Let The Dead Speak

December 2011 Issue

By ITH Ministries

God has given me light regarding our periodicals. What is it?--He has said that the dead are to speak. How?--Their works shall follow them. We are to repeat the words of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. They moved forward step by step under the influence of the Spirit of God. One by one these pioneers are passing away. The word given me is, Let that which these men have written in the past be reproduced. Review and Herald - May 25, 1905

Stephen Haskell - The Cross and its Shadow - Part 3

James White - Millennium Bible Adventism - Sermon 3

Stephen Haskell

The Cross and It's Shadow

Part 3 of 5

Chapter 21

 The Trespass Offering

THE trespass-offering was a sin-offering, and many Bible students make no distinction between it and the regular sin-offering. In some places the terms sin-offering and trespass-offering seem to be used synonymously, as in Lev. 5:1-13, but in other places they are spoken of as being two separate offerings. (Eze. 46:20)

A close study of the passages that speak directly of the trespass-offering, show that it was offered more especially for sins in the holy things of the Lord, (Lev. 5:15) as when a person had trespassed by not following God's instructions in regard to the holy things. He may have withheld his tithe, (Lev. 27:31) eaten the first fruits, (Ex. 34:26) or sheared the first-born sheep; (Deut. 15:19) whatever the trespass, he was to bring a ram for an offering. (Lev. 5:18) This offering was disposed of much the same as the ordinary sin-offering, except that the blood was sprinkled round about upon the altar, instead of touching the horns with the blood as in the sin-offering. (Lev. 7:1-7)

It would seem from this that the trespass offering did not always represent sins as public as the common sin-offering represented, but was often used for sins known only to the individual himself. If the person had taken any of the holy things for his own use, had been dishonest in his dealings with his neighbor, or had appropriated articles that had been lost, etc., he was not only to restore the full value, but was to add one fifth to the estimation by the priest. (Lev. 5:16; 6:5)

The restitution was always made to the one wronged. If the individual had dealt dishonestly with the holy things of the Lord, the restitution was made to the priest as the representative of the Lord. If he had wronged his fellow-men and the one wronged had died, then restitution was made to his kinsman, the restitution was made to the Lord. (Num. 5:7,8)

There was no virtue in offering the ram for a trespass-offering, unless the restitution was made in full for the wrong done. One special object of the trespass-offering was to atone for dishonest dealings with either God or man, and always required the restitution of the wrong besides the ram for the offering. It taught very clearly that wherein we have dealt falsely with God or man, simply confessing the sin and bringing an offering will not suffice; we must make amends for the wrong.

Zacchaeus understood the law of the trespass-offering, and as soon as he surrendered his life to Christ, he was ready to go even beyond the requirements of the law, and restore fourfold to all whom he had wronged. (Luke 19:8)

The trespass-offering was a more complete offering than the ordinary sin-offering; besides atoning for the sin, it also, in figure, covered the result of the sin. The prophet Isaiah used the trespass-offering as a type of Christ. He was truly the antitypical trespass-offering when He shed His blood, not only to free the souls of men from guilt, but remove forever the last trace of sin from the universe of God.

We quote Isa. 53:10 from the Jewish translator Leeser, as follows: The Lord was pleased to crush him through disease: when (now) His soul hath brought the trespass-offering, then shall He see (His) seed, live many days, and the pleasure of the Lord shall prosper in His hand.

There are many precious promises to the who will present his trespass-offerings to the Lord. He who would be victorious in God cannot be content with merely confessing his sin to God; he must make reconciliation and restoration. This is taught in the Saviour's words, If thou bring thy gift to the altar, 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)

Chapter 22

 The Offering of the Red Heifer

THE life of every sacrifice, from the first one offered at the gate of Eden down to the cross, was a type of Christ; but the offering of the red heifer is different in many respects from all others. It was an occasional sacrifice, offered when needed, to purify from ceremonial uncleanness those who for any reason had touched the dead. (Duet. 21:1-9)

The heifer was to be red, without one spot, thus in a special manner typifying the blood of Christ. It was to be without blemish, thus representing Him Who knew no sin. (2 Cor. 5:21) It was to be one that had never been broken to bear the yoke; it must be a heifer that had always been free, never forced to do anything.

This was symbolic of the Son of God, who came of His own free will and died for us. Christ was above all law, no yoke was upon Him. (John 10:18) While enduring the agony of Gethsemane, He could have wiped the bloody sweat from His brow and returned to His rightful place in heaven, and left the world to perish. There was no power, only that of supreme heavenly love, that forced Christ toward the cross of Calvary. (John 3:16) He came a voluntary offering, from choice. He offered Himself for the sins of the world, and the Father's love for the fallen race was so great that, much as He loved His only Son, He accepted the offered life. Angels are amenable to the law of God, therefore their life could not have atoned for the transgression of the law. Christ alone was free from the claims of the law, the only one who could redeem the lost race.

The offering of the red heifer was a very imposing ceremony. The heifer was not taken to the temple, like most other offerings, but to a rough valley without the camp, that had never been cultivated or sown. The priest, clothed in the pure white garment of the priesthood, led the heifer, and was accompanied by the elders of the city and the Levites. Cedar wood, hyssop, and scarlet were also carried to the place of offering.

When the procession reached the rough valley, they paused, and the elders came forward and killed the heifer. The priest then took the blood, and with his face toward the temple, sprinkled the blood with his finger toward the temple seven times.

If a person had been found dead in the field and it was not known who had taken the life, then the eiders of the city next to where the slain man had been found, came forward and washed their hands over the body of the heifer as they offered a prayer to God requesting that the Lord would not lay innocent blood upon them. (Duet. 21:1-9) After this the heifer's entire body, including the blood, was burned. As the flames mounted up, the priest stepped near and cast some of the cedar wood, hyssop, and scarlet into the midst of the fire. (Num. 19:1-8)

The red heifer was offered without the camp, typifying that Christ suffered, not for the Hebrew race alone, but for the whole world. If every offering had been slain within the court of the sanctuary, some might have taught that Christ died only for His own people, the Hebrew race; but the red heifer was offered without the camp, (Heb. 13:12,13) symbolizing the fact that Christ died for all nations tribes, and people.

The condescension and love of the Lord is wonderful. Lest some poor, forlorn, discouraged soul should think he was not worthy to accept the offered sacrifice, the red heifer was not only taken without the camp, but to a rough valley, so rocky and utterly worthless that it had never even been plowed. No one had ever attempted to cultivate it; and yet here was the place chosen to sprinkle the blood of that special offering which typified Christ in a particular sense. It typified Him as one who is above law.

It does not matter if Satan has so marred the image of the Creator in man that there can scarcely a trace be seen of anything but the attributes of Satan; yet Christ with His mighty arm can raise such a one up to sit with Him on His throne. The whole life may be wasted and be, like the rough valley, of no account; but if such a one will turn his eyes toward the heavenly sanctuary, and plead for mercy by confessing his sins, the precious blood of Christ, of which the blood of the red heifer was a symbol, will be sprinkled over his wasted life, as verily as the blood of the heifer was sprinkled over the rough stones of the valley; and Christ will say to the repentant one as He did to the thief on the cross, who had wasted his life. Thou shalt be with Me in paradise. (Luke 23:38-40)

There are none so sunken in sin or in heathen darkness but that hope and salvation are held out to them through the typical offering of the red heifer. This sacrifice was a shadow of heavenly things. Now type has met antitype. Christ has suffered without the camp for the sins of the whole world. There are none so sunken but that He can lift them up. It may look impossible to man; the customs and habits of the world may condemn a person, and say he is lost; but Christ is above all law. He can save to the uttermost all who came unto God by Him. (Heb. 7:25) The cedar wood, hyssop, and scarlet cast into the fire were typical of the purifying of the earth and all vegetation from every trace of sin by the blood of Christ. (Isa. 65:17-19)

After the body of the heifer was burned to ashes, a person who was not contaminated by touching the dead, gathered up the ashes and placed them in a clean place, and they were kept to be used for purifying those who touched the dead. (Num. 19:9,10) If a person died in a tent or house, the house and all who touched the dead body were counted unclean until purified. This was to impress the people with the I terrible nature of sin. It taught them that death came as the result of sin, and was a representation of sin. (Jas. 1:14,15) Some of the ashes were placed in pure running water, and a person who was ceremonially clean dipped a bunch of hyssop and cedar in the ashes and water, and sprinkled the tent, the articles within the tent, and the people. This was repeated several times until all were purified. (Numbers 19:18)

In like manner, Christ, after He shed His blood for sinful man, entered the first apartment of the heavenly sanctuary to present His blood before the Father, to cleanse man from the defilement of sin. (Heb. 9:11,12)

The cedar and hyssop used to sprinkle the purifying water denoted that the person upon whom it fell was cleansed from all earthly moral defilement. The thoroughness of the work was typified by its being repeated several times.

David evidently had this ceremony in mind when he prayed, Purge me with hyssop, and I shall be clean:wash me, and I shall be whiter than snow. (Ps. 51:7) Paul's mind was led from type to antitype when he wrote to his Hebrew brethren, If the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God. (Heb. 9:13, 14)

Many people read their Bibles and pass over these beautiful types as ceremonies peculiar to the Jews, and meaning nothing to Christians. They consider the Old Testament of little value But the Lord through Moses gave that wonderful galaxy of types and symbols contained in the sanctuary service and the Levitical laws; and Moses was so fearful lest the people might think he had given them the service, that over two hundred times we find him assuring them that God Himself was the Author of them, by such expressions as The Lord said, or The Lord commanded. He desired all to know that God had given that marvelous system of types and shadows, not only throwing light from Eden to the cross, but revealing to sinful man the work of Christ from the cross to the end of time. These typical ceremonies, like a great reflector, throw light upon the ministry of Christ that cannot be obtained in any other portion of the Scriptures. The Saviour taught that a study of the writings of Moses would strengthen faith in Him. Had ye believed Moses, He said, you would have believed Me: for he wrote of Me. But if you believe not his writings, how shall you believe My words? (John 5:46,47)

Chapter 23

 The Peace-Offering

THE whole world is seeking peace. Nations are fighting for it, and thousands of men are selling their souls to obtain riches in the vain hope that riches will bring them peace and happiness. But there is no real, abiding peace except that which comes from the great Prince of Peace; and it is never received as the reward of war and bloodshed nor the grasping greed of the world. The last legacy the Saviour gave His disciples was a legacy of peace. Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you.

