The Sanctuary Study

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OntheDL

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We know the Ark contained a miniature Holy Place - the resurrected Rod a type of the lampstand, and the hidden manna, a type for the Bread of Presence. The High Priest also brought in a censer full of incense - a type of the golden altar. Thus the HP ministration continued in the MHP.

A quick question:

When the Levites brought the ark into Solomon's temple, 2 Chronicles says this:


"There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt." 2 Chronicles 5:10

Had the hidden manna and Aaron's rod been removed since?

Jon


Yes, it wasn't in our previous studies? I have to double check that.

The hidden manna and Aaron's rod had served their purpose before the Ark came to its final resting place.
 
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A quick question:

When the Levites brought the ark into Solomon's temple, 2 Chronicles says this:

"There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt." 2 Chronicles 5:10

Had the hidden manna and Aaron's rod been removed since?

Jon

The Aaron's rod and the pot of manna were absent from Solomon's temple. The scriptures are silent on what had happened to. Ellen White saw in a vision that they are now in the Heavenly Sanctuary, EW p32.

Perhaps the silence of the scriptures suggest that in the plan of salvation, those who enter into the presence of Lord will hunger no more and neither will suffer the second death.
 
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The Day of Atonement

All my judgment is Christ's

Trumpets announced the impending judgment
The events leading up to the Day of Atonement is of special interest. The Feast of Trumpet, the ten penitential days, Rosh Hashanah, the 1st day of the 7th month, Tishri, reaches climax with the Day of Atonement. Moses made two silver trumpets. (Numbers 10:2). These were to be blown at special times of solemnity or joy. They were to remind the Israelites of the power of the Lord their God (Num. 10:10). The trumpets were blown in conquests (at Jericho and against the Midianites). Those who went forward in faith, doing God’s bidding at the blowing of the trumpets, saw the deliverance of the Lord (Josh. 6:4,5; Judg. 7:19-23).

The blowing of the trumpets was relayed to all the land of Israel and warned that the Day of Atonement was approaching. Prior to 1844, the Millerites proclaimed to the world the coming of the judgment hour.

The Day of Atonement represents judgment
The word cleanse used in Daniel 8:14 in tasdaq in Hebrew. OT:6663 tsadaq (tsaw-dak'); a primitive root; to be (causatively, make) right (in a moral or forensic sense): KJV - cleanse, clearself, (be, do) just (-ice, -ify, -ifyself), (be turn to) righteous (-ness).

From the definition, we can see cleanse means to clean, purify or to make right, to make righteous, to cleanse sins. The cleansing of the sanctuary was to be performed in the Day of Atonement (Yom Kippur). This is recorded in Leviticus 16 meaning the sanctuary is finally atoned for and declared clean.

“The Day of Atonement (at one ment) is recognized by all the jews as the day of judgment.” (Baeck, L. 1948. The Essence of Judaism, p.167). “Yom Kippur is solemn and is regarded as a day of judgment ....” (Collier’s Encyclopedia, 1965, vol. 23, p.702).

Rev 14:6&7 announce the approaching of the God’s day of judgment in the First Angel’s Message.
In our antitypical world, about 10 years before 1844, there was a world wide revival among different denominations announcing the coming of the God’s judgment, the beginning of Adventism movement.

God instituted into the Jewish economy 7 annual feasts. As with the New Year’s Day, Jan 1st, they all fall on different day of the week from year to year. The daily sacrifices were not to be interrupted by the Day of Atonement or any annual feasts. One was offering in the morning, the other in the evening. This represents God’s salvation continually available to man.

Different types of animals were offered for sin offerings (Lev 4&5). The animals all represented Christ. Dove: loving, lamb: obedient to Father’s will, Bull: laboring, patient,…. In addition to priests and congregation of Israel, the common people (non-Jews) were instructed to offer sacrifice (Lev 4:27). This indicated the plan of salvation was not for Jews exclusively but for all mankind even before the death of Christ.

The priests partook the flesh of the sin offering in the size of olive---maintained by Jewish rabbis. It’s about the size our communion bread. This symbolizes Christ became sin for us. The blood of the animal from the daily sacrifice was, some poured out at the base of laver, some imprinted onto the horns of altar, some sprinkled onto veils of the sanctuary before the Holy Place (Lev 4:17). Imagine the odor from the veil which was stained with the blood offering accumulated throughout the year!

Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal. God commanded that an atonement be made for each of the sacred apartments. "He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness." [LEV. 16:16, 19.] An atonement was also to be made for the altar, to "cleanse it, and hallow it from the uncleanness of the children of Israel." [LEV. 16:16, 19.] ---GC88, p418

But the most important question remains to be answered: What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary, is stated in the Old-Testament Scriptures. But can there be anything in Heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. "Almost all things are by the law purged with blood; and without shedding of blood is no remission. 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. 9:22, 23.] even the precious blood of Christ. ---GC88, p417.

As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. This necessitates an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. ---FLB, p206

The sins were not merely forgiven and forgotten. Sins were transferred from the sinner to the animal. The blood that carries the sin was also transferred to the Holy Place. If the blood was only poured out and spilled at the base of altar or laver, we would have been of all man the most miserable. Christ ascended to heaven. And this was symbolized in the daily service.

Various Functions of the Atonement
Atonement for sins cannot be made without the shedding of blood (Lev. 17:11; Heb. 9:22). There are several aspects to the atonement:

Sacrificial atonement.
When an animal (representing Christ) was sacrificed for sin, its spilt blood was regarded as making atonement (Exod. 29:36). When the sanctuary system of worship was initiated, the offerings were made in the courtyard of the sanctuary signifying that Christ would suffer and die on this earth (Isa. 53:4,5). Christ’s sacrifice was all sufficient (Heb. 10:12). He declared “it is finished” upon Calvary, John 19:30.

“Christ’s words on the mountainside were the announcement that His sacrifice on behalf of man was full and complete. The conditions of the atonement had been fulfilled; the work for which He came to this world had been accomplished”
(White, E.G. 1940. TheDesire of Ages, p.819).

When we come to Him in faith, we are released from the guilt of sin and are regarded as if we had never sinned; we are justified (Rom. 5:1; 1 John 1:9).

Mediatorial atonement.
Following the sacrifice of the animal victim by the penitent believer, the priest performed a work of mediation on behalf of the believer. The Scriptures clearly state that the priest (representing Christ) “made an atonement” (Lev. 4:20,26,31,35; 5:6,10,13,18; 6:7; 7:7). Since the priest did not participate in slaying the victim, we must conclude that the priest’s work was additional to the sacrificial atonement. This phase of the atonement was essential and took place in the first apartment of the earthly sanctuary. It consisted of sprinkling the blood (Lev. 4:5-7,16,17). [Sometimes the blood was not sprinkled in the holy place but a portion of the flesh of the sacrifice was eaten there to make an atonement - Lev. 6:26; 10:17]. This signified that the priest was mediating on the sinner’s behalf. The priest became a sin-bearer in type, representing Jesus.

These services represented Christ’s work in the heavenly sanctuary which He was able to undertake by virtue of His death. Christ is hence represented as having a work of mediation in the first apartment of the heavenly sanctuary subsequent to His death on the cross (Acts 2:33; 1 John 2:1). The apostle Paul in the epistle of Hebrews informs us also that Christ has a work to perform in the heavenly sanctuary for us (Heb. 9:24). Indeed, we notice that

“Jesus is our High Priest in heaven and what is He doing? He is making intercession and atonement for His people who believe in Him. Through His imputed righteousness, they are accepted of God as those who are manifesting to the world that they acknowledge allegiance to God, keeping all His commandments” (White, E.G. 1962. Testimonies to Ministers and Gospel Workers, p.37).

He has promised to give us help in time of need as we plead with Him (Heb. 4:14-16). The sanctifying influence of the Spirit of God in the life will transform us and make us like Christ in character (Acts 26:18; Rom. 12:2; 2 Cor. 4:6). The righteousness of Christ is imparted to us.

Judicial atonement.
The work on the Day of Atonement was also a work of making atonement (Lev16:16,30). This work occurred in the second apartment of the earthly sanctuary. It is clear from Leviticus 16 that the work on this special day was a work of judgment (vs.29,30). The destinies of the people were settled on that day (Lev. 23:28-30). This represented the closing work of atonement. This was a time when the high priest made final intercession for all those who by their actions and attitudes signified that they wished to be identified with God’s people. The people may have sinned ignorantly; these sins were also represented before the Lord on this day. The work involved sprinkling the blood of the Lord’s goat on and before the mercy seat (Lev. 16:15). By this it was signified that the just demands of the law were satisfied by the shedding of the blood of the Lord’s goat which represented Christ. In the heavenly sanctuary, Christ entered into this final phase of ministry in 1844 (antitypical Day of Atonement or Judgment) to make final atonement for all who might be benefited by His ministry and for the sins which the people have committed in ignorance (Dan. 8:14; Heb. 9:7; White, E.G. 1950. The Great Controversy, pp.480; White, E.G. 1945. Early Writings, p.253). However, He does not cease His intercession on mankind’s behalf during this phase (Heb. 7:25). Jesus’ intercession on behalf of sinners (Rev. 3:5) ensures that the justice demanded by the law is satisfied by God’s mercy. Thus, the salvation of mankind is assured, as is the safety of the universe against sin arising the second time (Ps. 85:9,10; Nah. 1:9). The mediatorial and judicial aspects of Christ atonement represent His intercessory ministry in heaven. The earthly sanctuary was a pattern of the heavenly, and gives us significant insights into the principles of its operation (Heb.9:23,24; Ps. 77:13).
--- The Pattern of Salvation, Warren A Shipton and George D Jackson, Maranatha Media

