Quotations From Ellen G. White on
the Sanctuary Service
Found in The Sanctuary Service,
pp. 358-393
by M. L. Andreasen
The subject of the
sanctuary and the investigative judgment should be clearly understood by the
people of God. [the Jews considered the Day of Atonement as a day of
judgment]. All need a knowledge for themselves of the position and work of
their great High Priest. Otherwise, it
will be impossible for them to
exercise the faith which is essential at this time, or to occupy the position
which God designs them to fill. . . . The
Great Controversy, p. 488. Click to go to our Home PageQuotations From Ellen G. White (The student of the Old Testament sanctuary
service will derive much help from the writings of Ellen G. White. The
following quotations from her pen represent only a fraction of the available
material on the subject). Study
of the Sanctuary Service Concerns
Every Living Soul The sanctuary in heaven is the very center
of Christ’s work in behalf of men. 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 subject,
and be able to give to everyone that asketh them a reason for the hope that
is in them.—Review and Herald, Nov.
9, 1905. Should
Receive Close Examination The great plan of redemption, as revealed
in the closing work for these last days, should receive close examination.
The scenes connected with the sanctuary above should make such an impression
upon the minds and hearts of all that they may be able to impress others. All
need to become more intelligent in regard to the work of the atonement, which
is going on in the sanctuary above. When
this grand truth is seen and understood, those who hold it will work in
harmony with Christ to prepare a people to stand in the great day of God, and
their efforts will be successful. By study, contemplation, and prayer,
God’s people will be elevated above common, earthly thought and feelings, and
will be brought into harmony with Christ and His great work of cleansing the
sanctuary above from the sins of the people. Their faith will go with Him
into the sanctuary, and the worshipers on earth will be carefully reviewing
their lives and comparing their characters with the great standard of
righteousness. They will see their own defects; they will also see that they
must have the aid of the Spirit of God if they would become qualified for the
great and solemn work for this time which is laid upon God’[s ambassadors—Testimonies, vol. 5, p. 575. Truths
Vast and Profound The significance of the Jewish economy [the
Sanctuary and its Service] is not yet fully comprehended. Truths vast and
profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a
knowledge of the plan of redemption, its truths are opened to the understanding.
Far more than we do, it is our privilege to understand these wonderful
themes. We are to comprehend the deep things of God. Angels desire to look
into the truths that are revealed to the people who with contrite hears are
searching the word of God, and praying for greater lengths and breadths and
depths and heights of the knowledge which He alone can give.—Christ’s Object Lessons, p. 133. Not
One Pin to Be Removed In the future, deception of every kind is
to arise, and we want solid ground for our feet. We want solid pillars for
the building. Not one pin is to be removed from that which the Lord has
established. The enemy will bring in false theories, such as the doctrine
that there is no sanctuary. This is one of the points on which there will be
a departing from the faith. Where shall we find safety unless it be in the
truths that the Lord has been giving for the last fifty years?—Review and Herald, May 25, 1905. One
of the Principal Subjects Such subjects as the sanctuary, in
connection with the 2300 days, the commandments of God and the faith of Jesus,
are perfectly calculated to explain the past Advent movement and show what
our present position is, establish the faith of the doubting, and give
certainty to the glorious future. These, I have frequently seen, were the
principal subjects on which the messengers should dwell.—Early Writings, p. 63. Should
be Understood by All The subject of the
sanctuary and the investigative judgment should be clearly understood by the
people of God. [the Jews considered the Day of Atonement as a day of
judgment]. All need a knowledge for themselves of the position and work of
their great High Priest. Otherwise, it will be impossible for them to
exercise the faith which is essential at this time, or to occupy the position
which God designs them to fill. . . . The sanctuary in heaven
is the very center of Christ’s work in behalf of men. 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, and be able to give an
answer to every one that asketh them a reason of the hope that is in them.—The Great Controversy, p. 488. Sanctuary Question Stands in Truth I know that the
sanctuary question stands in righteousness and truth, just as we have held it
for so many years. It is the enemy that leads minds off on the sidetracks. He
is pleased when those who know the truth become engrossed in collecting
scriptures to pile around erroneous theories, which have no foundation of
truth. The scriptures thus used are misapplied; they were not given to
substantiate error, but to strengthen truth.—Gospel Workers, p. 303. Must Answer Severest Criticism It does not seem
possible to us now that any should have to stand alone; but if God has ever
spoken by me, the time will come when we shall be brought before councils and
before thousands for his name’s sake, and each one will have to give the
reason of his faith. Then will come the severest criticism upon every
position that has been taken for the truth. We need, then, to study the word
of God, that we may know why we believe the doctrines we advocate.”--Review and Herald, Dec. 18, 1888. God Will Permit Heresies to Stir His People God will arouse his
people; if other means fail, heresies will come in among them, which will
sift them, separating the chaff from the wheat. The Lord calls upon all who believe
his word to awake out of sleep. Precious light has come, appropriate for this
time. It is Bible truth, showing the perils that are right upon us. This
light should lead us to a diligent study of the Scriptures, and a most
critical examination of the positions which we hold. God would have all the
bearings and positions of truth thoroughly and perseveringly searched, with
prayer and fasting. Believers are not to rest in suppositions and ill-defined
ideas of what constitutes truth. Their faith must be firmly founded upon the
word of God, so that when the testing time shall come, and they are brought
before councils to answer for their faith, they may be able to give a reason
for the hope that is in them, with meekness and fear. Agitate, agitate,
agitate. The subjects which we present to the world must be to us a living
reality. It is important that in defending the doctrines which we consider
fundamental articles of faith, we should never allow ourselves to employ
arguments that are not wholly sound. These may avail to silence an opposer,
but they do not honor the truth. We should present sound arguments, that will
not only silence our opponents but will bear the closest and most searching
scrutiny.—Testimonies, vol. 5, p.
707. Plan of Salvation Symbolized by the Sanctuary The Plan of Salvation The fall of man filled
all heaven with sorrow. The world that God had made was blighted with the
curse of sin, and inhabited by beings doomed to misery and death. There
appeared no escape for those who had transgressed the law. . . .The Son of
God, heaven’s glorious Commander, was touched with pity for the fallen race.
His heart was moved with infinite compassion as the woes of the lost world
rose up before Him. But divine love had conceived a plan whereby man might be
redeemed. The broken law of God demanded the life of the sinner. In all the
universe there was but one who could, in behalf of man, satisfy its claims.