The abiding peace of God in the heart is not obtained in the pursuit of worldly fame or riches. The peace-offering in the Levitical service beautifully taught, in type and shadow, how to obtain this coveted treasure.

In many respects the peace-offering was different from all the other offerings, it was the only offering, except the Passover, in which the people could eat of the flesh. Unlike the Passover, it was not confined to only one day of the year, but could be celebrated at any time.

The animals for peace-offerings were chosen from the herd or the flock. They were to be without blemish, for no deformed animal could fitly represent the Prince of Peace. (Lev. 3:1) The peace-offerings were made in token of thanksgiving, to confirm a vow or contract, and as voluntary offerings. (Lev. 7:12,16) It was a peace-offering with which Moses confirmed the old covenant with Israel. (Ex. 24:5-8) In times of special rejoicing, as we read in the Old Testament, the peace-offering was celebrated. When David brought the ark into Jerusalem, he offered peace-offerings and dealt to every one of Israel both man and woman, to every one a loaf of bread, and a good piece of flesh. (1 Chron. 16:1-3)

The peace-offering was often associated with the other offerings; and whenever, except in the Passover feast, the people ate of the flesh, it was the peace-offering that was celebrated.

The individual who offered the peace-offering laid his hands on the head of the animal, and then slew it. Afterward he separated all the fat from the different organs of the body, and the priest burned the fat upon the altar of burnt-offering. (Lev. 7:29-34) Not only was the fat given to the priest, but also the breast, the right shoulder, and the two cheeks of every offering.

The separation and burning of the fat typified the only way real peace can be obtained; viz., by delivering all our sins to Christ to be consumed by fire. (Ps. 37:20, Isa. 43:24) The Prince of Peace, the blessed Saviour, gave Himself for our sins. (Gal. 1:3-4) He purchased them that He might destroy sin and give us peace. This was fittingly typified by the priest who served unto the example and shadow of heavenly things, taking the fat from the hands of the one making the peace-offering, and burning it upon the altar. The priest waved the breast and the shoulder before the Lord, then they were eaten by the priest as his portion of the peace-offering.

The disposition of the fat, the breast, and the right shoulder reveal the secret of obtaining peace. The one who obtains peace must separate from sin, and then lean, like the beloved disciple, upon the bosom of the Saviour. When Christ told His twelve disciples that one of them would betray Him, they were afraid to ask Him who it was. They hardly knew their true relationship to the Saviour; but John, leaning upon His bosom, could look up into His face and say, Who is it, Lord! He felt confident that he would never betray his Lord. (John 13:21-25)

The prophet Isaiah understood the meaning in the presentation of the breast of every peace-offering to the priest, for in writing of the Saviour he says, He shall feed His flock like a shepherd:He shall gather the Lambs with His arm, and carry them in His bosom. (Is. 40:11) The child of God to-day, who, like John the beloved disciple, leans on the bosom of his Lord, enjoys the real peace of God of which the peace-offering was only a type.

In the antitype of the priest receiving the right shoulder of every peace-offering, there is strength and blessing. We quote from the prophet Isaiah, who loved to write of the Saviour:Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end. (Is. 9:6,7)

Notice, it is the one who realizes that Christ is his personal Saviour, and who lets the government of his affairs rest upon His shoulder, that receives never-ending peace. The reason we so often fail to receive abiding peace when we come to God is because we go no farther than if the individual in the type had given the priest no other portion than the fat. We confess our sins to Christ, and He takes them, but we give our confidence to worldly friends; we do not lean upon the bosom of the Lord, and make Him our confidant in everything, and trust Him to clear the way before us, as the shepherd cares for his lambs. We do not let the government of our affairs rest upon His strong and mighty shoulder. We fear to trust Him to manage our temporal affairs for us; and consequently, even after we have confessed our sins and been forgiven, we are soon entangled again with the perplexities and troubles of our every-day duties. Instead of having the peace of which there is no end, we have troubles without end. When we deliver the key, or control, of all our affairs to Christ, we shall find that He will open doors before us which no earthly power can shut, and He will close travel, and no ways He would not have them us power of earth can open to entrap our feet. (Is. 22:22)

After Samuel had anointed Saul to be king over house, and Israel, he brought him to his said unto the cook, Bring the portion thee, of which I said which I gave unto thee, Set it by thee. And the cook took up the shoulder, and that which was upon it, and set it before Saul, and Samuel bade him eat of it. (1 Sam. 9:23,24) If Saul had comprehended the wonderful lesson typified by this act of Samuel, he would have placed the government of the shoulder of the great Prince of Peace, and not have made shipwreck of his life work.

There was another feature of the typical peace-offering which every one should consider who wishes to experience the abiding peace of the antitypical peace-offering. The two cheeks of each peace-offering were given to the priest. (Duet. 18:3) The great antitypical Prince of Peace could' say, I gave...my cheeks to them that plucked off the hair: I hid not My face from shame and spitting. (Is. 50:1) And to the one who would enjoy the peace that the world can neither give nor take away, He says, I say unto you, That ye resist not evil:but whosoever shall smite thee on thy right cheek turn to him the other also. (Matt. 5:39) Job, who the Lord said was a perfect and an upright man, could say, They have smitten me upon the cheek reproachfully. (Job 1:8; 16:10) The child of God is often asked to bear reproach and shame for Christ's sake.

Unleavened cakes anointed with oil were eaten with the peace-offering. The unleavened bread indicated sincerity and truth, (1 Cor. 5:8) and oil is used as an emblem of the Holy Spirit, which brings peace to the heart. Leavened bread was also eaten with the peace-offerings of thanksgiving, and was a token of joyfulness.

After Abraham had received the promise that Sarah should have a son, three angels visited the patriarch as he sat in the tent door in the heat of the day, no doubt pondering on the promise; and in token of thanksgiving he at once prepared a peace-offering for them of unleavened bread and flesh; and they ate of it, and immediately confirmed again to Abraham the promise of a son. (Gen. 18:1-10) It might have been on account of the perversion of the peace-offering and losing sight of its significance, that the children of Israel formed the habit of continually eating flesh.

There was one rigid restriction in the eating of the peace-offering. The flesh was all to be eaten upon either the first or the second day. The command was very plain:If any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it:it shall be an abomination, and the soul that eateth of it shall bear his iniquity. (Lev. 7:18)

This offering, which could be offered by rich and poor alike at any time of the year and as often as they chose, was a significant type of the resurrection of the Prince of Peace. The Jewish economy of types and shadows is truly a compacted prophecy of the gospel.

The Passover and waving of first-fruits on the third day taught the resurrection; but the priest alone entered the temple, and waved the handful of grain, in type of the resurrection of Christ; while in the peace-offering every child of God was given opportunity to show his faith in the resurrection of Christ.

If one ate of the flesh upon the third day, it indicated that he counted the Antitype of his peace-offering still dead upon that day. On the other hand, the one who refused to eat the flesh upon the third day, and burned in the fire all that was left, showed his faith in a risen Saviour.

In the warm country of Palestine the body would begin to decay upon the third day. Of Lazarus Martha said, By this time he stinketh:for he hath been dead four days. (John 11:39) But the psalmist, in prophesying of the resurrection of Christ, said, Neither wilt Thou suffer Thine Holy One to see corruption. Ps. 16:10) David knew the Saviour would live the third day. Those who lived near the Lord saw the light that was reflected from the typical service.

It was upon this truth in regard to the resurrection of Christ as taught by David and typified in the peace-offering, that Peter based his strongest argument on the day of Pentecost. (Acts 2:25-32) Paul evidently referred to the types of the Passover and the peace-offering when he taught that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures. (1 Cor. 15:3-4) The eyes of even the disciples were so blinded by sin and doubt that they could not discern the light that flashed from the sacrificial offerings. Just as the moon reflecting the rays of the sun gives sufficient light to guide one safely through the night, so the light of the great antitypical Lamb of God, reflected from the Levitical laws and sacrificial offerings, was sufficient to lead the people safely unto the kingdom of God.

There are many people to-day who long for peace, and claim to feast upon God and His word day by day, and yet they stumble along in darkness; because, like the one in the type, who ate of the flesh the third day, thus signifying that he believed the Lord still dead, they go through life mourning as if the Lord of life and glory were still lying dead in Joseph's tomb instead of being alive in heaven at the right hand of the Father, ready to send light and help to every trusting follower here upon the earth. The message He sends to us from the heavenly sanctuary is, I am He that liveth, and was dead; and, behold, I am alive forevermore. (Rev. 1:8) Christ is our peace. Eph. 2:14

Chapter 24

 The Cleansing of the Leper

OF all the diseases to which mankind is heir, there is none more loathsome than leprosy. The individual lives for years with this dread disease slowly eating away portions of his body until he longs for death as a release.

From earliest times leprosy has been a type of sin; and a very fitting type it is of that loathsome spiritual disease which destroys the soul of the one who violates his conscience again and again until he has no power to resist, and becomes wholly surrendered to evil.

When Miriam became jealous of her sister-in-law, and she and Aaron murmured against Moses, the anger of the Lord was kindled against them. . . And, behold, Miriam became leprous, white as snow. After God had taught the lesson that the sins of jealousy, murmuring, and fault-finding are to the spiritual life what leprosy is to the physical being, then, in answer to Moses' prayer, she was healed. (Num. 12:9-12)

When Gehazi, the servant of Elisha, coveted the treasures of Naaman, and told a falsehood and dissembled to obtain them, the decree came to him from the Lord, The leprosy therefore of Naaman shall cleave unto thee. (2 Kings 5:20-27) It is not strange that, with the record of the experiences of Miriam and Gehazi before them, the Jews should look upon leprosy as a judgment from the Lord.

