:13,14. Among Sabbath keeping Christians who are
looking for the second coming of Christ in this generation there are two
companies: "the church and the world." The one is "deeply
interested" in spiritual things, the other is "uninterested and
careless." EW 54. They say, "My Lord delayeth His coming," or,
"We are rich, and increased in goods, and have need of nothing;"
knowing not that they are "wretched, and miserable, and poor, and blind,
and naked." Rev. 3:17. To which group do we belong? We are now in
the last hour of the Judgment. It is the hour when Isaiah's prophecy,
"Seal the law among My disciples," Isa. 8:16, is being fulfilled.
It is the time when the 144,000 who will be living on the earth when Jesus
comes, will be sealed, "having the Father's name (His sign or signature)
written in their forehead," Rev. 14:1--reflecting His righteous
character in their very countenances. No more nominal profession will answer
now. The Sabbath of the Lord is a special test,--a test of loyalty to
God,--even to those who profess to be Sabbath keepers. Are we meeting the
test? Or are we grieving the Holy Spirit of God "whereby" we are
"sealed unto the day of redemption?" Eph. 4:30. Israel of old
failed, but now in this final Judgment hour, the Lord has "set His hand
again the second time to recover the remnant of His people." Isa.
11:11,12. As the loud cry of the third angel goes forth, proclaiming the
Sabbath more fully, then will be fulfilled the prophecy: "He will lift
up an ensign to the nations from far," calling them to the decisive
battle between truth and error, between Christ and Satan, and "they
shall come with speed swiftly," Isa. 5:26, "and build in the temple
of the Lord." Zech. 6:15. Is not this the time for every true child of
God to gather within the second vail, and take his stand under the ensign of
Christ? Those who do this will receive the promised blessing: "Blessed
are they that do His commandments, that they may have right to the tree of
life, and may enter in through the gates into the City." Rev. 22:14. CHAPTER PREVIEW 29.
BEFORE THE THRONE ____________
Page 189 29. BEFORE THE THRONE ____________ Heaven's
Record Books.
The Bible mentions three books, or sets of books, that are kept in the
archives of the heavenly sanctuary, and were opened when the Judgment began.
One of these books is called "The Book of Life of the Lamb slain
from the foundation of the world." Rev. f13:8. This book has to do only
with those who have availed themselves of the great sacrifice of the Lamb of
God, and have identified themselves with "the house of God." I
Peter 4:17. It is different from the other books that "were
opened," which Daniel and John mention. Dan. 7:10; Rev 20:12. John calls
it "another book," and Moses called it "Thy book which Thou
(God) hast written." Ex. 32:31,32. It is God's family record book. In it
God Himself has written the names of all who from the foundation of the
world, beginning with Adam, have been adopted into His family, and have
entered His service. Phil. 4:3; Rev. 21:17; GC 480. Another book,
or set of books, is called the Book of Remembrance. This book contains
a record of the good deeds of "them that feared the Lord, and that
thought upon His name," those who "spake often one to
another." Mal. 3:16; GC 481. This book is so called because God delights
to remember every good deed. These deeds never die, therefore the book in
which they are recorded has sometimes been called the Book of Life, in
contrast with the Book of Death. EW 52. Each one whose name has been
registered in the Book of Life has a page or pages in this book written by
his guardian angel. Another record
book which our guardian angel has been compelled to write for each one, has
fittingly been called the Book of Sins or the "Book of
Death." In this book evil deeds are recorded. "Thine iniquity is
marked before Me, saith the Lord God." Jer. 2:22. "Behold, it is
written before Me; I. . .will recompense. . .your iniquities, and the
iniquities of your fathers together, saith the Lord." Isa. 65:6,7.
"The portion which the wicked must suffer is meted out according to
their works, and it is recorded against their names in the Book of
Death." GC 661. Not only the
wicked but the righteous have their evil deeds recorded in their Book of
Death, for "all have sinned, and come short of the glory of God,"
Rom. 8:23, the difference being that the righteous have repented. Their sins
have gone before to judgment, I Tim. 5:24, and forgiveness has been written
after each one. It is in the holy of holies, the most holy place of the
heavenly sanctuary, that these books are now open--opened for examination in
the court room of the universe. When the judgment of the house of God closes,
every evil deed of the righteous will be blotted out, and their Book of Death
will doubtless be destroyed, their evil deeds never again to be
"remembered, nor come into mind." Rev. 20:12; Isa. 65:17. Type and
Antitype.