Since the divine law is as sacred as God Himself, only one equal with God
could make atonement for its transgression. None but Christ could redeem
fallen man from the curse of the law, and bring him again into harmony with
Heaven. Christ would take upon Himself the guilt and shame of sin,-- sin so offensive to a
holy God that it must separate the Father and His Son. Christ would reach to
the depths of misery to rescue the ruined race. Before the Father He
pleaded in the sinner’s behalf, while the host of heaven awaited the result
with an intensity of interest that words cannot express. Long continued was
that mysterious communing,--“the counsel of peace” for
the fallen sons of men. The plan of salvation had been laid before the
creation of the earth; for Christ is “the Lamb slain from the foundation of
the world;” yet it was a struggle, even with the King of the universe, to
yield up His Son to die for the guilty race. But “God so loved the world,
that He gave His only begotten Son, that whosoever believeth in Him should
not perish, but have everlasting life.”. . . Christ assured the
angels that by His death He would ransom many, and would destroy him who had
the power of death. He would recover the kingdom which man had lost by
transgression, and the redeemed were to inherit it with Him, and dwell
therein forever. Sin and sinners would be blotted out, nevermore to disturb
the peace of heaven or earth.—Patriarchs
and Prophets, pp. 63-65. Sacrificial Offerings Pointed to Christ In patriarchal times the sacrificial offerings connected with
divine worship constituted a perpetual reminder of the coming of a Saviour;
and thus it was with the entire ritual of the sanctuary services throughout
Israel’s history. In the ministration of the tabernacle, and of the
temple that afterward took its place, the people were taught each day, by
means of types and shadows, the great truths relative to the advent of Christ
as Redeemer, Priest, and King; and
once each year [Day of Atonement] their minds were carried forward to the
closing events of the great controversy between Christ and Satan, and the
final purification of the universe from sin and sinners. The
sacrifices and offerings of the Mosaic ritual were ever pointing toward a
better service, even a heavenly. The earthly sanctuary was “a figure for the
time then present,” in which were offered both gifts and sacrifices; its two
holy places were “patterns of things in the heavens;” for Christ, our great
High Priest, is today “a minister of the sanctuary, and of the true
tabernacle, which the Lord pitched, and not man.” From the day the Lord
declared to the serpent in Eden, “I will put enmity between thee and the
woman, and between thy seed and her seed,” Satan has known that he can never
hold absolute sway over the inhabitants of this world. When Adam and his sons
began to offer the ceremonial sacrifices ordained by God as a type of the
coming Redeemer, Satan discerned in these a symbol of communion between earth
and heaven. During the long centuries that have followed, it has been his
constant effort to intercept this communion. Untiringly has he sought to
misrepresent God, and to misinterpret the rites pointing to the Saviour; and
with a great majority of the members of the human family he has been
successful. While God has desired
to teach men that from His own love comes the Gift which reconciles them to
Himself, the archenemy of mankind has endeavoured to represent God as one who
delights in their destruction. Thus the sacrifices and the ordinances
designed of Heaven to reveal divine love, have been perverted to serve as
means whereby sinners have vainly hoped to propitiate, with gifts and good
works, the wrath of an offended God. At the same time, Satan has sought to
arouse and strengthen the evil passions of men, in order that through
repeated transgression multitudes might be led on and on, far from God, and
hopelessly bound with the fetters of sin. . . . Through the posterity of
faithful Abraham, of the line of Shem, a knowledge of Jehovah’s beneficent
designs was to be preserved for the benefit of future generations. From time
to time divinely appointed messengers of truth were to be raised up to call
attention to the meaning of the sacrificial ceremonies, and especially to the
promises of Jehovah concerning the advent of the One toward whom all the
ordinances of the sacrificial system pointed. Thus the world was to be kept from universal apostasy.—Prophets and Kings, pp. 684-687. A Provision for Salvation The whole worship of
ancient Israel was a promise, in figures and symbols, of Christ; and it was
not merely a promise, but an actual provision, designed by God to aid
millions of people by lifting their thoughts to Him who was to manifest
Himself to our world.—Testimonies to
Ministers and Gospel Workers, p. 123. The Gospel in
Figure The system of Jewish
economy was the gospel in figure, a presentation of Christianity which was to
be developed as fast as the minds of the people could comprehend spiritual
light. Satan ever seeks to make obscure the truths that are plain, and Christ
ever seeks to open the mind to comprehend every essential truth concerning
the salvation of fallen man. To this day there are still aspects of truth
which are dimly seen, connections that are not understood, and far-reaching
depths in the law of God that are uncomprehended. There is immeasurable
breadth, dignity, and glory in the law of God; and yet the religious world
has set aside this law, as did the Jews, to exalt the traditions and
commandments of men.—Fundamentals of
Christian Education, p. 238. Heathen Systems a Perversion of the True The heathen systems of
sacrifice were a perversion of the system that God had appointed; and many a
sincere observer of heathen rites learned from the Hebrews the meaning of the
service divinely ordained, and in faith grasped the promise of the Redeemer.—The Desire of Ages, p. 28. Building the Sanctuary—A Miniature Representation The command was
communicated to Moses while in the mount with God, “Let them make Me a
sanctuary, that I may dwell among them;” and full directions were given for the
construction of the tabernacle. By their apostasy, the Israelites forfeited
the blessing of the divine presence, and for the time rendered impossible the
erection of a sanctuary for God among them. But after they were again taken
into favor with Heaven, the great leader proceeded to execute the divine
command. Chosen men were
especially endowed by God with skill and wisdom for the construction of the
sacred building. God Himself gave to Moses the plan of that structure, with
particular directions as to its size and form, the materials to be employed,
and every article of furniture which it was to contain. The holy places made
with hands were to be “figures of the true,” “patterns of things in the
heavens,”—a miniature representation of the heavenly temple where Christ, our
great high priest, after offering His life as a sacrifice, was to minister in
the sinner’s behalf. God presented before Moses in the mount a view of the
heavenly sanctuary, and commanded him to make all things according to the
pattern shown him. All these directions were carefully recorded by Moses, who
communicated them to the leaders of the people.—Patriarchs and Prophets, p. 343. According to the Commandment of God The tabernacle
was made according to the commandment of God. The Lord raised up men, and
qualified them with more than natural abilities to perform the most ingenious
work. Neither those workmen nor Moses were left to plan the form, and
workmanship of the building. God Himself devised the plan, and gave it to
Moses, with particular directions as to its size and form, and the materials
to be used, and specified every article of furniture which was to be in it.
He presented before Moses a miniature model of the heavenly sanctuary, and
commanded him to make all things according to the pattern showed him in the
mount. Moses wrote all the directions in a book, and read them to the most
influential of the people.—Spiritual
Gifts, vol. 4, Facts of Faith,
p. 5. Temple Might Have Stood Forever Had Israel
remained true to God, this glorious building [Solomon’s temple] would have
stood forever, a perpetual sign of God’s especial favor to His chosen
people.—Prophets and Kings, p. 46. Symbolic Application of the Sanctuary Sanctuary in Heaven the Great Original The earthly
sanctuary was built by Moses according to the pattern shown him in the mount.