When the Judicial atonement should be completed, the seventh angel will declare “it is done”, Rev 16:17.
 
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High priest into the Most Holy Place once a year
The Day of Atonement falls on the 10th day of the 7th month, Tishri. It is the most sacred of the biblical calendar and is the only fast day of the calendar year. (Lev 23:32, Acts 27:9). On this day, the high priest washed his body and clad in special linen garments (Lev. 16:2-5). The white linen garment symbolized Christ’s righteousness. And the high priest typified Christ.

Once a year, on the day of Atonement, the high priest alone was allowed to enter into the Most Holy Place (Lev. 16:14,15). This regulation typifies Christ’s continual mediatorial ministry in the Holy Place and Christ judgment in the MHP in the endtime.

We should note the dual typology of the Old Testament high priest. As we have seen in the past, every object in the sanctuary pointed to Christ and also to His professed believer who follows His example, the high priest also represented each believer through justification and sanctification with Christ's righteousness imputed and now imparted enters into the Most Holy Place to face the final judgment.

According to rabbinical tradition, the high priest received cleansing and cladding of the white linen on this day. Nothing he did to receive Christ's righteousness.

The Day of Atonement Ceremonies

First the high priest offered a sacrifice (bullock) as a sin offering for himself and his house (Lev. 16:6). Aaron and his family had to be free from sin in order to be accepted in God’s service. Aaron typified the believers before they enter face judgment.

After Aaron had interceded for himself and his family, the two goats were brought to the door of the sanctuary and lots were cast. The casting of lots determined which was the Lord’s goat (represented Christ) and which was not. The Lord’s goat was offered as a sin offering (Lev 6:9). Notice only one goat functioned as a sin offering . This offering was for all the people, but unlike the daily sin offerings, sin was not actually confessed over the head of the Lord’s goat (Lev 6:15). Carrying the blood of this goat, the priest entered into the most holy place.

The second goat was the “scapegoat” in Hebrew Azazel. When the high priest had made an end to making an atonement for the people and the sanctuary, he symbolically bore all the confessed sins of the congregation in his person. “Christ became sin (offering) for us.” He then placed all these sins symbolically on the head of the second goat. The scapegoat was then led away into the wilderness or land of separation (Lev 6:20-22).

This animal was not sacrificed by the shedding of blood, nor is the death of this goat in the wilderness mentioned. The scapegoat took no part in making an atonement for sin (Lev. 17:11; Heb. 9:22). The Azazel’s goat was a witness and originator and partaker of every sin. The sense in which the word atonement is used in relation to this goat must be viewed in terms of making “reparation for wrong or injury” (Lev 16:10) This represents Satan will ultimately bore all confessed sins and be chain in abyss (this earth desolate) for the millennium. For the unconfessed sins, each sinner will bore them themselves because they are not confessed and not atoned for. This is the unpardonable sin which is sin never confessed and turned away from.

This act signifies that every sin is accounted for and price of sins are finally paid for. The believers of Christ are justified in eyes of God. Though the believers were justified when they accepted Christ’s death in their place, God reserved the record of sin by sprinkling and imprinting the blood throughout the sanctuary. It is by examining/investigating every record of sins, the believer is proven to the universe to have been justified and sanctified in Christ. It is after this act, the record of sins are then eradicated through the act of sending the scapegoat into the wilderness and cleansing of the blood from the veils and sanctuary on this day.

The wicked receive their recompense in the earth. . . . Some are destroyed as in a moment, while others suffer many days. All are punished "according to their deeds." The sins of the righteous having been transferred to Satan, he is made to suffer not only for his own rebellion, but for all the sins which he has caused God's people to commit. His punishment is to be far greater than that of those whom he has deceived.

After all have perished who fell by his deceptions, he is still to live and suffer on.
In the cleansing flames the wicked are at last destroyed, root and branch--Satan the root, his followers the branches. The justice of God is satisfied, and the saints and all the angelic host say with a loud voice, Amen.