In the type, the earthly sanctuary, from day to day throughout the year sins
were confessed and forgiven. "The repentant sinner brought his offering
to the door of the tabernacle, and placing his hand upon the victim's head,
confessed his sins, thus in figure transferring them to the innocent
sacrifice. By his own hand, the animal was then slain, and the blood was
carried by the priest into the holy place and sprinkled before the vail,
behind which was the ark containing the law which had been
transgressed." PP 354. Thus the sin was in type transferred to the
sanctuary. And what was done in type in the ministration of the
earthly sanctuary, is done in reality in the ministration of the
heavenly sanctuary. Here, "the sins of the repentant are by faith placed
upon Christ, our Sin Offering and Sin Bearer, and transferred in fact to
the heavenly sanctuary," where they are recorded in the Book of
Sins--the Book of Death. GC 420,421. Page 190 "The
Judgment Is Set. "When our life in the holy place is ended, when our
guardian angel has made the last entry in our Book of Remembrance and in our
Book of Sins, through these life records, we approach the throne and appear
before the great Judge of all the earth. Let us hope all our sins have, by
repentance and reformation, gone "before to judgment," I Tim. 5:24,
that our passport, sanctification, secured in the holy place, will be
accepted. Neither parents nor friends can help us now. "Though Moses and
Samuel stood before Me;" Jar. 14:1; "though. . .Noah, Daniel, and
Job" are there, "they shall deliver neither son nor daughter; they
shall but deliver their own souls by their righteousness." Eze.
14:14,16. We stand alone before the throne. Jesus, our Advocate, is there to
plead His shed blood for all who have endured to the end. The angel witnesses
are present with our life record books open, and we are "judged out of
those things which are written in the books, according to (our) works."
Rev. 20:12. Everyone has a case at court, and court is set. Just as truly as
Christ would have given His life had there been but one soul to redeem, just
so surely will He "examine the case of each individual with as close and
searching scrutiny as if there were not another being upon the earth. Everyone
must be tested, and found without spot or wrinkle or any such thing." GC
490. "The
Books Are Opened." From the Book of Life, "Thy book which Thou
hast written," the Father, who "presides" in the Judgment,
calls a name. Is it my name? Is it your name? The record of our life that has
been written in the Book of Remembrance is read by the guardian angel before
the Father, Christ the Judge, and the angel witnesses. Here every generous
and thoughtful deed, every kind word, every tender, loving thought prompted by
God and done in His name, has been faithfully registered. Every prayer
offered, "every temptation registered, every evil overcome, every word
of tender pity expressed, is faithfully chronicled." GC 481. Every
little act of self-sacrifice made for Jesus' sake, every trial endured for
Him--every one has been written, and all will come up in remembrance before
the Father when our name is called. Also, before
the angel witnesses, is opened the Book of Sins, the book of death,
containing the record of all our wrong doings. In this book has been entered
with terrible exactness every wrong and idle word, Matt. 12:36,37, every
selfish act, every unfulfilled duty, every secret sin, and every attempt to
deceive. Unheeded warnings, neglected reproofs, wasted moments, unimproved
opportunities, the influence of our example with its far-=reaching results,
all have been written by our recording angel. See GC 482. Are repentance and
reformation written after each sin? Prov. 28:13. The Judgment
Seat, a Mercy Seat.
How thankful we may be that Jesus, our Advocate, "was in all points
tempted like as we are, yet without sin." Heb. 4:15. How thankful that
our Father's throne is a mercy seat; that "as the heaven is high above
the earth, so great is His mercy toward them that fear Him!" Ps. 103:11.
He is our Father, and "like a father pitieth his children, so the Lord
pitieth them that fear Him." Ps. 103:13. How our Father longs to cast
all our sins behind His back, and "into the depths of the sea!"
Isa. 38:17; Micah 7:19. Such are the "loving kindness and tender
mercies" with which our Father crowns His own. Ps. 103:4. With this
assurance, we may be certain that the Judge of all the earth will do right.