It was “a figure for the time then present, in which were offered both gifts
and sacrifices;” its two holy places were “patterns of things in the
heavens;” Christ, our great high priest, is “a minister of the sanctuary, and
of the true tabernacle, which the Lord pitched, and not man.” As in vision
the apostle John was granted a view of the temple of God in heaven, he beheld
there “seven lamps of fire burning before the throne.” He saw an angel “having
a golden censer; and 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.” Here the prophet was permitted to behold the first
apartment of the sanctuary in heaven; and he saw there the “seven lamps of
fire” and the “golden altar” represented by the golden candlestick and the
altar of incense in the sanctuary on earth. Again, “the temple of God was
opened,” and he looked within the inner vail, upon the holy of holies. Here
he beheld “the ark of His testament,” represented by the sacred chest
constructed by Moses to contain the law of God. Moses made the
earthly sanctuary, “according to the fashion that he had seen.” Paul declares
that “the tabernacle and all the vessels of the ministry,” when completed,
were “the patterns of things in the heavens,” And John says that he saw the
sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf,
is the great original of which the sanctuary built by Moses was a copy. The heavenly
temple, the abiding-place of the King of kings, where “thousand thousands
minister unto Him, and then thousand times ten thousand stand before Him,”
that temple filled with the glory of the eternal throne, where seraphim, its
shining guardians, vail their faces in adoration,--no earthly structure could
represent its vastness and its glory. Yet important truths concerning the
heavenly sanctuary and the great work there carried forward for mean’s
redemption were to be taught by the earthly sanctuary and its services.”—Patriarchs and Prophets, pp. 356, 357. Only a Dim Reflection of Heavenly Glory No language can
describe the glory of the scene presented within the sanctuary,--the
gold-plated walls reflecting the light from the golden candlestick, the
brilliant hues of the richly embroidered curtains with their shining angels,
the table, and the altar of incense, glittering with gold; beyond the second
vail the sacred ark, with its mystic cherubim, and above it the holy
Shekinah, the visible manifestation of Jehovah’s presence; all but a dim
reflection of the glories of the temple of God in heaven, the great center of
the work for man’s redemption.—Patriarchs
and Prophets, p. 349. A Type of the Christian Church The Jewish
tabernacle was a type of the Christian church. It was a wonderful structure,
made in two parts, the outer and inner, one open to the ministration of all
the priests, the other to the high priest alone, who represented Christ. The church on
earth, composed of those who are faithful and loyal to God, is the “true
tabernacle,” whereof the Redeemer is the minister. God, and not man, pitched
this tabernacle on a high, elevated platform. This tabernacle is Christ’s
body, and from north, south, east, and west, He gathers those who shall help
to compose it.—Signs, Feb. 14,
1900. A Fit Emblem of the Church Of surpassing
beauty and unrivalled splendour was the palatial building which Solomon and
his associates erected for God and His worship. Garnished with precious
stones, surrounded by spacious courts with magnificent approaches, and lined
with carved cedar and burnished gold, the temple structure, with its
broidered hangings and rich furnishings, was a fit emblem of the living
church of God on earth, which through the ages has been building in
accordance with the divine pattern, with materials that have been likened to
“gold, silver, precious stones,” “polished after the similitude of a palace.”
Of this spiritual temple Christ is “the chief corner-stone; in whom all the
building fitly framed together growth unto an holy temple in the Lord.”—Prophets and Kings, p. 36. The Church to Be a Temple His church is to
be a temple built after the divine similitude, and the angelic architect has
brought His golden measuring rod from heaven, that every stone may be hewed
and squared by the divine measurement, and polished to shine as an emblem of
heaven, radiating in all directions the bright, clear beams of the Sun of
Righteousness.—Testimonies to Ministers
and Gospel Workers, p. 17. Every Created Being to Be a Temple In the cleansing
of the temple, Jesus was announcing His mission as the Messiah, and entering
upon His work. That temple, erected for the abode of the divine presence, was
designed to be an object-lesson for Israel and for the world. From eternal
ages it was God’s purpose that every created being, from the bright and holy
seraph to man, should be a temple for the indwelling of the Creator. Because
of sin, humanity ceased to be a temple for God. Darkened and defiled by evil,
the heart of man no longer revealed the glory of the divine One. But by the
incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells
in humanity, and through saving grace the heart of man becomes again His
temple. God designed that the temple at Jerusalem should be a continual
witness to the high destiny open to every soul. But the Jews had not
understood the significance of the building they regarded with so much pride.
They did not yield themselves as holy temples for the divine Spirit. The courts
of the temple at Jerusalem, filled with the tumult of the unholy traffic,
represented all too truly the temple of the heart, defiled by the presence of
sensual passion and unholy thoughts. In cleansing the temple from the world’s
buyers and sellers, Jesus announced His mission to cleanse the heart from the
defilement of sin,--from the earthly desires, the selfish lusts, the evil
habits, that corrupt the soul—The
Desire of Ages, p. 161. God’s Purpose for the Human Soul The revelation
at Sinai could only impress them with their need and helplessness. Another
lesson the tabernacle, through its service of sacrifice, was to teach,--the
lesson of pardon of sin, and power through the Saviour for obedience unto
life. Through Christ was to be
fulfilled the purpose of which the tabernacle was a symbol,--that glorious
building, its walls of glistening gold reflecting in rainbow hues the
curtains inwrought with cherubim, the fragrance of ever-burning incense
pervading all, the priests robed in spotless white, and in the deep mystery
of the inner place, above the mercy-seat, between the figures of the bowed,
worshiping angels, the glory of the Holiest. In all, God desired His people
to read His purpose for the human soul. It was the same purpose long
afterward set forth by the apostle Paul, speaking by the Holy Spirit: -- “Know ye not that ye
are the temple of God, and 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.”—Education,
p. 36. As Christ Cleanses the Sanctuary in Heaven Christ is in the
heavenly sanctuary, and He is there to make an atonement for the people. He
is there to present His wounded side and pierced hands to His Father. He is cleansing
the sanctuary from the sins of the people. What is our work?—It is our work
to be in harmony with the work of Christ. By faith we are to work with Him,
to be in union with Him.—Review and
Herald, Jan. 28, 1890. Cleanse the Soul Temple The latter rain is to
fall upon the people of God. A mighty angel is to come down from heaven, and
the whole earth is to be lighted with His glory. Are we ready to take part in
the glorious work of the third angel? Are our vessels ready to receive the
heavenly dew? Have we defilement and sin in the heart? If so, let us cleanse
the soul temple, and prepare for the showers of the latter rain. The
refreshing from the presence of the Lord will never come to hearts filled
with impurity. May God help us to die to self, that Christ, the hope of
glory, may be formed within! I must have the spirit of God in my heart. I can
never go forward to do the great work of God, unless the Holy Spirit rests
upon my soul. “As the hart [Spelling according to Ps. 42:1] panteth after the
water brooks, so panteth my soul after thee, O God.” The day of judgment is
upon us. O that we may wash our robes of character, and make them white in
the blood of the Lamb?—Review and
Herald, April 21, 1891. Carefully Review the Life They do not seek to place
themselves in harmony with the work of Christ in the heavenly sanctuary,
where He is making an atonement for His people. While Christ is cleansing the
sanctuary, the worshipers on earth should carefully review their life, and
compare their character with the standard of righteousness. As they see their
defects, they should seek the aid of the Spirit of God to enable them to have
moral strength to resist the temptation of Satan, and to reach the perfection
of the standard. They may be victors over the very temptations which seemed
too strong for humanity to bear; for the divine power will be combined with
their human effort, and Satan cannot overcome them.—Review and Herald, April 8, 1890. A Special Work of Purification Those who are living
upon the earth when the intercession of Christ shall cease in the sanctuary
above are to stand in the sight of a holy God without a mediator. Their robes
must be spotless, their characters must be purified from sin by the blood of
sprinkling. Through the grace of God and their own diligent efforts, they
must be conquerors in the battle with evil. While the investigative judgment
is going forward in heaven, while the sins of the penitent believers are
being removed from the sanctuary, there is to be a special work of purification,
of putting away sin, among God’s people on earth.—Review and Herald, Jan. 17, 1907, p. 8. Christ Set Up His Tabernacle in Our Midst God commanded Moses for
Israel, “Let them make Me a sanctuary, that I may dwell among them,” and He
abode in the sanctuary, in the midst of His people. Through all their weary
wandering in the desert, the symbol of His presence was with them. So Christ
set up His tabernacle in the midst of our human encampment. He pitched His
tent by the side of the tents of men, that He might dwell among us, and make
us familiar with His divine character and life. “The Word became flesh, and
tabernacle among us (and we beheld His glory, glory as of the only begotten
from the Father) full of grace and truth.”—The Desire of Ages, p. 23. The
Priesthood The High Priest a Type of Christ Of Aaron, the high
priest of Israel, it is written, He “shall bear the names of the children of
Israel in the breastplate of judgment upon his heart, when he goeth in unto
the holy place, for a memorial before the Lord continually.” What a beautiful
and expressive figure this is of the unchanging love of Christ for His
church! Our great High Priest, of whom Aaron was a type, bears His people
upon His heart. And should not His earthly ministers share His love and
sympathy and solicitude?—Gospel
Workers, p. 34. The Holy Garments To Moses He gave
special instruction regarding everything connected with the tabernacle
service, and He specified the dress that those would wear who were to minister
before Him. “Thou shall make holy garments for Aaron thy brother for glory
and for beauty” (Ex. 28:2), was the direction given to Moses. 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.—Gospel Workers, p. 173. A Type of Christ’s Righteousness Everything worn by the
priest was to be whole and without blemish. By those beautiful official
garments was represented the character of the great antitype, Jesus Christ.