The leper was not allowed to mingle with the people. There was no exception, from the king on the throne to the lowliest bondservant. The command of the Lord was, The leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. He shall dwell alone; without the camp, shall his habitation be. (Lev. 13:45-46)

As leprosy was a type of the worst sins, the ceremony for the cleansing of the leper embraced more than any other offering. The priest who had examined the leper and pronounced him unclean; was the only one that could pronounce him clean. The priest went outside the camp and examined the leper, and if the leprosy was healed, then the healed man was to bring two birds alive and clean, and cedar wood, and scarlet, and hyssop, unto the priest. One of the birds was killed in an earthen vessel held over running water; then the living bird, the scarlet, and the cedar were all dipped in the blood. The priest sprinkled the blood seven times upon the one who was to be cleansed, and pronounced him clean. (Lev. 14:4-7)

Leprosy is a very contagious disease; everything the leper touches is contaminated. Sin also is a dreadful disease, and the earth; air, and water are all cursed by the sins of humanity, and must be cleansed by the same blood which cleanses man. Therefore, after the leper was pronounced clean, the live bird, its feathers scarlet with the blood, was let loose to fly through the air. The blood was not only sprinkled on the person who had been unclean, but it was thus carried through the air that was laden with germs of disease and sin, (Jer. 9:21) in type of the blood of Christ which will give a new heaven a new atmosphere to this sin-cursed earth.

Before man sinned, there was no decaying vegetation; the lovely trees were not destroyed by insect pests, but all was free from the curse. Nothing but the blood of Christ can restore vegetation to its Eden beauty. In type of this regenerating power, a piece of cedar, the giant of the forest, and of hyssop, the small plant that springeth out of the wall, (1 Kings 4:33) were dipped in the blood. These were chosen to represent the two extremes in vegetation, thus embracing all.

The animal life also is cursed by sin, but through the redeeming power of the blood of Christ the time will come when the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them. (Is. 11:6)

The scarlet wool dipped in the blood represented the animal kingdom. (Heb. 9:19) The blood of the bird was placed in an earthen dish held over running water. Thus we see that in the cleansing of the leper the blood came in direct contact not only with the leper, but with all else cursed by sin; viz., earth, air, water, vegetation, and the animal kingdom.

These wonderful types were but compacted prophecies of the far more wonderful Antitype. When Christ knelt in agony upon the cold ground of the garden of Gethsemane, the great drops of blood fell down from His face to the ground. (Luke 22:44) Four thousand years before, when Cain slew his brother, the earth had first felt the touch of human blood, which fell as a withering curse, blighting the fruitfulness of the land. (Gen. 4:11,12) Many times since has the bosom of the earth not only been spotted with the blood of man, but rivers of blood have deluged the ground as armed hosts of human beings, led on by Satan, have slaughtered one another. Every drop of this blood has added to the curse. (Isa. 24:5,6) But how different the effect of the blood of the blessed Saviour! In it was healing, cleansing power. (Num. 35:33)

The curse of sin rests heavily upon the atmosphere, which is so laden with disease germs that death is come up into our windows, and is entered into our palaces, to cut off the children from without, and the young men from the streets. In the type the blood of the offering dripped from the bird as it flew through the air. From the great antitypical Offering, as He hung on Calvary, the precious, healing blood dripped from His wounded hands and feet through the air, and fell upon the rocks beneath. The types of the old Levitical service were not a meaningless ceremony, but a prophecy of the great Antitype.

From the earliest times, the water has been affected by the curse of sin. (Ex. 15:23) The bird killed over the running water was a type of the death of Christ, which would remove the curse of sin forever from the waters of the earth. The blood of Christ came in direct contact with water; when the soldier thrust the cruel spear into the side of the Saviour, forthwith came there out blood and water; (John 19:34) not a mixture of blood and water, but blood and water, two copious streams.

The wonderful symbol of the living bird dipped in the blood of the slain bird, and then set free to its joyous life, is to us the symbol of the atonement. There were death and life blended, presenting to the searcher of truth the hidden treasure, the union of the pardoning blood with the resurrection and life of our Redeemer.

The bird was slain over living water; that flowing stream was a symbol of the ever flowing, ever cleansing efficacy of the blood of Christ.

The cross upon which the Saviour hung, and Which was stained with His precious blood, was made of the trees of the forest; while a small reed of hyssop supported the sponge that was dipped in vinegar and given Him to quench His thirst.

As the Saviour hung upon the cross, He listened for some word or token from humanity that would indicate that His sacrifice was appreciated; but only jeers, taunts, and curses were borne to His ears from the surging mass below. Even one of the thieves by His side joined in the railing; but the other thief reproved him, and turning to Jesus said, Lord, remember me When Thou comest into Thy kingdom. The reply of Jesus, Verily I say unto thee to-day, shalt thou be with me in paradise; (Luke 23:39-43) contained an assurance of pardon. Even while the cleansing blood of Christ was flowing from His veins, the thief rejoiced in its power to cleanse from sin. He who was thought by His enemies to be conquered, died a mighty Conqueror, and the thief experienced the fulfillment of the promise, Though your sins be as scarlet, they shall be as white as snow. (Isa 1:18)

There was a significance in the color of the wool dipped in the blood of the typical offering. It is almost impossible to remove scarlet stains, but though your sins be as scarlet, the blood of Christ can make them white as snow, You may be condemned and counted as an outcast by every one on earth; but if you look to the Saviour and claim His cleansing power, He will wash away your sins, and put joy and rejoicing in your heart.

In the typical service, notwithstanding the fact that when the one to be cleansed from leprosy was sprinkled with the blood, he was pronounced clean, yet there was something more for him to do. On the eighth day after he was pronounced clean, he was to appear before the priest with two lambs, a meat-offering, and a log of oil. The priest presented the man to be cleansed at the door of the tabernacle, and waved one of the lambs and the log of oil before the Lord. He then slew the lamb, and took some of the blood and put it upon the tip of the right ear of him that was to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, (Lev. 14:10-14) thus consecrating his ears to hear only those things that would tend to keep him clean, his hands to the service of God, and his feet to travel only in the way of the Lord's commandments.

Then the priest took the log of oil, and after sprinkling a portion of it before the Lord, he put some of it upon the tip of the right ear of him that was to be cleansed, also upon the thumb of his right hand, and upon the great toe of his right foot, and then anointed his head with the remainder of the oil. (Lev. 14:15-18)

This service was not an empty form, but a type of a blessed antitype, which is fulfilled in every Christian who presents himself for service before the Lord, after the Lord forgives his sins and pronounces him clean. Of Mary, Jesus said, Her sins, which are many, are forgiven; for she loved much:but to whom little is forgiven, the same loveth little. (Luke 7:47) The leper cleansed from that loathsome, living death, felt so thankful to God for freedom and cleansing that he consecrated his life to the Lord for service. Not only is the oil, an emblem of the Holy Spirit which prepares the Christian for service, touched to his ear, hand, and foot, but it is poured upon his head, thus betokening a full surrender of the entire being to the service of His Master who has redeemed him. The books of heaven record the names of many who have fulfilled this beautiful antitype by surrendering their entire being to the service of their Redeemer.

The Levitical law provided for the cleansing of houses and garments infected with leprosy. If an owner of a house saw any signs of leprosy, he was to report the matter to the priest, who at once proceeded to examine the house. First the house was to be emptied, and if the priest saw greenish or reddish streaks upon the walls, the house was to be shut up for seven days. If at the end of that time the walls were still covered with the mold, they were to be scraped and the stones taken out and the house thoroughly repaired. If the spots appeared again, this proved that the leprosy did not come from any leak or defect in the walls, but that the location was damp and unhealthful, and the house was to be torn down. (Lev. 14:34-45)

If the health laws of the land to-day were as watchful over the homes of the people as were the old Levitical laws, there would be less of that dread disease, tuberculosis.

The laws in regard to garments infected with leprosy were very rigid, (Lev. 13:47-59) If the plague of leprosy was so deep seated that it could not be removed by washing, then the garment was to be burned in the fire. There is a deeply spiritual lesson in this instruction. God has given very definite directions in regard to the dress of His followers, (1 Peter 3:3,4; 1 Tim. 2:9) He never designed that His people should follow the foolish fashions of the world. (Isa. 3:16-26) There should be a marked difference between the dress of the Christian and that of the worldling, (Num. 15:38,39) Individuals may argue that they have overcome pride, that when they wear fashionable apparel and dress like the worldling, it does not hurt them, for they have conquered pride. As well might a person who had just recovered from small-pox wear the garments infected by the disease. He reasons that as he has had the disease once and recovered, there is no danger of his taking it a second time, hence there is no danger in the garments; but he sows the germ of the disease wherever he goes. In like manner the Christian who fails to obey the Lord's instruction in regard to dress, misrepresents the Lord, and sows seeds of pride and vanity in the hearts of weaker members. It is better to follow the instruction given in the Levitical service, and even burn garments infected with pride and vanity, than to misrepresent our Lord and Master even in our dress.

The entire system of Judaism was the gospel veiled.

Chapter 25

 The Court and Its Services

THE tabernacle was surrounded by a court one hundred cubits long and fifty cubits wide. This court was enclosed by curtains of fine twined linen hung from pillars of brass. The pillars were trimmed with chapters and fillets of silver, and the curtains were suspended from silver hooks. The court formed an oblong, and was placed with its longest sides toward the north and south and the ends toward the east and west. The door, or entrance, of twenty cubits width, was in the center of the east end of the court. The curtains forming the door of the court were of blue, and purple, and scarlet, and fine twined linen wrought with needlework, and were suspended from four pillars of brass, trimmed with silver. (Ex. 27:9-18)

The height of the court was only half that of the tabernacle, so that above the beautiful curtains of the court and the glitter of the silver and brass of the many pillars, could be seen the golden wails of the tabernacle, with its gorgeous curtains and coverings. As the one outside the court, in order to behold the glories of the tabernacle, had to look above the court; so the one who by faith beholds the beauties of the heavenly sanctuary, must lift his thoughts above the things of this earth, and Center them upon heavenly things.