Gen. 18:25. God will take
into consideration even the conditions of each one's birth. "The Lord
shall count, when He writeth up the people, that this man was born there.
Selah!" Ps. 87:6. Whether a follower of His was born in Egypt, Babylon,
Philistia, Tyre, or Ethiopia, if he has experienced the second birth
and has Page 191 endured to the end, the
Eternal writes him "in His census" as belonging to Zion "by
birth." Ps. 87:4-6, Moffatt. Among the faithful, some were
born in "Babylon," a synonym of rebellion against God; others were
born "in Egypt," a synonym of idolatry and spiritual darkness;
still others were born "in Zion," having light and truth and every
spiritual advantage. Our Judge understands all this, and will act
accordingly. He "seeth not as a man seeth; for man looketh on the
outward appearance, but God looketh on the heart." I Sam. 16:7. But "be
not deceived; God is not mocked," Gal. 6:7, for although the Lord is
"merciful and gracious, longsuffering, and abundant in goodness and
truth, keeping mercy for thousands, forgiving iniquity and transgression and
sin," yet He "will by no means clear the guilty." Ex. 34:6,7.
This He cannot do. If he should "acquit the guilty" Moffitt,
the sacrifice of Christ would have been of no avail; everything would be
lost; the whole universe would be plunged down to ruin. No, No! This can never
be, for our God is just and righteous. "He will make an utter end (of
sin and sorrow, of pain and death); Affliction shall not rise up the second
time." Nahum 1:9. To backsliding
Israel, God says, "I am weary of repenting." He calls not only for
repentance but for a change of life. Someday His mercy will end. Then He will
say, "O Jerusalem. . .thou art gone backward; therefore will I stretch
out Mine hand against thee, and destroy thee." Jer. 15:5,6. Sins or
Names Blotted Out--Which?
David prayed, "Blot out my Transgressions," "blot out all mine
iniquities." Ps. 51:1,9. To those who denied Christ before Pilate, Peter
urged, "Repent ye therefore, and be converted, that your sins may be
blotted out." When? "When. . .He shall send Jesus Christ, which before
was preached unto you." Acts 3:3,19,20. In his passionate soul yearning
for sinful Israel, Moses prayed, "If Thou wilt forgive their sin--and if
not, blot me, I pray Thee, out of Thy book which Thou hast written." Ex.
32:32. And Jesus says, "He that overcometh. . .I will not blot out his
name out of the Book of Life, but I will confess his name before My Father,
and before His angels." Rev. 3:5. "When any have sins remaining
upon the books of record, unrepented of and unforgiven, their names will be
blotted out of the Book of Life, and the record of their good deeds will be
erased from he book of God's remembrance." GC 483. Sins
"crucify. . .the Son of God afresh, and put Him to an open shame."
Heb. 6:6. This is a fearful fact! Nevertheless, when I sincerely repent of
and confess my sin, making proper restitution, Jesus assumes the guilt and
grants me forgiveness. Every sin thus confessed has gone "before to
judgment." I Tim. 5:24, and is marked forgiven in my book of
death. But the sin is not then blotted out. Like the blood record on the vail
in the type, its record remains in the book in the heavenly sanctuary. After
this life is ended, or my probation closes, when my name comes up in the
Judgment, if I have been faithful, Jesus confirms His forgiveness, and I am
granted complete and eternal absolution from sin. Then, but not till then, my
sins are forever blotted out, never again to come into mind. How wonderful! "Who is a
God like unto Thee that pardoneth iniquity and passeth by the transgression
of the remnant of His heritage? Because He delighteth in mercy. . .He will
have compassion upon us. . .He will cast all our sins into the depths of the
sea." Micah 7:18,19. "Into the depths of the sea" is a
striking figure. As one writer says its average depth is about two and
one half miles, while its greatest depth, near the Island of Guam, is nearly
seven miles where no light ever enters. Thus our sins will not only be
forgiven but forgotten, for God Himself says, "I will remember their sin
no more." Jer. 31:34. Wonderful! Wonderful! Page 192 The Judgment of
the dead of the house of God is now in progress, but so far as we know it has
not begun on us who are living. The command to us now is not "Get
ready" but "Be ready." "Be ye also ready: for in
such an hour as ye think not the Son of man cometh." Matt. 4:44. Therefore
it is important that day by day, before we go to sleep at night, every sin
has been confessed and has gone before to judgment, and so much the more as
we see the day approaching; for we know not what hour our life may be snuffed
out and our probation closed. My name or my
sins--which shall be blotted out? Which shall it be for me? Which shall it be
for you? A few more short years will decide. Only those enter the City of God
whose names at the time "are written in the Lamb's Book of Life."