Nothing but perfection, in dress and attitude, in word and spirit, could be
acceptable to God. He is holy, and His glory and perfection must be represented
by the earthly service. Nothing but perfection could properly represent the
sacredness of the heavenly service. Finite man might rend his own heart by
showing a contrite and humble spirit.
This God would discern. But 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, and engage in the service of the
sanctuary, with a rent robe, was looked upon as having severed himself from
God. By rending his garment he cut himself off from being a representative
character. He was no longer accepted by God as an officiating priest. This
course of action, as exhibited by Caiaphas, showed human passion, human
imperfection. . . . When Caiaphas rent his
garment, his act was significant of the place that the Jewish nation as a
nation would thereafter occupy toward God. The once favoured people of God
were separating themselves from Him, and were fast becoming a people disowned
by Jehovah. When Christ upon the cross cried out, “It is finished,” and the
veil of the temple was rent in twain, the Holy Watcher declared that the
Jewish people had rejected Him who was the antitype of all their types, the
substance of all their shadows. Israel was divorced from God. Well might Caiaphas
then rend his official robes, which signified that he claimed to be a
representative of the great High Priest; for no longer had they any meaning
for him or for the people. Well might the high priest rend his robes in
horror for himself and for the nation.—The
Desire of Ages, p. 709. Garments on the Day of Atonement In stooping to take
upon Himself humanity, Christ revealed a character the opposite of the
character of Satan. But He stepped still lower in the path of humiliation,
“Being found in fashion as a man, He humbled Himself, and became obedient
unto death, even the death of the cross” (Phil. 2:8). As the high priest laid
aside his gorgeous pontifical robes, and officiated in the white linen dress
of the common priest, so Christ took the form of a servant, and offered
sacrifice, Himself the priest, Himself the victim. “He was wounded for our
transgressions, He was bruised for our iniquities; the chastisement of our
peace was upon Him” (Isaiah 53:5).—The
Desire of Ages, p. 25. Christ Garbed With Humanity As in the typical
service the high priest laid aside his pontifical robes, and officiated in
the white linen dress of an ordinary priest; so Christ laid aside his royal
robes and garbed Himself with humanity, and offered sacrifice, Himself the
priest, Himself the victim. As the high priest, after performing his service
in the holy of the holies, came forth to the waiting congregation in his
pontifical robes; so Christ will come the second time, clothed in garments of
whitest white, “so as no fuller on earth can white them.” He will come in His
own glory, and in the glory of His Father, and all the angelic host will
escort Him on His way.—Acts of the
Apostles, p. 33. Christ Wears the Colorful Robes on Antitypical Day
of Atonement As Jesus ended His
ministration in the holy place, and closed the door of that apartment, a
great darkness settled upon those who had heard and rejected the message of
His coming, and they lost sight of Him. Jesus then clothed Himself with
precious garments. . . . A breastplate of curious work was suspended from His
shoulders. As He moved, this glittered like diamonds, magnifying letters
which looked like names written or engraved upon the breastplate. Upon His
head was something which had the appearance of a crown. When fully attired,
He was surrounded by angels, and in a flaming chariot He passed within the
second vail.—Early Writings, p.
251. Christ Changes to Kingly Robes As Jesus moved out of the
Most Holy place, I heard the tinkling of the bells upon His garment, and as
He left, a cloud of darkness covered the inhabitants of the earth. There was
then no mediator between guilty man, and an offended God. While Jesus had
been standing between God and guilty man, a restraint was upon the people;
but when Jesus stepped out from between man and the Father, the restraint was
removed, and Satan had the control of man. It was impossible for the plagues
to be poured out while Jesus officiated in the Sanctuary; but as His work
there is finished, as His intercession closes, there is nothing to stay the
wrath of God, and it breaks with fury upon the shelterless head of the guilty
sinner, who has slighted salvation and hated reproof. The saints in that fearful
time, after the close of Jesus’ mediation, were living in the sight of a holy
God, without an intercessor. Every case was decided, every jewel numbered. .
. . Then I saw Jesus lay off His priestly attire, and clothe Himself with His
most kingly robes—and surrounded by the angelic host, He left heaven.—Spiritual Gifts, vol. 1, pp. 198, 199. Filthy Garments Symbolize Man’s Sins In vision the prophet
beholds “Joshua the high priest,” “clothed with filthy garments,” standing
before the Angel of the Lord, entreating God’s mercy in behalf of his
afflicted people. As he pleads for the fulfillment of God’s promises, Satan
stands up boldly to resist him. He points to the transgressions of Israel as
a reason why they should not be restored to the favor of God. He claims them
as his prey, and demands that they be given into his hands. The high priest cannot
defend himself or his people from Satan’s accusations. He does not claim that
Israel is free from fault. In filthy garments, symbolizing the sins of the
people, which he bears as their representative, he stands before the Angel,
confessing their guilt, yet pointing to their repentance and humiliation, and
relying upon the mercy of a sin-pardoning Redeemer. In faith he claims the
promises of God. Then the Angel, who is
Christ Himself, the Saviour of sinners, puts to silence the accuser of His
people, declaring, “The Lord rebuke thee, O Satan; even the Lord that hath
chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?”
Long had Israel remained in the furnace of affliction. Because of their sins,
they had been well-nigh consumed in the flame kindled by Satan and his agents
for their destruction; but God had now set His hand to bring them forth.—Patriarchs and Kings, pp. 583, 584. The
Service of the Sanctuary A Daily and a Yearly Service Not only the sanctuary
itself, but the ministration of the priests, was to “serve unto the example and shadow of heavenly
things.” Thus it was of great
importance; and the Lord, through Moses, gave the most definite and explicit
instruction concerning every point of this typical service. The ministration of the
sanctuary consisted of two divisions, a daily and a yearly service. The daily
service was performed at the altar of burnt-offering in the court of the tabernacle,
and in the holy place; while the yearly service was in the most holy.—Patriarchs and Prophets, pp. 351, 352. Two Divisions in Christ’s Work After His ascension,
our Saviour was to begin His work as our high priest. Says Paul, “Christ is
not entered into the holy places made with hands, which are the figures of
the true; but into heaven itself, now to appear in the presence of God for
us.” As Christ’s ministration was to consist of two great divisions, each
occupying a period of time and having a distinctive place in the heavenly
sanctuary, so the typical ministration consisted of two divisions, the daily
and the yearly service, and to each a department of the tabernacle was
devoted.—Patriarchs and Prophets,
p. 357. Daily Burnt Offering The daily service
consisted of the morning and evening burnt-offering, the offering of sweet
incense on the golden altar, and the special offerings for individual sins.