While the earth is wrapped in the fire of God's vengeance, the righteous abide safely in the Holy City. Upon those that had part in the first resurrection, the second death has no power. (Rev. 20:6.) While God is to the wicked a consuming fire, He is to His people both a sun and a shield. (Ps. 84:11.)

And a shout of praise and triumph ascends from the whole loyal universe. "The voice of a great multitude," "as the voice of many waters, and as the voice of mighty thunderings," is heard, saying, "Alleluia: for the Lord God omnipotent reigneth." Rev. 19:6. ---FLB p358

The Records of sin plotted out on the Day of Atonement.

One of the lessons learned from the Day of Atonement is that God forgives sin as soon as it is truly confessed and repented. However, the record of these confessed sins remains. This record must also be seen as a record of Christ’s forgiving acts. This is needed to show the accuser and all intelligent beings how sinner were justified for every sin. This record was finally dealt with once a year, when the blood of the Lord’s goat (no sin was confessed over this goat) was sprinkled on and before the mercy seat (Lev. 16:15). This act signified that mercy had satisfied the just demands of the law (the 2 tablets of law stored in the ark under the mercy seat). No record of sins remained at the completion of the ceremony on this day.

This annual ceremony teaches important truths about the heavenly sanctuary (antitype). The cleansing of the earthly sanctuary shadowed the ministry of Christ in the heavenly sanctuary(Heb. 9:23). The Day of Atonement took place before the Feast Tabernacle, Sukkoth. The first falls on the 15th of the 7th month. This indicates the investigative judgment takes place just before His second coming. And it becomes apparent that the record of believers’ confessed sins will be dealt with just prior to the close of this earth probation.

“As the priest entered the most holy place once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly sanctuary at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation and then to cleanse the sanctuary” (White, E.G. 1945. Early Writings, p.253).

At this time Jesus will make final atonement for His people, final intercession before the Father (Dan 7:9,10; Rev 3:5). In 1Timothy 5:24, we are assured that the confessed sins of the penitent believer are blotted out before the execution of judgment (when the Lord returns to give His rewards).

Probation closes afterwards

The general probation closes at the end of Day of Atonement after the judgment. However, the unrepentant sinner had already rejected God’s grace by refusing to accept and partake in Christ’s atoning sacrifice. Individuals who were “cut off” were separated from their brethren (as tares separated from wheat at harvest) and judged unworthy of the right to be called Israelites (Gen. 17:14; Exod. 12:15). Since they were no longer God’s chosen children, they were not entitled to the covenant which promises the eternal inheritance (Rom. 8:17; Gal. 3:29). The concept of eternal damnation is clearly taught by these texts, as in its severest application those who were “cut off” were put to death (Exod. 31:14).

There is no possible salvation after the close of probation as the multitude knocked on the door of the ark in vain after it had been closed. This is the present-truth message that we should all examine our lives and not to get ready but to be ready to face these last days with confidence.
 
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The Timing of the 2300 days
Begin at Daniel 7, Daniel was given a vision in 553BC about Babylon, Medo-Persia, Greece, Rome and Christ's final victory. The vision was explained to Daniel. But Daniel didn't understand it.

Continues in Daniel 8, two years later in 551BC, the visions returned to Daniel as he was shown the ram, the goat, 4 horns and the little horn.

Daniel heard the question: how long shall the vision be concerning the daily sacrifice, the transgression of desolation….Daniel 8:13

The answer:
Daniel 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

The explanation was given by Gabriel to to Daniel vs16-26. The vision is about the endtime vs17 & 19. But Daniel didn’t understand. For the ending of this prophecy was given but the beginning was not. He was greatly troubled and felt sick.

On to the first year of Darius the Persian king 539BC about 14 years after the vision was first given, as the 70years of captivity prophesized by Jeremiah nearing end, Daniel confessed his sins and sins of Israel and prayed to the Lord for his people. At the end of his prayer, Gabriel returned to finish the explanation of the 2300day prophecy.

Daniel 9
21 Yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the former vision, being caused to fly swiftly, came near to me and touched me about the time of the evening sacrifice.
22 He instructed me and made me understand; he talked with me and said, O Daniel, I am now come forth to give you skill and wisdom and understanding.

In most translations, vs21 is cross-referenced to Dan 8:16. As we recall, Dan 8:16-26, Gabriel explained the symbols of the ram, goat, the horns and explained the vision is for the endtime. Daniel understood none of that. For the time prophecy to be understood, now the starting point must be given.

23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
….