Rev. 21:27. In this, our antitypical day of atonement, let us be sure that
every day our sins "go before to judgment." The saddest of
all sad things in the Judgment is that some names once recorded in the Book
of Life must be blotted out, an act typified by the "cutting off"
from Israel on the earthly day of atonement. The Father keeps a personal
watch over every one whose name has been written in "His Book," and
over whom all heaven rejoiced when as a sinner he repented. Luke 15:10. After
all His years of watchfulness and loving solicitude, what grief it must cause
Him when a name once recorded must be blotted out. Some enter the
Christian life, but do not endure to the end. Matt. 10:22. Of such Ezekiel gives
us this faithful picture: "When a righteous man turneth away from his
righteousness, and committeth iniquity, and dieth in them. . .all his
righteousness that he hath done shall not be mentioned. . .; in his sin that
he hath sinned, in them shall he die." "Again, when the wicked man
turneth away from his wickedness. . .and doeth that which is lawful and
right, he shall. . .surely live, he shall not die." "Therefore. .
.repent, and turn yourselves from all your transgressions; so iniquity shall
not be your ruin. For I have no pleasure in the death of him that dieth,
saith the Lord God; wherefore turn yourselves, and live ye." Eze.
18:24,26, 27,28,30,32; 33:12-20. What an appeal from the heart of the
Almighty! The Angel
With the Golden Censer.
There were many brazen censers, used by Israel on different occasions, Num.
16:39, but only one golden censer. The golden censer was used only by the
high priest on the day of atonement, at "the ark of the covenant,"
"After the second vail." Heb. 9:4,3. On that day after burning
incense on the golden altar in the holy place, the high priest filled the
golden censer with live coals from the altar. He then sprinkled incense on
the coals and carried the censer into the most holy place, putting it on the
mercy seat between the two golden cherubim. Lev. 16:12, 13; EW 32, 252. When the high
priest began his service in the most holy place, his ministration in the
first apartment ceased--"There was no man in the tabernacle of the
congregation;" that is, in the first apartment. Lev. 16:17. Likewise
when Christ entered the holy of holies to perform the closing work of the
atonement, He ceased His ministration in the first apartment, but when the
ministration in the first apartment ended, the ministration in the second
apartment began. . .and He still pleaded His blood before the Father in
behalf of sinners." GC 428, 429. This will continue until His ministry
as Intercessor is over. As the work of
Christ the heavenly High Priest, is closing, John saw an Angel, "having
a golden censer," who came to the golden altar and offered much incense
with the prayers of all saints (those who afflict their souls during the
Judgment hour) upon the golden altar which was before the throne. And the
smoke of the incense, which came with the prayers of the saints, ascended up
before God out of the Angel's hand. Rev. 8:3, 4. What act of
Christ immediately follows this His last offering of incense? "And the
Angel took the censer, and filled it with fire of the altar, and cast it into
the earth (where Satan bears sway): and there were voices, and thunderings Page 193 and lightnings,
and an earthquake." Rev. 8:3-5. By this act, Christ declares His work as
Intercessor ended. The antitypical day of atonement is past, and probation
for the human family is forever closed. Mercy is no longer extended to the
impenitent, and the decree goes forth, "He that is unjust, let him be
unjust still; and he which is filthy, let him be filthy still; and he that is
righteous, let him be righteous still; and he that is holy, let him be holy
still." Rev. 22:11,12; Eze. 9:9,10. Then the confessed sins of all
the righteous as well as those "which had been confessed while He
(Christ) was in the most holy place, were placed upon Satan, the originator
of sin, who must suffer their punishment." GC 422. Here in this earth,
which he himself has made a wilderness, he will be left to roam about until
at last he is destroyed. Rev. 20:1-3, 7-10. This was symbolized in the
earthly sanctuary in the closing service of the day of atonement, when the
high priest having finished his mediatorial work for the year, came out of
the sanctuary, confessed the forgiven sins of Israel on the head of the
scapegoat, and sent him into the wilderness to perish. EW 280,281; Also GC
422. The Man With
a Writer's Inkhorn.