There were two principal articles of furniture in the court, the laver and the altar of burnt-offering. The altar was overlaid with brass; the laver and all the vessels of the court that were used in the services connected with the altar, were of brass. The great brazen altar was placed between the sanctuary and the gate, but nearer the gate than the sanctuary. (Ex. 40:6,7)

No part of the sanctuary or of the court was made according to the plans of men; but every part was fashioned after the divine model. When the Lord had given Moses the directions in regard to making the brazen altar, He added, As it was showed thee in the mount, so shall they make it. (Ex. 27:8)

The altar was a hollow box, five cubits square and three Cubits high, made of boards of acacia wood. There was a horn of the same wood on each corner. A network of brass in the center held the fire and gave draft for it, and allowed the ashes to fall beneath. The entire altar with the horns was all overlaid with brass. (Ex. 27:1-8)

It was an altar most holy:whatsoever toucheth the altar shall be holy, was the divine decree. (Ex. 29:37) It was because of this, no doubt, that Adonijah and Joab fled and caught hold of the horns of the altar when they feared death at the hands of Solomon. (1 Kings 1:50; 2:28)

All burnt-offerings of the sanctuary were burned upon the brazen altar. The fire was kindled by the Lord Himself, (Lev. 9:24) and was kept burning continually. It was never to go out. (Lev. 6:13) The fire which destroys all sin from the earth, like the fire on the brazen altar, will come down from God out of heaven, and will not be quenched as long as there is any sin to be consumed. (Rev. 20:9, Mark 9:43-48)

The entire body of the whole burnt-offering and portions of various offerings were burned upon this brazen altar. It consumed that which typified sin; and as the fires were continually burning, it has been called the altar of continual atonement. Sin separates man from God, (Isa. 59:2) and all sin must be put away before the sinner can be at-one-ment with God. Therefore the work done upon this altar was a symbol of the final destruction of sin, which will be necessary before the redeemed can enjoy their eternal inheritance.

Paul referred, to this altar as a type of Christ. (Heb. 13:10) All the work connected with the altar of burnt-offering typified the work connected with the destruction of sin, a work which Christ alone can do. The Father has delivered into the hands of His Son the final destruction of sin and sinners. (Ps. 2:7-9)

The horns of the brazen altar were often touched with the blood of the different offerings, and the blood of every sin-offering was poured out at the base of this altar.

With only a few exceptions, all the sacrifices were slain in the court, at the door of the tabernacle of the congregation, as the entrance of the first apartment was often called; for the whole congregation of Israel could assemble in the court and at this door. None but priests could enter within the sacred precincts of the tabernacle itself, for it typified the heavenly sanctuary, where God and Christ abide, surrounded by shining cherubim and seraphim. All the work performed in the court was typical of work done in the earth, while the work performed in the first and second apartments of the sanctuary was typical of work done in heaven.

No sacrifice was ever slain within the sanctuary; but the offerings were slain in the court, and the blood and flesh were carried within the sanctuary by the priest. Christ, the great antitypical Sacrifice, was slain in the antitypical court, this earth, and then entered the antitypical sanctuary in the heavens with His own blood and the same body in which He bore our sins on Calvary. Sins are forgiven, and are blotted out from the books in the heavenly sanctuary; but they are not destroyed there. Just as in the type the fires of the brazen altar in the court consumed that which in type represented sin; so in the antitype, the wicked will be on the breadth of the earth when fire comes down from God out of heaven and devours them. (Rev. 20:9) This earth is the great antitypical court, where all the work typified in the court of the earthly sanctuary will meet its fulfillment.

The constant burning upon the altar of that which typified sin, caused an accumulation of ashes. The priests in the earthly sanctuary served unto the example and shadow of heavenly things, (Hebs. 8:5) and even the removal of the ashes was directed of the Lord to be done in a manner to typify a portion of the final work of Christ. The priest was to be clothed in the pure white linen garments, when he removed the ashes from the altar. The ashes 'were first taken up by the priest and placed beside the altar on the east side. (Lev. 6:10; 1:16) When the time came to remove them from beside the altar, the priest laid aside his priestly robes, and put on other garments; then he carried the ashes forth without the camp, and poured them out in a clean place. (Lev. 6:11) Ashes are all that will remain of sin, sinners, and the devil after the fires of the last day have finished their work. (Mal. 4:1-3, eze. 28:18,19) When the purifying fires of the Lord have removed the last trace of sin, there will appear a new earth, a clean place, without one taint of sin upon it; and as the righteous walk over the face of the clean, pure earth, the ashes of sin and all that clung to sin in this earth will be under their feet. Truly the type will then have met its antitype, and the ashes of all sin will be in a clean place.

When the priest placed the ashes beside the altar, he was clothed in his priestly robes. The ashes represented the confessed sins of the righteous. When Christ bears the confessed sins of His people, He wears His priestly robes; but the time comes when He will place the sins of the righteous on the head of Satan, lay aside His priestly garments, and come to this earth clad in kingly robes, to gather out of His kingdom all things that offend and do iniquity, (Matt. 13:41) Then all sin and sinners will be burned in the fire. Not in priestly robes will Christ come out into the antitypical court, the earth, to complete the final destruction of sin; but as King of kings and Lord of lords.

Much of the typical service was directed by the Lord in a way to arouse a spirit of inquiry in the minds of the young, so that they themselves would ask for information. The Passover was planned so that the children would say, What mean ye by this service? (Ex. 12:26) The twelve stones were piled up on the banks of Jordan as a sign to attract the attention of the children, so that in answer to their question, What mean ye by these stones? they might be taught of the time when God stayed the floods of Jordan before the hosts of Israel. (Joshua 4:1-6) If the curiosity of the child is aroused and he himself makes the inquiry, the lesson is more forcibly impressed upon his mind.

It would seem that for this reason God had the ashes of the sacrifice at first placed on the east of the altar, where they would be so conspicuous that every child entering the court could not fail to see and ask, What mean ye by these ashes? and then he would be taught by the parent the wonderful truth that all sin would be finally burned to ashes in the fires of the last day. (Mal. 4:1-3)

As the children went without the camp with their parents, their attention would be attracted by the unusual sight of ashes being placed in a perfectly clean place; and in reply to their questions the beautiful lesson of the new earth, which will come forth from the fires that destroy the last trace of sin, would be impressed upon their young minds. By the ashes and the blood at the base of the altar in the typical services of the court, the purifying of this earth from sin was kept before the minds of Israel.

While the congregation of Israel could gather in the court, the priests alone were to perform the work at the altar, (Num. 18:2-7) The Levites were given charge of the sanctuary, but they could not perform the service of the altar, for that typified work which none but Christ could do. He alone can destroy sin.

The laver was between the brazen altar and the door of the sanctuary. The laver and its base were both of brass. Water was kept in them, for the priests to wash both their hands and their feet before they entered the sanctuary to perform any service. They were also required to wash both hands and feet before they went near the altar to minister, to burn offering made by fire unto the Lord. Death was the penalty for performing service at the altar or within the tabernacle without first washing in the laver. (Ex. 30:17-21) As the people in the court beheld the priests wash in the water before they performed the work of the holy office, may it not have taught them the truth that Christ gave to Nicodemus, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God? (John 3:5, Titus 3:5, Eph. 5:26)

Chapter 26

The Work In the First Apartment

THE work in the first apartment consisted principally of the morning and evening daily services, the individual sin-offerings, and services on feast days and on special occasions. God's visible presence was manifested in the first apartment, or tabernacle of the congregation. There at the first veil, or door, of the tabernacle of the congregation, (Ex. 29:42,43; 30:36 Num. 17:4) where the people presented their sin-offerings, God met and communed with the children of Israel. Sometimes the cloud of glory, representing the visible presence of the Most Holy, filled the first apartment so that no one was able to enter. (Ex. 40:34,35; 1 Kings 8:10,11: 2 Chron. 5:13,14: 7:2)

God's presence manifested in the first apartment of the earthly sanctuary was a shadow of the glorious presence and throne of the Father in the first apartment of the heavenly sanctuary, where, after enduring the cross, despising the shame, the Saviour sat down at the right hand of the throne of God. (Heb. 12:2)

The service each morning and evening was very important. Within the first apartment the high priest offered incense upon the golden altar, and trimmed and lighted the lamps. (Ex. 30:6-8) The high priest performed this sacred work, which typified the adding of the fragrant incense of Christ's righteousness to the prayers of God's people, to render them acceptable before God. (Rev. 8:3,4) He also trimmed and lighted those lamps that were a shadow of the Holy Spirit emanating from God, which at some time in life shines into the heart of every one, (John 1:9) inviting him to accept the Lord and His service, and which shines continually in the life of the individual who walks in the light, and is faithful to God.

While the high priest within the sanctuary was performing the daily service morning and evening at the golden altar, the priests in the court were burning the whole burnt-offering, the meat-offering, and the drink-offering, upon the brazen altar, and the people were gathered without, praying. (Luke 1:10)

When the children of Israel were carried into captivity, the faithful ones prayed, like Daniel, with their windows open toward Jerusalem. (Dan. 6:10) They turned toward the temple, where, from the altar of continual intercession, the incense was ascending. This type represented those who may be held captive in cruel bondage by Satan, the prince of this world. It matters not where they may be nor how strong the bands that hold them, if they will resolutely turn their faces from their surroundings toward the heavenly sanctuary, where Christ pleads His blood and presents His righteousness in the sinner's behalf, the prayer of faith will bring peace and joy to the soul, and will break asunder the bands with which Satan has bound them. Christ sets before such an open door, and no man can shut it. (Rev. 3:8) It makes no difference what the surroundings may be, the soul can be free in God, and no human being, not even the devil, can prevent it. This is the victory that overcometh the world, even our faith. (1 John 5:4)

Day by day, as sinners presented their sin-offerings at the door of the first apartment, confessing their sins, either by the blood sprinkled before the Lord or a portion of the flesh eaten in the first apartment, the confessed sins were transferred in type to the first apartment of the sanctuary. The priest met the sinner at the first veil of the sanctuary, and carried within the veil either the blood or the flesh. The sinner could not look within the sanctuary, but by faith he knew that the priest was faithful to present his sin-offering before the Lord, and he left the sanctuary rejoicing in sins forgiven.