And there were also offerings for sabbaths, new moons, and special feasts. Every morning and evening
a lamb of a year old was burned upon the altar, with its appropriate
meat-offering, thus symbolizing the daily consecration of the nation to
Jehovah, and their constant dependence upon the atoning blood of Christ. God
expressly directed that every offering presented for the service of the
sanctuary should be “without blemish.” The priests were to examine all
animals brought as a sacrifice, and were to reject every one in which a
defect was discovered. Only an offering “without blemish” could be a symbol
of His perfect purity who was to offer Himself as “a lamb without blemish and
without spot.”—Patriarchs and Prophets,
p. 352. Pointed to the Lamb of God In the temple the
morning and the evening sacrifices daily pointed to the Lamb of God.—The Desire of Ages, p. 44. An Offering of Gratitude In the old
dispensation, an offering of gratitude was kept continually burning upon the
altar, thus showing man’s endless obligation to God.—Testimonies, vol. 4, p. 477. Incense With Prayers 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. As the inner vail of the sanctuary
did not extend to the top of the building, the glory of God, which was
manifested above the mercy-seat, was partially visible from the first
apartment. 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. The incense, ascending
with the prayers of Israel, represents the merits and intercession of Christ,
His perfect righteousness, which through faith is imputed to His people, and
which can alone make the worship of sinful beings acceptable to God. 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. As the priest’s morning
and evening entered the holy place at the time of incense, the daily
sacrifice was ready to be offered upon the altar in the court without. This
was a time of intense interest to the worshipers who assembled at the
tabernacle. Before entering into the presence of God through the ministration
of the priest, they were to engage in earnest searching of heart and
confession of sin. They untied in silent prayer, with their faces toward the
holy place. Thus their petitions ascended with the cloud of incense, while
faith laid hold upon the merits of the promised Saviour prefigured by the
atoning sacrifice.—Patriarchs and
Prophets, p. 353. Symbol of Christ’s Perfection and Merits 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 without one awkward, stammering word, beautiful and fragrant
with the incense of His own perfection.—The
Desire of Ages, p. 667. Transfer of sin The sins of the people
were transferred in figure to the officiating priest, who was a mediator for
the people. The priest could not himself become an offering for sin, and make
an atonement with his life, for he was also a sinner. Therefore, instead of
suffering death himself, he killed a lamb without blemish; the penalty of sin
was transferred to the innocent beast, which thus became his immediate
substitute, and typified the perfect offering of Jesus Christ. Through the
blood of this victim, man looked forward by faith to the blood of Christ
which would atone for the sins of the world.—Signs of the Times, Mar. 14, 1878, p. 81. Daily Sin Offerings and the Day of Atonement Important truths
concerning the atonement were taught the
people by this yearly service. In the sin-offerings presented during the
year, a substitute had been accepted in the sinner’s stead; but the blood of
the victim had not made full atonement for the sin. It had only provided a
means by which the sin was transferred to the sanctuary. By the offering of
blood, the sinner acknowledged the authority of the law, confessed the guilt
of his transgression, and expressed his faith in Him who was to take away the
sin of the world; but he was not entirely released from the condemnation of
the law. On the day of atonement
the high priest, having taken an offering for the congregation, when into the
most holy place with the blood, and sprinkled it upon the mercy-seat, above
the tables of the law. Thus the claims of the law, which demanded the life of
the sinner, were satisfied. Then in his character of mediator the priest took
the sins upon himself, and leaving the sanctuary, he bore with him the burden
of Israel’s guilt. At the door of the tabernacle he laid his hands upon the
head of the scape-goat, and confessed over him “all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat.” And as the goat bearing these sins was sent
away, they were with him regarded as forever separated from the people. Such
was the service performed “unto the example and shadow of heavenly things.”—Patriarchs and Prophets, pp. 355, 356. The Investigative Judgment and the Blotting Out of
Sins The blood of Christ,
while it was to release the repentant sinner from the condemnation of the
law, was not to cancel the sin; it would stand on record in the sanctuary
until the final atonement; so in the type the blood of the sin-offering
removed the sin from the penitent, but it rested in the sanctuary until the
day of atonement. In the great day of
final award, the dead are to be “judged out of those things which were
written in the books, according to their works.” Then by virtue of the
atoning blood of Christ, the sins of all the truly penitent will be blotted
from the books of heaven. Thus the sanctuary will be freed, or cleansed, from
the record of sin. In the type, this great work of atonement, or blotting out
of sins, was represented by the services of the day of atonement,--the
cleansing of the earthly sanctuary, which was accomplished by the removal, by
virtue of the blood of the sin-offering, of the sins by which it had been
polluted. As in the final
atonement the sins of the truly penitent are to be blotted from the records
of heaven, no more to be remembered or come into mind, so in the type they
were borne away into the wilderness, forever separated from the
congregation.—Patriarchs and Prophets,
pp. 357, 358. Sins Placed Upon Satan, Typified by the Scapegoat Since Satan is the
originator of sin, the direct instigator of all the sins that caused the
death of the Son of God, justice demands that Satan shall suffer the final
punishment. Christ’s work for the redemption of men and the purification of
the universe from sin, will be closed by the removal of sin from the heavenly
and the placing of these sins upon Satan, who will bear the final penalty. So
in the typical service, the yearly round of ministration closed with the
purification of the sanctuary, and the confessing of the sins on the head of
the scape-goat.—Patriarchs and
Prophets, p. 358. Now the event takes
place, foreshadowed in the last solemn service of the day of atonement. When
the ministration in the holy of holies had been completed, and the sins of Israel
had been removed from the sanctuary by virtue of the blood of the
sin-offering, then the scapegoat was presented alive before the Lord; and in
the presence of the congregation the high priest confessed over him “all the
iniquities of the children of Israel; and all their transgressions in all
their sins, putting them upon the head of the goat.” In like manner, when the
work of atonement in the heavenly sanctuary has been completed, then in the
presence of God and heavenly angels, and the host of the redeemed, the sins
of God’s people will be placed upon Satan; he will be declared guilty of all
the evil which he has caused them to commit. And as the scapegoat was sent
away into a land not inhabited, so Satan will be banished to the desolate
earth, an uninhabited and dreary wilderness—The Great Controversy, p. 658. The sins of those who
are redeemed by the blood of Christ will at last be rolled back upon the
originator of sin, and he must bear their punishment, while those who do not
accept salvation through Jesus, will suffer the penalty of their own sins.—Early Writings, p. 178. Jesus tarried a moment
in the outer apartment of the heavenly sanctuary, and the sins which had been
confessed while He was in the most holy place, were placed upon Satan, the originator
of sin, who must suffer their punishment.—Early
Writings, pp. 280, 281. Satan Bears Punishment for Sins Satan and his angels
suffered long. Satan bore not only the weight and punishment of his own sins,
but also of the sins of the redeemed host, which had been placed upon him;
and he must also suffer for the ruin of souls which he had caused. Then I saw
that Satan and all the wicked host were consumed, and the justice of God was
satisfied; and all the angelic host, and all the redeemed saints, with a loud
voice said, “Amen!”—Early Writings,
pp. 294, 295. Symbolism
of the Sanctuary The Ark The ark of the earthly
sanctuary was the pattern of the true ark in heaven.---Spiritual Gifts, vol.