When Christ throws down His censer, His people are left without a Mediator.
EW 280. Then a man "clothed with linen, with a writer's inkhorn by his
side," Eze. 9:2, is commanded to go through Jerusalem and set "a
mark upon the foreheads" of those who with heart and soul have devoted
their all to the services of the day of final Judgment. Eze. 9:4. What is
this mark? Is it not the Father's name, Rev. 14:1, which seals His loyal
children as His own? Finally the man in linen reports that his work is done.
v. 11. The Six Men
With Slaughtering Weapons.
Those who have not participated in the services of the antitypical day of
atonement do not receive the mark, and are cut off from Israel--subjects for
the work of the angels with the slaughter weapons in their hands. Eze. 9:2,
5-7. So terrible and so extensive is this work that Ezekiel fell upon his
face, crying, "Ah, Lord God! wilt Thou destroy all the residue (the
remnant) of Israel in Thy pouring out of Thy fury upon Jerusalem?" v. 8.
Christ the
Deliverer.
When the work of intercession is over and probation has closed, at that time
shall Michael stand up, the great Prince which standeth for the children of
Thy people: and there shall be a time of trouble, such as never was since
there was a nation even to that same time." Dan. 12:31; GC 613.
"And after these things"--after the close of the sixth seal, Rev.
6:12-17, the sealing of the 144,000 is finished. Rev. 78:1-8. "And many
of them that sleep in the dust of the earth shall awake, some to everlasting
life, and some to shame and everlasting contempt." Dan. 12:2. "All
who have died in the faith of the third angel's message come forth from the
tomb glorified, to hear God's covenant of peace with those who have kept His
law." GC 637. Then the seventh seal is opened--that seal which is
characterized by "silence in heaven," Rev. 8:1, because all the
inhabitants of heaven have left and are accompanying Christ at His second
coming to claim His redeemed. "And at that time Thy people shall be
delivered, every one that shall be found written in the book"--the Book
of Life. Dan. 12:1. Duration of
the Judgment.
According to the prophecy of Daniel 8:14, this work of Judgment began more
than one hundred years ago. Does one hundred years seem a long time?
Certainly God could do it in less time, but let us remember that He is
dealing now, not with material things as at creation--water, and Page 194 earth, and
air,--but with the souls of those who were created in His own image and whom
His Son died to redeem. Moreover, Satan must have no excuse to say that God
was partial or that He acted unjustly. O no! Beginning with the patriarchs,
all whose names have ever been written in the Book of Life are called, one by
one. "Every name is mentioned, every case closely investigated." GC
483. Have all their sins been confessed? Have their sins gone before to
judgment? Have they "endured unto the end" of their lives? If so,
Jesus confesses their names before the Father, Matt. 10:32; Luke 11:8, all
their mistakes and failures are forever blotted out, and their names are
retained in the Lamb's Book of Life. Rev. 3:5. For such a work
is one hundred years a long time? In one hundred years there are 876,600
hours. If an average of half an hour is allowed for each case, only 1,753,200
cases could be considered, sins blotted out, and names confessed by Christ
before the Father, or names and good deeds blotted out, and sins retained. A
much longer time, one thousand years, will be given to the judgment of the
wicked. Rev. 20:4, 6. "Get
Ready!" The Sands of time are now nearly run out. When the cases of
the righteous dead have all been considered, Judgment will begin on the
living. Then your case and mine will come in review before Jehovah, the
Ancient of Days. How thankful we can be that Jesus is now pleading for His
people, "not as a petitioner to move the Father to compassion, but as a
conqueror who claims the trophies of His victory." GW 154. When the
Judgment of the righteous living is completed, the blotting out of sin will
be finished, the "household of God" will be made up, Eph. 2:19, and
Jesus will come to take His children to their eternal home. John 14:3.
"The great day of the Lord is near, it is near, and hasteth
greatly." Zeph. 1:14. Am I ready? Are you ready? "Get ready! Get
ready! Bet ready!" is Heaven's appeal to us today. EW 64-67; 119.
CHAPTER PREVIEW 30.