In the antitype of that service we confess our sins, and although we can not see the work in the heavenly sanctuary, we know that Christ pleads His blood and marred flesh, (Is. 49:45-46) - the prints of the nails,- before the Father in our behalf, and we rejoice in the forgiveness of sins. The sins are covered, hid from view, Blessed is he whose transgression is forgiven, whose sin is covered. (Ps. 32:1)

As day by day the sins of the people were thus in figure transferred to the sanctuary, the place became defiled, and must be purified or cleansed. Sins are forgiven and covered when confessed, and will never be uncovered if the one who confesses them re- mains faithful; but if he forsakes the Lord and turns back into the world, that part of his past life which, while he was faithful, was covered with Christ's righteousness, appears open and uncovered on the books of heaven; for he himself has withdrawn from Christ, and must meet the record of his entire life in the judgment.

This is very forcefully taught in the parable of the unmerciful servant, who, after he had been forgiven his entire debt, dealt harshly with his debtors, and the Lord then required him to pay all that had been once forgiven him. (Matt. 18:23-35)

The time will come when the sins of the righteous will not only be forgiven and covered by the blood of Christ, but all trace of them will be forever removed from the books of heaven, and even the Lord will never remember them again. This work was symbolized by the work in the second apartment on the day of atonement.

Chapter 27

 A Wonderful Prophecy

THE daily round of service during the year typified the work of confessing sins and leaving them with Christ, our great Sin-bearer, in the heavenly sanctuary. But Christ will not always bear the sins of the world. There will come a time when He will blot out the last trace of sin from the books of heaven. Then the sins of the righteous will be laid upon Satan, the originator of sin, and he, with all sin and sinners, will be consumed in the lake of fire.

God is a God of justice, and before either the sins of the faithful or the names of the unfaithful are blotted from the books of heaven, (Rev. 3:5) there will be an examination of the records,- an investigative judgment. The service in the second apartment of the sanctuary was a type of this work. It was called the day of atonement, or the cleansing of the sanctuary. The record states: On that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. (Lev. 16:30)

When men and angels were placed on probation, a time of judgment was appointed when they would be judged. The resurrection of Christ is a pledge, or assurance, of the judgment. God hath appointed a day, in the which He will judge the world in righteousness, by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead. (Acts 17:31)

The day of judgment is a definite time set apart in which to perform a specific work. It is a period of time. God shall judge the righteous and the wicked:for there is a time there for every purpose, and for every work. (Eccl. 3:17) God did not leave the world in darkness in regard to the time of the day of judgment, of which the day of atonement, or the cleansing of the sanctuary, was a type; but through the prophet Daniel He foretold when that event would take place.

In the eighth chapter of the book of Daniel, we read that in the last days of the Babylonian kingdom, the prophet was given a prophetic view of the history of the world from that time until the end of all earthly kingdoms. He saw a ram having two horns; and a rough goat with a notable horn between his eyes, came from the west and overcame the ram and trampled him under foot. Then the goat grew very strong; and when he was strong, the great horn was broken, and in its place came up four notable horns. Out of one of them came forth a little horn which waxed exceeding great, until he magnified himself even to the Prince of the host; that is, claimed to be equal to the Prince of the host.

While the prophet was watching this little horn persecuting the people of God on the earth, his attention was arrested by a conversation between two heavenly beings, which he records as follows: Then I heard one saint speaking, and another saint said unto the Numberer of secrets, or the Wonderful Numberer, which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And He [the Wonderful Numberer, the Prince of hosts] said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. (Dan. 8:1-14, margin) Daniel did not understand the vision, and One having authority over the heavenly forces commissioned the angel. Gabriel to make him understand it. Gabriel then gave the following brief explanation:

The ram which thou sawest having two horns are the kings of Media and Persia, and the rough goat is the king of Grecia:and the great horn that is between his eyes is the first king [Alexander the Great].

He then said that the four kingdoms into which Grecia would be divided, represented by the four horns, would not be as strong as Grecia, but that the kingdom represented by the little horn; viz., the Roman kingdom, which grew out of the four horns, would destroy the people of God, and would even stand up against the Prince of princes Himself when He should come to the earth. This last view was more than Daniel could endure. When he saw that this power would even take the life of the Prince of princes, he fainted; and when Gabriel said, The vision of the evening and the morning which was told is true, he found it was useless to proceed, as Daniel was not able to comprehend. (Dan. 8:20-27)

Daniel was sick for some days, but soon began to pray for a full explanation of the vision. We have his prayer recorded; it is not long. When he began to pray, God in heaven commissioned Gabriel to go and answer the prophet's prayer, and before he had finished praying the angel touched him. (Dan. 9:1-23) Heaven and earth are brought very near together by the prayer of faith. The one who holds on by simple faith until an answer is sent from heaven, is beloved by the Lord. (Dan. 9:23)

Gabriel assured Daniel that he was come to give him skill and understanding, and told him to consider the vision. All had been made plain except the question asked the Wonderful Numberer, and His reply. All heaven is interested in the work of God on the earth, and it was not idle curiosity but intense interest which prompted the question, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? The word sacrifice is given in italics in the authorized version of the Bible, showing that it was supplied by man's wisdom, and does not belong to the text.

At the time the question was asked, the sanctuary, or temple built by Solomon, lay in ruins, and God's people were in captivity in a foreign land. The vision had revealed to the angels as well as to Daniel that far down in the future a power would arise that would bring a worse persecution upon the people of God than they had ever experienced, which was fulfilled in the twelve hundred sixty years of papal persecution, known in history as the Dark Ages. (Dan. 8:23-25) This persecution could not affect the heavenly sanctuary, as no earthly power can reach heaven; but it trod underfoot the host who worshiped toward the heavenly sanctuary, and by depriving the people of the word of God, it obscured the correct knowledge in regard to the heavenly sanctuary for a long period of time.

When the Wonderful Numberer answered the question, He directed His words to Daniel instead of to the one who asked the question. None but the Father or the Son could reveal the time appointed for the great court of judgment to convene in the heavenly sanctuary. It was. Christ then, who numbered the years to intervene before the opening of the great judgment. He is truly called the Numberer of Secrets, or the Wonderful Numberer. (Dan. 8:13)

When Daniel was told to consider the vision, no doubt the words addressed directly to him would come into his mind: Unto two thousand and three hundred days [evening, morning]; then shall the sanctuary be cleansed. (Dan. 8:14) As Daniel's mind reviewed these words, Gabriel began the explanation of the portion of the vision he had been unable to explain during his previous visit.

The prophecy regarding the two thousand three hundred days of Dan. 8:14 is one of the grandest prophecies in the entire Bible. There are other lines of prophecy that foretell the rise and fall of nations, but the two thousand three hundred days definitely locates two of the greatest events in the history of all mankind; viz., the time when Christ would come to the earth and offer Himself as a ransom for the lost race; and the opening of the great tribunal in heaven, when the Judge of all the earth will decide the eternal destiny of every soul that has ever lived upon the earth.

During Gabriel's first visit to Daniel, he explained the symbols of the ram, the rough goat, and the four horns, and gave an account of the work of the little horn; but Daniel fainted before he had explained the two thousand three hundred days; therefore when he returns to give the prophet skill and understanding and asks him to consider the vision, he immediately introduces the subject of time. His first words are, Seventy weeks are determined upon thy people, and upon thy holy city. The word determined signifies cut off from some longer period of time. The only time period under consideration is the two thousand three hundred days. Therefore, seventy weeks were to be cut off from that period, and allotted to the Jews and their holy city. (Dan. 9:24-27)

A day in prophetic time represents a year of real time. (Num. 14:34; Eze. 4:6) Seven years make a week of years. (Gen. 29:27) Seventy weeks would be 70 x 7 = 490 years. Four hundred and ninety years were determined upon the Jewish people to accomplish six things; viz.,

1. To finish the transgression, to commit the crowning act of all transgression,- take the life of the sinless Son of God. 2. To make an end of sin. Christ partook of death, that through death He might destroy him that had the power of death, that is, the devil, and thus forever end all sin. (Heb. 2:14) 3. To make reconciliation for iniquity. Christ made peace through the blood of His cross, and reconciled all things unto Himself. (Col. 1:20) 4. To bring in everlasting righteousness. The death of Christ opened the way by which every son and daughter of Adam could obtain everlasting righteousness if he desired it. 5. To seal up the vision Events transpired within those four hundred-ninety years that sealed, or established, the entire vision of the two thousand three hundred years. 6. To anoint the most holy. When the time came to begin the service in the earthly sanctuary, the entire sanctuary was anointed; (Ex. 40:9) and when Christ entered the heavenly sanctuary to perform the work of which the earthly service was a type, the heavenly sanctuary was anointed, before He began His ministry in the first apartment. The heavenly sanctuary is spoken of as most holy to distinguish it from the earthly.

Wonderful changes were wrought in the history of the church during that four hundred ninety years. After the angel had enumerated the events to take place during that period, he told Daniel where to locate it in the history of the world, by announcing the date of the beginning of the period; Know, therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks' the street shall be built again, and the wall, even in troublous times. (Dan. 9:24,25)

The long period of two thousand three hundred days from which the seventy weeks, or four hundred ninety years, were cut off, began with the going forth of the great threefold commandment (Ezra 6:14) a to restore and build Jerusalem, which went forth 457 B.C. This decree did not go into effect until about the middle of the year, (Ezra 7:9) which would make the exact date for the going forth of the decree 456 1/2 B.C.

Gabriel divides the seventy weeks into three divisions; viz., seven weeks, sixty, two weeks, and one week. (Dan. 9:25) The prophet Nehemiah gives an account of the rebuilding of the walls during troublous times.

The seven weeks and the sixty-two weeks, or sixty-nine weeks in all, were to extend to Messiah the Prince. Sixty-nine weeks equals 69 x 7 = 483 years. This taken from 456 1/2 B.C. brings us to 26 1/2 A.D. In the spring of A. D. 27, or 26 1/2 A. D., Jesus at His baptism was anointed with the Holy Ghost, and henceforth was the Christ, the Messiah, the anointed One. (John 1:4, Luke 3:21,22; Acts 10:38)

After the seven weeks and the threescore and two weeks passed, Messiah was to be cut off, but not for Himself. He died to atone for the sins of the world. After stating that the Messiah would be cut off, Gabriel adds, He shall confirm the covenant with many for one week:and in the midst of the week He shall cause the sacrifice and the oblation to cease. (Dan. 9:27) Christ's ministry after His baptism continued three and one-half years, or half a prophetic week.