4, Facts of Faith, p. 8. Four Angels Always Accompanied Four heavenly angels
always accompanied the ark of God in all its journeyings, to guard it from
danger, and to fulfil any mission required of them in connection with the
ark—Spiritual Gifts, vol. 4, Facts of Faith, p. 102. Symbolical of Jehovah The sacred ark, covered
by the mercy-seat and containing the holy law of God, was symbolical of
Jehovah himself. It was the power of the Israelites to conquer in battle.
Before it idols were thrown down, and for rashly looking into it thousands
perished. Never in our world has the Lord given such open manifestati0ons of
his supremacy as when he alone was the acknowledged king of Israel.—Present Truth, April 1, 1886. Ark Hidden Among the righteous still
in Jerusalem, to whom had been made plain the divine purpose, were some who
determined to place beyond the reach of ruthless hands the sacred ark
containing the tables of stone on which had been traced the precepts of the
Decalogue. This they did. 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. That sacred ark is yet
hidden. It has never been disturbed since it was secreted.—Prophets and Kings, p. 453. Cherubim on the Ark The position of the
cherubim, with their faces turned toward each other, and looking reverently
downward toward the ark, represented the reverence with which the heavenly
host regard the law of God, and their interest in the plan of redemption.—Patriarchs and Prophets, pp. 348-349. Law Within the Ark The law of God,
enshrined within the ark, was the great rule of righteousness and judgment.
That law pronounced death upon the transgressor; but above the law was the
mercy-seat, upon which the presence of God was revealed, and from which, by
virtue of the atonement, pardon was granted to the repentant sinner. Thus in
the work of Christ for our redemption, symbolized by the sanctuary service,
“mercy and truth are met together; righteousness and peace have kissed each
other.”—Patriarchs and Prophets, p.
349. Veil Renewed Yearly The darkness was again
lifted from Calvary, and hung like a pal over Jerusalem. At the moment in which
Christ died, there were priests ministering in the temple before the vail
which separated the holy from the most holy place. Suddenly the felt the
earth tremble beneath them, and the vail of the temple, a strong, rich
drapery that had been renewed yearly, was rent in twain from top to bottom by
the same bloodless hand that wrote the words of doom upon the walls of
Belshazzar’s palace. The most holy place, that had been sacredly entered by
human feet only once a year, was revealed to the common gaze. God had ever before protected His temple in
a wonderful manner; but now its sacred mysteries were exposed to curious
eyes. No longer would the presence of God overshadow the earthly mercy-seat.
No longer would the light of His glory flash forth upon, nor the cloud of His
disapproval shadow, the precious stones in the breastplate of the high
priest.—Spirit of Prophecy, vol. 3,
pp. 166, 167. Offerings Without Blemish The offerings presented
to the Lord were to be without blemish. These offerings represented Christ,
and from this it is evident that Jesus Himself was free from physical
deformity. He was the “lamb without blemish and without spot.” His physical
structure was not marred by any defect; His body was strong and healthy. And
throughout His lifetime He lived in conformity to nature’s laws. Physically
as well as spiritually, He was an example of what God designed all humanity
to be through obedience to His laws.—The
Desire of Ages, p. 50. Dedication of the First-born The dedication of the
first-born had its origin in the earliest times. God had promised to give the
First-born of heaven to save the sinner. This gift was to be acknowledged in
every household by the consecration of the first-born son. He was to be
devoted to the priesthood, as a representative of Christ among men. In the deliverance of
Israel from Egypt, the dedication of the first-born was again commanded.
While the children of Israel were in bondage to the Egyptians, the Lord
directed Moses to go to Pharaoh, king of Egypt, and say, “Thus saith the
Lord, Israel is My son, even My first-born;” . . .After the tabernacle
service was established, the Lord chose the tribe of Levi in the place of the
first-born of all Israel to minister in the sanctuary. But the first-born
were still to be regarded as the Lord’s, and were to be bought back by a
ransom. Thus the law for the
presentation of the first-born was made particularly significant. While it
was a memorial it prefigured as greater deliverance, to be wrought out by the
only begotten Son of God. As the blood sprinkled on the door posts had saved
the first-born of Israel, so the blood of Christ has power to save the world.
. . . The priest went through the ceremony of his official work. He took the
child in his arms, and held it up before the altar. After handing it back to
its mother, he inscribed the name “Jesus” on the roll of the first-born.
Little did he think, as a babe lay in his arms, that it was the Majesty of
Heaven, the King of Glory. The priest did not think that this babe was the One
of whom Moses had written, “ A prophet shall the Lord your God raise up unto
you of your brethren, like unto me; Him shall ye hear in all things
whatsoever He shall say unto you.” He did not think that this babe was He
whose glory Moses had asked to see. But One greater than Moses lay in the
priest’s arms; and when he enrolled the child’s name, he was enrolling the
name of One who was the foundation of the whole Jewish economy. That name was
to be its death warrant; for the system of sacrifices and offerings was
waxing old; the type had almost reached its antitype, the shadow its
substance.—The Desire of Ages, pp.
51, 52. Salt Symbolized Christ’s Righteousness In the ritual service,
salt was added to every sacrifice. This, like the offering of incense,
signified that only the righteousness of Christ could make the service
acceptable to God. Referring to this practise, Jesus said, “Every sacrifice
shall be salted with salt.” “Have salt in yourselves, and have peace one with
another.” All who would present themselves “a living sacrifice, holy,
acceptable unto God,” must receive the saving salt, the righteousness of our
Saviour.—The Desire of Ages, p.
439. Showbread an Acknowledgment of Man’s Dependence The showbread was kept
ever before the Lord as a perpetual offering. Thus it was a part of the daily
sacrifice. It was called showbread, or “bread of the presence,” because it
was ever before the face of the Lord. It was an acknowledgement of man’s
dependence upon God for both temporal and spiritual food, and that it is
received only through the mediation of Christ. God had fed Israel in the
wilderness with bread from heaven, and they were still dependent upon His
bounty for both temporal food and spiritual blessings. Both the manna and the
showbread pointed to Christ, the living bread, who is ever in the presence of
God for us. He Himself said, “I am the living bread which came down from
heaven.” Frankincense was placed upon the loaves. When the bread was removed
every Sabbath, to be replaced by the fresh loaves, the frankincense was
burned upon the altar as a memorial before God.—Patriarchs and Prophets, p. 354. Manna “Then said Jesus unto
them, Verily, verily, I say unto you, Moses gave you not that bread from
heaven.” The giver of the manna was standing among them. It was Christ
Himself who had led the Hebrews through the wilderness, and had daily fed
them with the bread from heaven. That food was a type of the real bread from
heaven. The life-giving Spirit, flowing from the infinite fullness of God, is
the true manna. Jesus said, “The bread of God is that which cometh down out
of heaven, and giveth life unto the world.”—The Desire of Ages, p. 386. The True Bread From Heaven The manna, falling from
heaven for the sustenance of Israel, was a type of Him who came from God to
give life to the world. Said Jesus, “I am that bread of life. Your fathers
did eat manna in the wilderness, and are dead. This is the bread which cometh
down from heaven. . . . If any man eat of this bread, he shall live forever;
and the bread that I will give is My flesh, which I will give for the life of
the world.” And among the promises of blessing to God’s people in the future
life it is written, “To him that overcometh will I give to eat of the hidden
manna.”—Patriarchs and Prophets, p.