THE TABERNACLE SET UP AND ANOINTED ________________
Page 196 30. THE TABERNACLE SET UP AND ANOINTED _________________ The Camp at
Sinai.
"The order so strikingly displayed in all the works of God was manifest
in the Hebrew economy." "Even before they left Egypt. . .the people
were arranged in companies, under appointed leaders. At Sinai the
arrangements for organization were completed." Ed. 37. Here, the people
were grouped according to their tribes around an open space in which Moses
and Aaron camped. On the east side of this court were the three tribes of
Judah, on the south the three tribes of Reuben, on the west the three tribes
of Ephraim, and on the north the three tribes of Dan. Num. 2:3,10,18,25. To
Moses in this open space the people brought their gifts for building the
sanctuary, and here, under his supervision and the instruction of teachers
chosen by God, all its parts were constructed. Thus located, the tribes could
follow the progress of the work. The
Tabernacle Finished.
From careful consideration of the events that occurred after Israel left
Egypt several months elapsed from the time they began to build until the work
was finished. This was truly a great accomplishment, impossible without God,
for "Except the Lord build the house, they labor in vain that build
it." Ps. 127:1. During the next few months the laws that were to govern
the nation, including those concerning offerings and sacrifices as recorded
in the book of Leviticus, were carefully explained. At last, one year from
the time the people left Egypt, Ex. 12:2, and about ten months after they
came "into the wilderness of Sinai," on the first day of the first
month Ex. 40:2; 19:1, the tabernacle was set up. Ex. 40:17. In the mount God
had showed Moses not only all the parts of the sanctuary, but also just where
they were to be placed: "Thou shalt rear up the tabernacle according to
the fashion thereof which was showed thee in the mount." Ex. 26:30. An
Awe-Inspiring Procession.
"And they brought the tabernacle unto Moses." Ex. 39:33. Bezaleel
of the tribe of Judah with his assistants in gold and silver and brass, in
cutting of stones, and in carving of timber, brought their work which they
had faithfully and skillfully and accurately done. And Aholiab of the tribe
of Dan with his assistants which did the engraving, the embroidering and the
weaving for all the hangings, the coverings, and the priests' garments, came
with the finished products of their labors. This surely must have made a most
awe-inspiring procession. Let us endeavor to get a mental picture of the
scene. Following
somewhat the order as given for the line of march when the people left Sinai,
Bezaleel with his helpers come first carrying the sacred ark glittering with
gold. Ex. 40:3. Next comes the mercy seat with its two cherubims of solid
gold, their wings reaching above the heads of its carriers. Others bring the
forty-eight boards, carved with cherubim and "heavily plated" with
pure gold, each massive plank weighing about eight hundred pounds, and
requiring the service of a number of men. Next are the fifteen golden bars,
and one hundred solid silver sockets each weighing a talent, 200 pounds. Then
come the nine golden pillars for the vail and the door. With these are the
sixty shining brass pillars for the court each crowned with silver and
requiring a number of carriers. Others come with the sixty-five brass sockets
for the court wall and the door, the brass pins, the cords, and the gold and
brass vessels for the service of the sanctuary. Aholiab with
his helpers follow, bringing the blue and purple and scarlet vail, door,
gate, and the inner covering of the tabernacle with its hundred gold taches,
each resplendent with rich embroidery in pure gold thread. Others Page 197 bring the white goats'
hair covering, measuring at least 45 by 66 feet, with its one hundred brass
taches, the covering of red rams' skins, and the covering of brown badgers'
skins; also the four hundred twenty feet of white linen court hangings. Others of
Aholiab's trusty workers bring the white linen garments of the priests and
the gorgeous garments of Aaron--the white linen coat with its exquisite
tessellated embroidery, the sky blue robe with its border of tinkling gold
bells and bright colored pomegranates, the wonderfully gold embroidered ephod
with its shoulder clasps of engraved onyx stones and its elaborately
embroidered girdle. Another carries the breastplate, its twelve precious
stones glistening like diamonds and magnifying the names of the twelve tribes
engraved upon it, EW 251, while another carries the holy crown with its plate
of pure gold bearing the inscription, "HOLINESS TO THE LORD." Following these
are the golden altar of incense, the golden table, the candlestick of solid
beaten gold, each borne by consecrated, trusty workmen. And lastly a number
of Bezaleel's faithful carriers, bringing the shining brazen altar at least
seven and one-half feet square and four and one-half feet high, and the laver
with his foot, both of polished brass, which like mirrors reflect everything
around them. This was indeed a most brilliant and colorful procession. Moses
Inspects the Work.