Christ was cut off in the midst of the seventieth week, (Dan. 9:26, Is. 53:8) but the entire seventy weeks had been determined upon the Jews. Christ directed His disciples to begin their work at Jerusalem, and it was not until the stoning of Stephen in A. D. 34, or three and one-half years after the crucifixion, that the gospel went to the Gentiles. The covenant was confirmed by the disciples, (Heb. 2:2,3) for they confined their labors to the Jews until 34 A. D., the close of the period allotted to that people. (Acts 8:1-4)

The seventy weeks, or four hundred ninety years, ended in A. D. 34. Four hundred ninety years taken from the entire period of two thousand three hundred years, leaves eighteen hundred ten years of the period remaining in A. D. 34 [2300 - 490 = 1810]. This added to A. D. 34 brings us to eighteen hundred and forty-four A. D. [34 + 1810 = 1844].

Unto two thousand and three hundred days [years]; then shall the sanctuary be cleansed. (Dan. 8:14) The earthly sanctuary ceased to exist long before this date; but the time had come for the antitype of the cleansing of the sanctuary, the work performed on the day of atonement in the earthly sanctuary, to begin in the heavenly sanctuary. In 1844 the great Court from which there is no appeal convened in the most holy place of the heavenly sanctuary.

This wonderful prophecy of two thousand three hundred years began with the restoration of God's people to their earthly possessions, and the rebuilding of the holy city Jerusalem; but again the Jews proved unfaithful to their trust, and the land of promise with the holy city passed from their control into the hands of the heathen.

The coming of Christ and His death on Calvary, like a great seal, fixes definitely the entire prophecy, and insures the inheritance of the earth to the faithful; and the judgment which opened at the close of that wonderful period of prophetic time will give to the faithful a court title to the eternal inheritance and the city of God, the New Jerusalem.

Note:- The twenty-three hundred days, or years of Dan. 8:14 is the longest line of prophecy in the Bible with definite dates, marking the beginning and close. It locates four very important events: 1st, the baptism of Christ; 2nd, the crucifixion of Christ; 3rd, the gospel going to the Gentiles; 4th, the opening of the investigative judgment in heaven. The crucifixion of Christ in the midst of the seventhieth week sealed the vision, and established the other dates.

Events definitely located by the two thousand three hundred years

Baptism of Christ. Dan. 9:25; John 1:41, margin; Luke 3:21.
Death of Christ. Dan. 9:26, 27.
Anointing the heavenly sanctuary. Dan. 9:24.
Gospel going to the Gentiles. Dan. 9:27; Heb. 2:3; Acts 8:4.
Opening of the investigative judgment. Dan. 8:14.

Chapter 28

 The Feast of Trumpets

THE trumpet was not only used as a musical instrument among the ancient Israelites, but it also filled an important place in their religious and civil ceremonies. It was associated with the entire life of the children of Israel. It was used on their joyful days and on their solemn days; and at the beginning of every month it was sounded over their burnt-offerings and their peace-offerings. It was to be a reminder to the Israelites of the Lord their God. (Num. 10:10)

In obedience to the command of God, Moses made two silver trumpets to be used in calling their assemblies and in regulating the journeyings of the children of Israel. (Num. 10:2) When the priests blew both the trumpets, all the people were to assemble at the door of the tabernacle; if one trumpet sounded, only the princes responded. (Numbers 10:2-8)

The call for summoning to the religious assemblies was different from the sound of an alarm, which was blown to gather the army for war. God promised that when they blew the alarm for war, they should be remembered before the Lord, and should be saved from their enemies. (Numbers 10:9)

In the time of Solomon, great skill was shown in the blowing of trumpets, so that the notes from one hundred and twenty trumpets came forth as one sound. (1 Chron 5:12)

When God wished to gather the hosts of Israel at the base of Mt. Sinai to listen to the proclamation of His holy law, from the midst of the glory of the Lord that covered the mountain, the voice of the trumpet exceeding loud was heard, and the people trembled; and as the voice of the trumpet sounded long, and waxed louder and louder, even Moses, that holy man of God, said, I exceedingly fear and quake. (Ex. 19:16,19; Hebs 12:21)

God designed that every blast of the trumpet blown by His people, whether for joy or for sorrow, for worship or for war, should be a memorial, or reminder, of the power of God to comfort, sustain, and protect His people; that they may be to you, He said, for a memorial before your God:I am the Lord your God. (Num. 10:10)

Every child of God having full faith in the promises, who went forward and blew the trumpets in obedience to God's command, beheld the deliverance of the Lord, whether confronted by obstacles as high as the walls of Jericho, Josh. 6:4,5) or by enemies as numerous as the hosts of Midian. (Judges 17:19-23)

While the sound of the trumpet was often heard by the children of Israel, yet there was one day in each year especially set aside for the purpose of blowing the trumpets. Of this day the Lord said: In the seventh month, on the first day of the month, ye shall have a holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. (Num. 29:1)

Each month of the year was ushered in with the sound of the trumpet, (Num. 20:10) and eleven sacrifices were offered; but on the first day of the seventh month, in addition to the eleven offerings slain the first of each month, ten other sacrifices were offered. (Num. 28:11-15; 29:1-6) The day was kept as a ceremonial or annual sabbath, and was one of the seven days of holy convocation connected with the annual feasts. (Lev. 23:24)

This Feast of Trumpets was a memorial. Some have thought it to be a memorial of the creation of the world, as it was celebrated at the year's end, or revolution of the year, (Ex. 34:22) and might have been a memorial of the time when all the sons of God shouted for joy at the creation of the world. (Job 38:4-7) Dr. William Smith says' The Feast of Trumpets...came to be regarded as the anniversary of the birthday of the world.

It is quite evident that, like the Passover, the Feast of Trumpets was both commemorative and typical. It came ten days before the day of atonement, the type of the great investigative judgment which opened in 1844, at the end of the long prophetic period of the twenty-three hundred years of Dan. 8:14.

In the type the trumpets were blown throughout Israel, warning all of the near approach of the solemn day of atonement. In the antitype we should expect some world-wide message to be given in trumpet tones, announcing the time near when the great antitypical day of atonement, the investigative judgment, would convene in the heavens, (Dan. 7:9,10) Beginning with the years 1833-34 and extending down to 1844, such a message was given to the world in trumpet tones, announcing, The hour of His judgment is come. (Rev. 14:6,7)

William Miller and others, in their study of the declaration in Dan. 8:14, Unto two thousand and three hundred days; then shall the sanctuary be cleansed, found that this long prophetic period would end in 1844. They failed to connect this text with the ancient typical sanctuary, but applied the term sanctuary to this earth, and taught that in 1844 Christ would come to the earth to cleanse it and judge the people.

William Miller was joined by hundreds of other ministers in America, who proclaimed this message with great power. Edward Irving, with many other consecrated men, preached the same in England; while Joseph Wolff and others heralded it in Asia and other portions of the world.

During the ten years preceding the tenth day of the seventh month (Jewish time) in 1844, every civilized nation on the earth heard in trumpet tones the announcement of the message of Rev. 14:6, 7, The hour of His judgment is come. This message was due at this period of the world's history. Paul in his day preached of a judgment to come, (Acts 24:25) but the burden of the message given during these years was, the hour of His judgment is come.

The fact that the men who proclaimed this message misunderstood the full import of it, did not prevent their fulfilling the antitype of the ancient type. When the followers of Christ cried before Him, Blessed be the King that cometh in the name of the Lord, (Luke 19:35-40) and spread palm branches in the way, believing that Jesus was entering Jerusalem to take the earthly kingdom, they fulfilled the prophecy of Zech. 9:9. If they had known that in a few days their Lord would hang upon the accursed tree, (Gal. 3:13) they could not have fulfilled the prophecy; for it would have been impossible for them to rejoice greatly.

In like manner the message due to the world between 1834 and 1844 could never have been given with the power and joyfulness demanded to fulfil the antitype, if those giving it had understood that the Saviour, instead of coming to this earth, was to enter the most holy apartment of the heavenly sanctuary, and begin the work of the investigative judgment.

God hid from their eyes the fact that there were two other messages to be given to the world before the Lord should come to the earth in power and glory; (Rev. 14:6-14) that He could not come until they had fulfilled the antitype. Then to comfort them in their disappointment, He allowed them by faith to look within the heavenly sanctuary, (Rev. 11:19) and catch a glimpse of the work of their great High Priest officiating for them.

The prophet Joel evidently connected the closing work of the gospel on earth with the blowing of the trumpets, for he writes as follows: Blow ye the trumpet in Zion, and sound an alarm in My holy mountain:let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. (Joel 2:1)

The sound of trumpets was heard many times in the past, from the trumpet of the Lord's host upon Mt. Sinai, when the whole earth shook, (Heb. 12:16) to the blast of the rams' horns before the walls of Jericho.

The time is coming when me trumpet of the Lord will again be heard by mortals, when its notes will shake not the earth only, but also heaven. (Heb. 12:26) The clear notes of that trumpet will penetrate the deepest recesses of the earth; and, just as anciently the trumpet summoned all Israel to appear before the Lord, so every child of God sleeping in the earth will answer the trumpet call, and come forth to meet his Lord. In old ocean's caverns the clarion tones will be heard, and the sea, obedient to the call, will give up the dead that are in it. (Rev. 20:13) The whole earth will resound with the tread of the innumerable company of the redeemed, as the living and the resurrected saints gather to meet their Lord in answer to the welcome summons of the last trumpet call that will be given on this sin cursed earth. (1 Cor. 15:51,52; 1 Thess. 4:16,17)

Then all the discordant notes will forever cease, and the redeemed will hear the Saviour say, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. (Matt. 25:34)

In the ancient typical service, as the people of God met for worship at the beginning of each month and upon the Sabbath, in obedience to the clear notes of the silver trumpets; in like manner we can imagine that when the earth is made new, and from one new moon to another and from one Sabbath to another (Isa. 66:2,23) the redeemed assemble to worship before the Lord, it will be in response to the notes of the heavenly trumpets, of which those used in the ancient service were a type.