297. Christ the First Fruits Christ arose from the
dead as the first-fruits of those that slept. He was the antitype of the
wave-sheaf, and His resurrection took place on the very day when the
wave-sheaf was to be presented before the Lord. For more than a thousand
years this symbolic ceremony had been performed. From the harvest fields the
first heads of ripened grain were gathered and when the people went up to
Jerusalem to the Passover, the sheaf of first-fruits was waved as a
thank-offering before the Lord. Not until this was presented, could the
sickle be put to the grain, and it be gathered into sheaves. The sheaf
dedicated to God represented the harvest. So Christ the first-fruits represented
the great spiritual harvest to be gathered for the kingdom of God. His
resurrection is the type and pledge of the resurrection of all the righteous
dead. “For if we believe that Jesus died and rose again, even so them also
which sleep in Jesus will God bring with Him.” As Christ arose, He
brought from the grave a multitude of captives. The earthquake at His death
had rent open their graves, and when He arose, they came forth with Him. . .
. He had raised the son of the widow of Nain, and the ruler’s daughter and
Lazarus. But these were not clothed with immortality. After they were raised,
they were still subject to death. But those who came for the from the grave
at Christ’s resurrection, were raised to everlasting life. They ascended with
Him as trophies of His victory over death and the grave. These, said Christ,
are no longer the captives of Satan, I have redeemed them. I have brought
them from the grave as the first-fruits of My power, to be with Me where I
am, never more to see death or experience sorrow.—The Desire of Ages, pp. 785, 786. Defilement Washing With Water Moses at the burning
bush was directed to put off his sandals, for the ground whereon he stood was
holy. So the priests were not to enter the sanctuary with shoes upon their
feet. Particles of dust cleaving to them would desecrate the holy place. They
were to leave their shoes in the court before entering the sanctuary, and
also to wash both their hands and their feet before ministering in the
tabernacle or at the altar of burnt-offering. Thus was constantly taught the
lesson that all defilement must be put away from those who approach into the
presence of God.—Patriarchs and
Prophets, p. 350. Water of Separation (the Red Heifer) The children of Israel
wee anciently commanded to make an offering for the entire congregation, to
purify them for [from] ceremonial defilement. This sacrifice was a red
heifer, and represented the more perfect offering that should redeem from the
pollution of sin. This was an occasional sacrifice for the purification of
all those who had necessarily or accidentally touched the dead. All who came
in contact with death in any way were considered ceremonially unclean. This
was to forcibly impress the minds of the Hebrews with the fact that death
came in consequence of sin, and therefore is a representative of sin. The one heifer, the one ark, the one brazen
serpent, impressively point to the one
great offering, the sacrifice of Christ. This heifer was to be
red, which was a symbol of blood. It must be without spot or blemish, and one
that had never borne a yoke. Here again, Christ was typified. The Son of God
came voluntarily to accomplish the work of atonement. There was no obligatory
yoke upon Him; for He was independent and above all law. The angels as God’s intelligent
messengers, were under the yoke of obligation; no personal sacrifice of
theirs could atone for the guilt if fallen man. Christ alone was free from
the claims of the law to undertake the redemption of the sinful race. He had
power to lay down His life and to take it up again. Who, being in the form of
God, thought it not robbery to be equal with God.” Yet this glorious being
loved the poor sinner, and took upon Himself the form of a servant, that He
might suffer and die in man’s behalf. Jesus might have remained at His
Father’s right hand, wearing His kingly crown and royal robes. But He chose
to exchange all the riches, honor, and glory of Heaven for the poverty of
humanity, and His station of high command for the horrors of Gethsemane and
the humiliation and agony of Calvary. He because a man of sorrows and
acquainted with grief, that by His baptism of suffering and blood he might
purify and redeem a guilty world. “Lo, I come,” was the joyful assent, “to do
Ty will O God!” The sacrificial heifer
was conducted without the camp, and slain in the most imposing manner. Thus
Christ suffered without the gates of Jerusalem, for Calvary was outside the
city walls. This was to show that Christ did not die for the Hebrews alone,
but for all mankind. He proclaims to a fallen world that He has come to be
their Redeemer, and urges them to accept the salvation He offers them. The
heifer having been slain in a most solemn manner, the priest, clothed in pure
white garments, took the blood in his hands as it issued from the body of the
victim, and cat it toward the temple seven times. “And having a high priest
over the house of God, let us draw near with a true heart in full assurance
of faith having our hearts sprinkled from an evil conscience, and our bodies
washed with pure water.” The body of the heifer
was burned to ashes, which signified a whole and ample sacrifice. The ashes
were then gathered up by a person uncontaminated by contact with the dead,
and placed in a vessel containing water from a running stream. This clean and
pure person then took a cedar stick with scarlet cloth and a bunch of hyssop,
and sprinkled the contents of the vessel upon the tent and the people
assembled. This ceremony was repeated several times in order to be thorough,
and was done as a purification from sin. Thus Christ, in His own
spotless righteousness, after shedding His precious blood, enters into the
holy place to cleanse the sanctuary And there the crimson current is brought
into the service of reconciling God to man. Some may look upon the service of
reconciling God to man. Some may look upon this slaying of the heifer as a
meaningless ceremony; but it was done by the command of God, and bears a deep
significance that has not lost its application to the present time. The priest used cedar
and hyssop, dipping them into the cleansing water and sprinkling the unclean.
This symbolized the blood of Christ spilled to cleanse us from moral
impurities. The repeated sprinklings illustrate the thoroughness of the work
that must be accomplished for the repenting sinner. All that he has must be
consecrated. Not only should his own soul be washed clean and pure, but he
should strive to have his family, his domestic arrangements, his property and
his entire belongings consecrated to God. After the tent had been
sprinkled with hyssop, over the door of those cleansed was written, I am not
my own; Lord, I am Thine. Thus should it be with those who profess to be
cleansed by the blood of Christ. God is no less exacting now than He was
in olden times. The psalmist, in his
prayer, refers to this symbolic ceremony when he says, “Purge me with hyssop,
and I shall be clean; wash me, and I shall be whiter than snow.” “Create in
me a clean heart, O God; and renew a right spirit within me.” “Restore unto
me the join of Thy salvation; and
uphold me with Thy free spirit.” The blood of Christ is
efficacious, but it needs to be applied continually. God not only wants His
servants to use the means He had entrusted to them for His glory, but He
desire them to make a consecration of themselves
to His cause. If you, my brethren, have become selfish and are withholding
from the Lord that which you should cheerfully give to His service, then you
need the blood of sprinkling thoroughly applied, consecrating you and all
your possessions to God. . . . A solemn statement was made to ancient Israel
that the man who should remain unclean and refuse to purify himself, should
be cut off from among the congregation. This has a special meaning for us. If
it was necessary in ancient times for the unclean to be purified by the blood
of sprinkling, how essential for those living in the perils of the last days,
and exposed to the temptations of Satan to have the blood of Christ applied
to their hearts daily.—Testimonies,
vol. 4, pp. 120-123. One Offering The one heifer, the one ark, the one brazen
serpent, impressively point to the one
great offering, the sacrifice of Christ. This heifer was to be
red without spot, which was a symbol of blood. It must be without blemish,
and one that had never borne a yoke. Here again Christ was typified. The Son
of God came voluntarily to accomplish the work of atonement. There was no
obligatory yoke upon him, for he was independent and above all law. The
angels, as God’s intelligent messengers, were under the yoke of obligation;
no personal sacrifice of theirs could atone for the guilt of fallen man.