"Moses did look upon all the work, and, behold, they had done it as the
Lord had commanded." Ex. 39:43. "A formal inspection was made to ascertain
whether it was made 'according to the pattern.' The result of a careful and
minute survey showed that every plank, curtain, and article of furniture had
been most accurately made as designed by the Divine Architect." JF&B
Com. "And Moses blessed them" Ex. 39:43--perhaps the same blessing,
or a similar one, that the Lord later commanded Aaron to pronounce upon
Israel:
Setting Up
the Tabernacle.
"On the first day of the first month" Ex. 40:2,17, Moses, following
the explicit directions of the Lord, set up the tabernacle. First, the boards
were raised up, set in their sockets, the bars put in them, and the pillars
for the vail and the door erected. Thus the walls, securely fastened to the
two corner boards, were "held firm." PP 347. Next the four
coverings were spread above this framework, Ex. 40:18,19; first, the richly
embroidered royal covering, then the white goats' hair covering, the taches
of both these coverings being directly above the second vail. Next above
these were the red ram's skins and the brown badger skin coverings. Placing the
Furniture.
When the structure was ready for the furniture, Moses reverently put the
tables of the testimony into the ark--the same tables that God had given him
when he was in the mount; the staves, which were never to be removed, he
placed in their rings, covered it with the mercy seat, and it was brought
into the tabernacle. Then the second, or inner vail, was hung on its four
golden pillars. It was hung "under the taches" which divided
"between the holy place and the most holy." Ex. 26:33. Following
this, he set the golden table on the north side of the holy place, and
arranged the bread and the dishes in order upon it. On the south side,
"without the vail of the testimony, in the tabernacle of the
congregation" Lev. 24:3, he put the candlestick, Page 198 and supplied
the lamps with oil. Ex. 40:25. Before the inner vail he placed the golden
altar, and put incense upon it, v. 27. Then the door--the outer vail--was
hung on its five pillars, thus completing the furnishing of the sanctuary
proper. Ex. 40:22-28. In the center
of the court before the sanctuary, was placed the brazen altar, and between
the altar and the door of the tabernacle, the laver and his foot. Into the
laver water was poured, and Moses, Aaron, and his sons washed their hands and
their feet thereat. Lastly, the brazen court pillars were raised up, on which
were hung the court hangings and the gate. "So Moses finished the
work," and it was done "as the Lord had commanded." Ex.
40:29-33. The Holy
Anointing Oil.
As the shewbread and the sweet incense each containing four ingredients,
represented Christ, so also the holy anointing oil consisted of four sweet
spices pointed to Christ. These spices were pure myrrh, an odorous resin or
liquid which exudes from a tree that grows in Arabia, sweet cinnamon, the
aromatic substance produced from the inner bark of the sweet gum imported
chiefly from Ceylon; sweet calamus, a reed-like plant, a native of India, and
of remarkable fragrance; cassia, a sweet spicy herbaceous plant grown in
Arabia and India. These spices, weighing about 48 pounds (Moffatt) were
compounded in an hin (1 1/2 gal., Moffatt) of olive oil. Ex. 30:23-25, thus
making sufficient for anointing the priests and the sanctuary. The olive oil
representing the Holy Spirit, and the four fragrant spices symbolizing
Christ, being "compounded" indicates the close cooperation of
Christ and His representatives, the Holy Spirit. This accounts for the
warning given against compounding any like it or using it for any common
purpose, under penalty of being cut off from Israel. Ex. 30:31-33. The
Tabernacle and the Priests Anointed.