Chapter 29

 The Day of Atonement, Or the Work in the Second Apartment of the Sanctuary

THE tenth day of the seventh month was the day of atonement. (Lev. 23:27) It was regarded as more sacred than any other day in the yearly round of service. It was a ceremonial sabbath and a fast day. (Lev. 23:30) The Israelite who did not afflict his soul upon that day was cut off from among the people. (Lev. 23:28-30) So sacred is the day regarded, even at the present time, that although the Jews have rejected Christ and few have any regard for the Sabbath, yet when the tenth day of the seventh month comes, no Jew will do any business or work upon that day, however wicked he may be.

There were several sacrifices offered upon the day of atonement. Before he entered upon the regular work of the day, the high priest offered a bullock for himself and his house. (Lev. 16:6-14)

The chief service of the day was the offering of the goats. Two goats were brought to the door of the sanctuary, where lots were cast upon them, one for the Lord, the other for the scapegoat, or Azazel. (Lev. 16:8) The high priest killed the Lord's goat, and then, clad in his gorgeous robes, with the breastplate of judgment bearing the names of the twelve tribes of Israel over his heart, and the sacred onyx stones with the names of the tribes on his shoulders, (Ex. 28) he passed with the blood of the goat into the most holy place. Just as he entered within the second veil, carrying the golden censer filled with coals of fire from the altar before the Lord, and his hand full of incense, he placed the incense upon the coals in the censer, that the cloud of fragrant incense might cover him as he passed in before the visible presence of God, as manifested between the cherubim above the mercy seat. With his fingers he sprinkled the blood upon the mercy seat above the broken law of God. Then going out into the first apartment, he touched the horns of the golden altar with the blood. (Lev. 16:15-19)

When he had made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he went out into the court. In type the high priest now bore in his person all the sins of the children of Israel which had been confessed and transferred to the sanctuary. He then laid his hands upon the head of the scapegoat, 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 the goat was sent away, by the hand of a fit man into the wilderness. The goat bore upon him all the iniquities unto a land not inhabited, a land of separation. (Lev. 16:20-22)

Going back into the tabernacle of the congregation, the high priest laid aside his gorgeous priestly robes, and put on his other garments; (Lev. 16:23) then coming again into the court, he cleansed the court from its defilement of sin. The bodies of the animals whose blood had been taken within the sanctuary, were carried out of the camp and burned. When the sun set on the day of atonement, the sins were all gone into the land of separations, and nothing but ashes remained as a reminder of them. (Lev. 16:24-28)

Thus was carried on the type of that heavenly work which is to decide the eternal destiny of every soul that has ever lived upon the earth. In type and shadow the confessed sins of Israel had been transferred to the sanctuary during all the hear; the cleansing of the sanctuary was the removing of those wins. It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these. (Heb 9:23)

Every sin is marked before the Lord in heaven. (Jer. 2:22) When sins are confessed and forgiven, they are covered. (Ps 32:1) This was typified by their being transferred to the sanctuary, where no human eyes except those of the priest ever beheld the stains of the blood of the sin-offering upon the horns of the golden altar before the veil.

It could not be possible that the books of heaven will always hold the records of sin, or that Christ will always bear the sins of the world. As the typical work was performed at the close of the year, so the cleansing of the heavenly sanctuary will take place near the end of Christ's priestly work. The cleansing of the heavenly sanctuary necessitates an examination of the records - an investigative judgment.

The earthly sanctuary was cleansed on the tenth day of the seventh month of each year; the heavenly will be cleansed once for all. This work was begun in 1844 A.D., at the end of the prophetic period of the two thousand three hundred days. (Dan 8:14) In the typical service the Lord went into the holy of holies on the day of atonement, for He promised that His presence would be there. (Lev. 16:2) The high priest made special preparation for entering upon the service of the day of atonement. (Lev. 16:4-6)

The prophet Daniel was given a view of the antitypical work in the heavenly sanctuary. He describes it thus:

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 ten thousand stood before Him: the judgment was set, and the books were opened. (Dan. 7:9,10)

The Bible was written in an oriental country, and the custom there is to cast down seats for guests. The Revised Version of the Bible renders it, I beheld till the thrones were placed. The position of the Father's throne was changed. Daniel beheld the thrones cast down, or placed, their positions being changed; then the Ancient of days, the Father, took His seat upon the throne. In other words, Daniel beheld the Father's throne changed from the first apartment of the heavenly sanctuary to the second. His attention was attracted by the great wheels which looked like burning fire as they moved beneath the glorious throne of the infinite God. (Eze 10:1-22) Myriads of the heavenly host were gathered to witness the grand scene. Thousand thousands ministered unto Jehovah as He took His seat upon the throne to judge the world.

No mirror ever portrayed the features of the face as accurately as the books of heaven have portrayed the life record of each individual. All are judged out of those things which were written in the books, according to their works. (Rev. 20:12)

Behold the scene. The Father is seated on the throne of judgment. The angels, who have been ministering spirits to those whose cases are to come in review before God, stand ready to obey commands. The books are opened. But there is something lacking yet. Daniel's attention is now attracted to the clouds of heaven - the myriads of angels - bearing the Saviour in before the Father in triumph. (Dan. 7:13,14) Earthly soldiers have often borne in triumph on their shoulders commanders who have led them to grand victories on fields of blood and carnage. Christ, the Commander of the hosts of heaven, has led the angels in many a battle. They fought under Him when the arch-enemy of all righteousness was cast out of heaven. They beheld their Commander die an ignominious death to redeem the lost race. They have sped quickly at His command to save many a soul from being overcome by Satan. The time has now come when Christ is to receive His kingdom, and claim His subjects; and the angels love to bear their mighty Commander in triumph before the judgment-seat, where, as the books reveal one life record after another, Christ confesses the name of every overcomer before the Father and before the innumerable company of angels. (Rev. 3:5)

God's throne is a movable structure. As in the type His visible presence was manifested in the outer apartment of the earthly sanctuary, so in heaven the throne of God was in the first apartment when Christ ascended and sat at the right hand of His Father. But Daniel saw not only the Father and Christ change their position, but the position of the thrones also were changed, when the judgment was set, and the books were opened. Type had met antitype. The high Priest in the heavenly sanctuary entered the most holy place, and as in the type God promised to meet the high priest in the most holy, so the Father passed into the holy of holies before the High Priest, and was there when the angels bore Christ triumphantly in before Him.

The earthly high priest bore the names of Israel on his person as he entered the most holy place; (Ex 39:6-17) but lest some fainting soul might fear he would be forgotten, our High Priest sends down the words, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. And then as if to make assurance doubly sure, He lifts His hands bearing the print of the cruel nails, and says Behold [look], I have graven thee upon the palms of My hands; thy walls are continually before Me. (Isa. 49:15,16)

The early high priest presented blood to atone for the sins of the people; our High Priest pleads His own blood. Father, My blood, My blood, My blood. The earthly high priest carried the censer with the fragrant incense; Christ presents the fragrant righteousness of His own character, which He imputes to every one whose sins are all confessed and covered with His blood when their names come up in review before the great Judge.

In the earthly sanctuary the high priest paused in the first apartment to touch the horns of the golden altar and cleanse it from all sins that had been transferred to it; (Lev. 16:18,19) for while the services of the day of atonement were going forward, if one remembered unconfessed sins, he could still bring his sin-offering and be forgiven. (Num. 29:7-11) So while our High Priest officiates before the Father in the investigative judgment, any one who realizes he is a sinner can come confessing his sins and be forgiven through the merits of Chris, the great Sin-bearer.

Our High Priest, when His work is finished in the inner apartment of the heavenly sanctuary, will tarry a moment in the outer apartment, that the sins which have been confessed while He was in the most holy place may be taken, together with the sins of the righteous of all ages, and carried forth without the sanctuary.

While Jesus pleads as our High Priest, there is hope for every repentant sinner; but when He at last comes forth from the sanctuary, mercy's door will be forever closed. There will be no intercessor then. (Isa. 59:16) In the type, when the high priest came out of the sanctuary, he had made an end of reconciling. When our High Priest comes forth from the sanctuary, He will proclaim, 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) Every case is decided for eternity. Probation is forever ended. All who wait until that time, hoping to be saved, will find no one to plead their case before the Father; they will be eternally lost.

In the type, after the high priest had finished the work within the sanctuary on the day of atonement, he came forth bearing the sins of all Israel, and placed them upon the head of the scapegoat. The scapegoat had no part in reconciling the people to God. The work of reconciling was all ended (Lev. 16:20) when the scapegoat was brought forward to act his part in the service. The only work of the scapegoat is to act as a vehicle to carry the sins of the righteous into the land of separation.

The term scapegoat has become a synonym of an evil one. Azazel, the Hebrew rendering of scape goat, is a proper name, and is understood to represent the devil. When our High Priest has finished His work in the heavenly sanctuary, He will place all the sins of the righteous, which He has borne thus far, upon the head of Satan, (Ps. 7:16) the instigator of sin. Satan will then be left upon the desolate earth, (Jer. 4:23-27; Zech. 1:2,3) a land not inhabited, for one thousand years. At the end of this time he will be loosed for a season and then burned to ashes in the fires of the last day. (Rev. 20:9,10, Mal. 4:1-3, Eze 28:18,19)

In the type, after the high priest had placed the sins of Israel upon the head of the scapegoat, he left the robes worn while officiating as high priest in the sanctuary, and put on other garments, and began a work in the court. He had the bodies of the animals whose blood had been carried into the sanctuary taken without the camp and burned. At the close of the day, ashes were the only thing to be seen of the sin-offerings.

Our High Priest lays aside His priestly garments, and clad as King of kings He rides forth a might Conqueror to gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire. (Matt. 13:41,42) Christ comes to set in order the antitypical court - this earth; and when the great antitypical day of atonement ends, nothing will remain that will in any way be a reminder of sin, except the ashes under the feet of the righteous. (Mal. 4:3)

The word atonement means at-one-ment; and when Christ pronounces the decree which determines the eternal destiny of every soul He and the subjects of His kingdom are at-one-ment. Sin will never again separate Christ from His people.