Christ alone was free from the claims of the law to undertake the redemption
of the sinful race. He had power to lay down his life and to take it up
again. “Who being in the form of God, thought it not robbery to be equal to
God.”—Review and Herald, Jan. 9,
1883. The
Passover The Lamb Pointed to Christ The Passover was
followed by the seven days’ feast of unleavened bread. On the second day of
the feast, the first fruits of the year’s harvest, a sheaf of barley, was
presented before the Lord. All the ceremonies of the feast were types of the
work of Christ. The deliverance of Israel from Egypt was an object-lesson of
redemption, which the Passover was intended to keep in memory. The slain
lamb, the unleavened bread, the sheaf of first fruits, represented the
Saviour—The Desire of Ages, p. 77. Fulfilment of the Types The slaying of the Passover
lamb was a shadow of the death of Christ. Says Paul, “Christ our Passover is
sacrificed for us.” The sheaf of first fruits, which at the time of the
Passover was waved before the Lord, was typical of the resurrection of
Christ. Paul says, in speaking of the resurrection of the Lord, and of all
His people, “Christ the first-fruits; afterward they that are Christ’s at His
coming.” Like the wave-sheaf, which was the first ripe grain gathered before
the harvest, Christ is the first-fruits of that immortal harvest of redeemed
ones that at the future resurrection shall be gathered into the garner of
God. These types were
fulfilled, not only as to the event, but as to the time. On the fourteenth
day of the first Jewish month, the very day and month on which, for fifteen
long centuries, the Passover lamb had been slain, Christ, having eaten the
Passover with His disciples, instituted that feast which was to commemorate
His own death as “the Lamb of God, which taketh away the sin of the world.”
That same night He was taken by wicked hands, to be crucified and slain. And
as the antitype of the wave-sheaf, our Lord was raised from the dead on the
third day, “the first-fruits of them that slept,” a sample of all the
resurrected just, whose “vile body” shall be changed, and “fashioned like
unto His glorious body.”—The Great
Controversy, p. 399. Law of God Existed Before Creation of Man The law of God existed
before the creation of man or else Adam could not have sinned. After the
transgression of Adam the principles of the law were not changed, but were
definitely arranged and expressed to meet man in his fallen condition.
Christ, in counsel with His Father, instituted the system of sacrificial
offerings; that death, instead of being immediately visited upon the
transgressor, should be transferred to a victim which should prefigure the
great and perfect offering of the son of God.—Signs, March 14, 1878. Copy of God’s Mind God’s law is a copy of His
mind and will. The sins forbidden there could never find a place in heaven.
It was love that prompted God to express His will in the ten precepts of the
Decalogue. Afterward He showed His love for man by sending prophets and
teachers to explain and illustrate His holy law.—Bible Echo, April 16, 1894. Enshrined in the Ark In the inner apartment
was the ark, which was the most sacred object connected with that system of
worship. It was a chest of precious wood, overlaid within and without with
pure gold, and having a crown of gold about the top. In the ark were placed
the tables of stone upon which God had engraved with His own finger the Ten
Commandments. It was made expressly for this purpose, and hence was called
the ark of the covenant, and the ark of the testament, since the Ten
Commandments were God’s covenant, and the basis of the covenant made between
God and Israel—Signs, March 4,
1903. Suffer Penalty of Law in Christ All who, before the
universe of heaven, are adjudged to have, in Christ, endured the penalty of
the law, and in Him fulfilled its righteousness, will have eternal life. They
will be one in character with Christ.—Special
Instruction to Review and Herald, p. 29. Judgments and Laws to Draw Men to Decalogue He then came still closer
to His people, who were so readily led astray, and would not leave them with
merely the ten precepts of the Decalogue. He commanded Moses to write, as He
should bid him, judgments and laws, giving minute directions in regard to
what He required them to perform, and thereby guarded the ten precepts which
He had engraved upon the tables of stone. These specific directions and
requirements were given to draw erring man to the obedience of the moral law,
which he is so prone to transgress. If man had kept the law
of God, as given to Adam after his fall, preserved in the ark by Noah, and
observed by Abraham, there would have been no necessity for the ordinance of
circumcision. And if the descendants of Abraham had kept the covenant, of
which circumcision was a token or pledge, they would never have gone into
idolatry, nor been suffered to go down into Egypt; and there would have been
no necessity of God’s proclaiming his law from Sinai, and engraving it upon
tables of stone, and guarding it by definite directions in the judgments and
statues given to Moses. Moses wrote these judgments and statues from the
mouth of God while he was with Him in the mount. If the people of God had
obeyed the principles of the ten commandments, there would have been no need
of the specific directions given to Moses, which he wrote in a book, relative
to their duty to God and to one another. The definite directions which the
Lord gave to Moses in regard to the duty of His people to one another, and to
the stranger, are the principles of the ten
commandments simplified and given in a definite manner, that they need
not err.—Spirit of Prophecy, vol.
1, pp. 264, 265. Ceremonies of Jewish Law Prophetic The gospel of Christ
reflects glory upon the Jewish age. It sheds light upon the whole Jewish
economy, and gives significance to the ceremonial law. The tabernacle, or
temple, of God on earth was a pattern of the original in Heaven. All the
ceremonies of the Jewish law were prophetic, typical of mysteries in the plan
of redemption. The rites and ceremonies of the law were given by Christ
Himself, who, enshrouded in a pillar of cloud by day and a pillar of fire by
night, was the leader of the host of Israel; and this law should be treated
with great respect, for it is sacred. Even after it was no longer to be
observed, Paul presented it before the Jews in its true position and value,
showing its place in the plan of redemption and its relation to the work of
Christ; and the great apostle pronounces this law glorious, worthy of its
divine Originator.—Signs, July 29,
1886. Christians Can Appreciate Jewish Ordinances Christians who profess
to be Bible students can appreciate more fully than ancient Israel did the
full signification of the ceremonial ordinances that they were required to observe.
If they are indeed Christians, they are prepared to acknowledge the
sacredness and importance of the shadowy types, as they see the
accomplishment of the events which they represent. The death of Christ gives
the Christian a correct knowledge of the system of ceremonies and explains
prophecies which still remain obscure to the Jews. Moses of himself framed no
law. Christ, the angel whom God had appointed to go before His chosen people,
gave to Moses statues and requirements necessary to a living religion and to
govern the people of God. Christians commit a terrible mistake in calling
this law severe and arbitrary, and then contrasting it with the gospel and
mission of Christ in His ministry on earth, as though He were in opposition
to just precepts which they call the law of Moses.—Review and Herald, May 5, 1875. |
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