"And thou shalt take the anointing oil, and anoint the tabernacle of the
congregation; (that is, the holy place), and all that is therein,"
"and the ark of the testimony," "and the altar of burnt offering
with all his vessels, and the laver and his foot." Aaron and his sons
were also anointed. Ex. 30:26-30. Aaron, dressed in his holy garments, was
anointed high priest. Upon his head the oil was poured," so that it ran
down his head and his garments. His sons and their garments were
"sprinkled" with the holy oil. Ps. 133:2; Ex. 29:4-9, 21. In connection
with their anointing another service formed part of the consecration of the
priests. As God in the Garden of Eden offered the first sacrifice, foreshadowing
the Sacrifice that later was made on Calvary, so Moses, who by Divine
appointment was as God to Aaron, Ex. 4:16, offered the first sacrifice, the
"ram of consecration." Ex. 29:15, 22. When he killed the ram, he
took "of his blood and put it upon the tip of the right ear of Aaron,
and upon the tip of the right ear of his sons and upon the thumb of their
right hand, and upon the great toe of their right foot." Ex. 29:20; Lev.
8:22-24. This signified complete consecration of ears, hands, and feet. Moses
then placed the "whole ram upon the altar: it was a burnt sacrifice for
a sweet savour." Lev. 8:21. As it was placed on the brazen altar there
"came a fire out from before the Lord, and consumed the sacrifice. .
.which when all the people saw, they shouted, and fell upon their
faces." Lev. 9:24. Thus God expressed His acceptance of the work and the
consecration of Israel. This fire kindled by God, was never to go out. Lev.
6:13. Likewise, God will accept the service of every ambassador who is fully
consecrated, and the influence of such service will never die--their works
will follow them. Rev. 14:13. To complete the
service of this inauguration day, Moses carried coals from the brazen altar
to the altar of incense and burned incense upon it, and with this fire he
lighted the lamps of the candlestick. Ex. 40:25-27. Page 199 The Antitype
of This Anointing.
The setting up and anointing of the earthly sanctuary was a type of the
setting up and anointing of the heavenly sanctuary, "the most
holy," which took place at the ascension of Christ, and which Gabriel
explained to Daniel. Dan. 9:21,24. The anointing of Aaron as high priest and
of his sons as associate priests was their inauguration for holy office. It
was a type of the anointing of Christ as heavenly High Priest at His
inauguration and of His followers, Acts 2, and of all the redeemed--those who
have "part in the first resurrection" and who "shall be
priests of God and of Christ." Rev. 20:6. As the service in the earthly
sanctuary could not begin until it was anointed and until the "ram of
consecration" had been offered, so the service in the heavenly sanctuary
did not begin until "the most holy" was anointed, Dan. 9:24, and
Christ had been sacrificed on Calvary and received the anointing of the Holy
Spirit at His inauguration. Then, and not till then, "the way into the
holiest of all was made manifest." Heb. 9:6. When the
tabernacle had been erected and the consecration service was completed, all
that God commanded Moses had been done. What next? God Dwells
Among His People.
On this inauguration day, while the people--a vast assembly--were drawn up in
calm and orderly arrangement around the newly erected tabernacle,
"contemplating the scene with reverent satisfaction," all eyes were
suddenly directed toward the summit of Mount Sinai. Here "a cloud,"
Ex. 40:34--literally "the" cloud--the familiar cloud which had
guided them from Egypt to Sinai and which was to them the symbol of the
divine presence, appeared to be in motion. "If many among them had a
secret misgiving about the issue, how would the fainting heart revive, the
interest of the moment intensely increase and the tide of joy swell in every
bosom, when the symbolic cloud was seen slowly and majestically descending
toward the plain below, and enveloping the tabernacle!" Ex. 40:34, and
in majestic splendor it passed into the interior of the most holy place, and
rested between the cherubim of the mercy seat. From that moment the ark was
sacredly hidden from common view within the most holy place. Even Moses, in
overwhelming awe, stood aloof and was not able to enter the tabernacle. See
JF&B Com. on Ex. 40:34,35; PP 349. Inauguration
day, a day never to be forgotten, was drawing to a close, and Israel quietly
and reverently retired to their camp. The Father's heart-longing," Let
them make me a sanctuary; that I may dwell among them," Ex. 28:8, was
realized. SECTION VI THE
CHURCH IN THE SANCTUARY ____________
CHAPTER
PREVIEW 31.
THE CHURCH OF THE COURT--THE HEBREW CHURCH ________________________
Page 201 31. THE CHURCH OF THE COURT-0-THE HEBREW CHURCH _____________________ The Four Generations of the Church |