But the territory of His kingdom is still cursed by sin, so the at-one-ment of Christ and His kingdom will not be complete in every sense of the term until from the fires of the last day (after the 1000 years) there comes forth a new earth with every mark of the curse removed. Then not only the subjects of Christ's kingdom, but the entire earth, will be at-one-ment with Christ and the Father. (Isa. 62:4) Sin will never again arise to mar the earth; but it will be the home of the redeemed forever.

Chapter 30

 Duty of the Congregation on the Day of Atonement

GOD expected His ancient people to serve Him faithfully every day in the year, and He accepted their services; but when the day of atonement came, there were special requirements enjoined upon them during that day, which, if they failed to observe, they were cut off from the people of Israel.

God has accepted the service of His people down through the ages; but when the antitypical day of atonement arrived, and the investigative judgment opened in the heavenly sanctuary, God expects the antitypical congregation on earth to fulfil their part of the antitype just as faithfully as Christ, our High Priest, fulfills His part in the heavens.

Anciently the congregation was not accepted as a whole; but it was an individual work. (Lev. 23:29,39) So today each one answers for himself before God. We must not content ourselves by doing just as our fathers did, who passed away before the judgment opened in the courts of heaven. God requires special service of His people now. They are to live while their cases are being decided in heaven, and Satan brings to bear upon the last generation, which are weaker physically than any previous generation, all the wisdom he has gained in a six thousand years' warfare. Those who, in the investigative judgment, are accounted worthy, will live for a time without a Mediator. Their experience will be different from that of any other company that has ever lived upon the earth. There are many reasons why God in His infinite mercy has enjoined special duties upon the last generation, that they might be more strongly fortified against the attacks of the enemy, and not be overthrown by his devices.

In the ancient service, if an individual failed to keep the day of atonement as God directed, his sins were not confessed over the scapegoat by the high priest; but he was cut off from among the people of God (Lev. 23:28-30) The individual who, during the antitypical of atonement, or the investigative judgment, thinks that Christ will plead his case while he himself ignores the work God has enjoined upon the antitypical congregation, will find at last that his name is blotted out from the book of life. We are saved by faith in our High Priest, but faith without works is dead (James 2:17) If we have a living faith, we shall gladly do as the Lord directs.

Four things were required of each individual member of ancient Israel on the day of atonement - the twenty-four hour period in which the typical work of atonement was performed, and which was an example and shadow of the real work.

1. The day of atonement...shall be a holy convocation unto you. 2. You shall afflict your souls. 3. Offer an offering made by fire unto the Lord. 4. You shall do no work in that day. (Lev, 23:27,28)

That day was to be a holy convocation. The people were to assemble for religious worship. Paul speaks thus of individuals who, in the days when the High Priest should soon come forth form the heavenly sanctuary, would forsake the religious assembly: 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....Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more as ye see the day approaching.

The one that takes no pleasure in meeting with those of like faith to worship God, has an evil conscience, and has lost faith in the near coming of our High Priest from the heavenly sanctuary. There is a special blessing in worshiping with others. God promises that where even two or three are gathered in His name He will meet with them. (Matt. 18:20) This first requirement is a spiritual thermometer by which every Christian can test his spiritual condition. If he absents himself from the worship of God because he takes no pleasure in it, his spirituality is very low.

Each individual was to afflict his soul - search his heart, and put away all sin, spend much time in prayer. With this was connected abstinence from food. This was so forcibly impressed upon the minds of ancient Israel that even at the present day, the Jews fast upon the tenth day of the seventh month.

The individual who realizes that the judgment is going on in the heavenly sanctuary, and that his name will surely be presented before that great tribunal, will search his heart and pray earnestly that God will accept him or her. We need often to meditate upon the work of our High Priest in the heavenly sanctuary, lest by having the mind filled with earthly thoughts, we, like the foolish virgins, will find when too late that the bridegroom has come, the door is shut; that the work is finished, and we have no part in it.

In the typical service the congregation in the court listened for the tinkling of the golden bells on the robes of the high priest, and in that way followed him in his work. Our High Priest has given signs in the heavens, in the earth, and among the nations to mark the progress of His work; and he said that when we see these signs fulfilled we are to know that He is near, even at the door. (Luke 21:25-33; Matt. 24:29-35)

The antitypical day of atonement covers a period of years. In the type there was a fast of twenty-four hours required. During this one day there was to be complete control of the appetite; and it was a type of the self-control to be exercised during the antitypical period of years. God designs that His people shall be masters of their appetites, and keep under the body. (1 Cor. 9:27) Satan would give loose rein to the appetite, and let it control the person.

In spite of the fact that an army of faithful workers are doing all in their power to withstand the flood of intemperance, Satan is working with such power that drunkenness and crime are increasing in the earth at an alarming rate. Back in 1844, when the investigative judgment opened in heaven, only men and a few women were slaves to tobacco; but now thousands of children are being destroyed by it, and many women are addicted to the filthy habit. Wineries and breweries are increasing in the land, and intoxicating beverages are served in thousands of homes.

God calls upon His people to be masters of their appetites instead of slaves to it. That they may have clearer minds to comprehend divine truth and follow the work of their High Priest in the heavenly sanctuary.

How few are willing to deny themselves the things their appetite craves, even when they know the claims of God! The prophet Isaiah, looking down through the ages, describes the state of things as follows: In that day did the Lord God of hosts call to weeping and to mourning and to girding with sackcloth; and behold, joy and gladness, slaying oxen, and killing sheep, eating flesh and drinking wine. (Isa. 22:12,13) What a vivid picture of the present condition of the world! God calls upon His people to afflict their souls, to control their appetite, to partake of food that will give good blood and a clear mind to discern spiritual truths; but instead of obeying, they engage in eating flesh and drinking wine. The prophet records the final results Of this course: It was revealed in mine ears by the Lord of hosts, surely this iniquity shall not be purged from you till you die. (Isa 22:14)

The Saviour gave special warning against the evil of giving loose rein to the appetite during the time when the records of human lives are being examined and individuals are being accounted worthy or unworthy of eternal life: Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares...Watch you therefore, and pray always that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. (Luke 21:34-36) The warning is against surfeiting- overeating, and drunkenness- eating injurious food. In other words, the Saviour designs that His people, during the antitypical day of atonement, shall take heed to both the quantity and the quality of their food. One can becloud the mind and ruin the health by overeating of the best of food. The glutton and the drunkard are classed together: Be not among wine bibbers; among riotous eaters of flesh; for the drunkard and the glutton shall come to poverty. (Prov. 23:20,21)

Our first parents failed on the test of appetite (Gen 3:1-6) but where they failed, Christ triumphed. (Matt. 4:3,4) And it is possible for a Christian, with the indwelling of Christ in the heart, to be complete master of his appetite,- to abstain from food that is injurious, however much the natural appetite may crave it, and not to overeat even of good food.

As He entered upon His earthly ministry, the Saviour was not only tested upon the point of appetite, but from childhood he was taught to control His desires. In speaking of His childhood, Isaiah says, Butter and honey shall he eat, that He may know to refuse the evil, and choose the good. (Isa. 7:14,15) His manner of eating developed in Him spiritual power to discern between good and evil. Many who have gone into drunkards' graves have eaten butter and honey, but Jesus ate it in a way to develop spiritual strength. He ate it according to the Bible rule. There are three texts which, taken together, contain a rule for eating honey, and the same rule will apply to all food that is good. They read as follows: My son, eat thou honey, because it is good. (Prov. 24:13) Hast thou found honey? eat so much as is sufficient for thee. (Prov. 25:16) It is not good to eat much honey. (Prov. 25:27) The one who follows the above instruction, and eats none but good food and only so much as is sufficient, will enjoy good health and a clear mind. God wishes His people to have good health, with souls free from condemnation. (3 John 2) Satan delights in beclouding the brain and destroying the health. All who will fulfil the antitype will be masters of their appetites, that they may prepare to meet the Saviour when He comes to the earth as King of kings, and Lord of lords.

The third requirement enjoined upon the typical congregation on the day of atonement was to offer an offering made by fire unto the Lord. The offerings made by fire were consumed upon the altar. In the antitype we do not offer burnt-offerings of bullocks and rams; but God expects us to fulfil the antitype of the offering consumed upon he altar. He desires that the whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ; (1 Thess. 5:23) that the entire life of the Christian be laid upon the altar, ready to be used as the Lord directs. None can do this who do not daily accept Christ as their sin-offering, and know what it is to be accepted in the Beloved.

The day of atonement was kept as a ceremonial sabbath by the ancient congregation. (Lev. 23:31) All work was laid aside, and the entire thought was given to seeking God and serving Him. God's work was given the first thought during the entire day. Such was the type; but it does not follow that on the antitypical day of atonement no one should attend to personal business, for God never intended His people to be slothful in business. (Rom. 12:11) He promises to bless them in temporal things if they fulfil the antitype by looking to His service first, and their temporal interests second. (Matt. 6:31-33) This was beautifully taught by the Saviour's words: Take heed to yourselves, lest at any time your hearts be overcharged with...cares of this life, and so that day come upon you unawares. (Luke 21:34)

Satan is liable to entrap more well-meaning people in this snare than in any other of his many deceptions. They have no time to study God's word and pray, until, for lack of spiritual food and communion with god, they become so weak spiritually that they accept the doubts and unbelief the enemy is constantly pressing. When the time comes that hey think they do have time to study their Bibles, they find they have lost all relish for God's word.

God is testing the great antitypical congregation. Who will fulfil the antitype and not forsake the assembly of God's people? Who will keep a clear mind by controlling the appetite, and a pure heart by prayer and deep heart-searching? Who will lay all their interests upon God's altar, to be used for His glory, and never let the cares of this life crowd out God or a study of His word? Over such as these our High Priest will say, He that is righteous, let him be righteous still; and he that is holy let him be holy still. (Rev. 22:11)

Continued Next Month

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