70 weeks was given as the beginning of the time prophecy. The word ‘determine’ comes the meaning: cut-off.
OT:2852 chathak (khaw-thak'); a primitive root; properly, to cut off, i.e. (figuratively) to decree:

70 week prophecy was the beginning portion that was cut-off from the 2300day prophecy.

When a bible prophecy is declared, it calls for attention, gives warning. It’s not for prediction, but rather when it came to pass, it vindicates the God and the bearers of the message.

Historical Fulfillment of 2300 Days Prophecy
We know that 70 week/490 year prophecy was fulfilled in history from 457BC to 34AD. God’s probation was closed/finished for the nation of Israel.
1260 year prophecy was fulfilled in history from 538AD to 1798AD when the papacy reigned supreme.

Having the same starting point as the 70 week prophecy, 2300 year prophecy ended in 1844. Did anything happen in 1844?

Lets first consult our ancient handbook of salvation, the earthly sanctuary.

There are 5 pillars before the veil of the holy place. And there are 4 pillars before the veil of the Most Holy Place. There are golden angels embroiled on the veil.

What we can see vividly is that before a believer meets God for the final judgment , he is greeted by the three angels on the veil that covers the Holy of Holies.

The Three Angel’s message is revealed in Revelation 14:6-11.

The Three Angel’s message:
1st: The hour of judgment is near: worship the creator.
2nd: Babylon is fallen.
3rd: Repeats the 2nd angel’s message and warns against receiving the mark of the beast.

Now the question is: anything happened in 1844?

1. In type, beginning on the Feast of Trumpet, 10 days leading up to the Day of Atonement, trumpets were blown to announce the coming of Day of Judgment.

In antitype, beginning at 1833, the Millerites began to proclaim the 1st angel’s message in announcing the coming judgment hour.

2. Babylon has been identified and sins of Babylon exposed. This message is still being preached.

3. The 3rd angel’s message reinforces the 2nd angel’s message in intensity. It warns against partaking the sins of Babylon and receiving the mark of the beast.

Clearly, there is no denial the 3 angel’s message before the judgment has been preached. So something did happen in 1844 on earth. We can’t see what happened in the heaven. But the bible again tells us in type, the high priest one a year entered into the Most Holy on the Day of Atonement.

The Counterfeit Spiritual Movement
Lets look at whatelse happened around that time.

There are no counterfeit 3 dollar bills. 1. 3 dollar bill does not exist. 2. It has little value. Devil counterfeits everything from God. The greater the importance, the greater intensity of war Devil wages on it.

Did the Devil wage a war on the 3 angel’s message religious movement that began around 1844? We know the Devil waged wars on Reformation with great measures.

The Jesuit order was founded to counter-act the reformation. Jesuit inspired Futurism and Preterism to divert people from biblical interpretation of prophecies.
Renaissance and Medici learning(secular learning) were started to complete with bible learning.

The late 1700s, the effort intensified.

Freemasonry was established.
Meritorious Order of Rosy Cross or Rosicrucian was established.
Order of Illuminati was established by Jesuit priest Adam Weinshaupt.
The Jacobin Club was founded, later called the League of Just.
Illuminati’s planned, financed and orchestrated French Revolution where God and the bible were thrown out and goddess of Reason of Liberty was worshipped.

The year 1844 was particularly interesting. No other year in history where so many important historical events took place.

1842, Karl Marx joined the Jacobin Club.
1844, Karl Marx started writing the Manifesto of Communism. Published in 1846.
1844, Sinaitic Text was ‘discovered’ at Mt. Sinai in the monastery of St. Catherine church. Sinaitic Text or Codex Sinaitic is the foundation of all modern (corrupt) translations.
1844, Persian Prophet The Báb announces His revelation, founding Bábism. He announced to the world of the coming of "He whom God shall make manifest." The Baha’i Faith (another Luciferianism) advocates unity of religions. The Baha’i Faith is upheld as the moral standard of United Nations.
1844, Influential North American fraternity Delta Kappa Epsilon is founded at Yale University.
1844, During a meeting held in Nauvoo, the Quorum of Twelve, headed by Brigham Young, is created as the leading body of the Mormon Church.
1844, Charles Darwin began writing the ‘mystery of mysteries’: the Origin of Species.
1848, the Fox sisters, two mediums began to introduce spiritualism to America.

The Message of Separation and Holiness

There are only two major movements in the world today: message of unity in the name of love and peace; the message of separation calling God’s people to come out of the Spiritual Babylon.

Against the 1844 religious movement, the Devil waged a total onslaught on Jesus Christ and His people. But God’s purpose is being fulfilled and He is in control. It’s comforting to know that we truly live in the time of the end. The 1844 message is a part of our sanctuary message. When the Three Angels Message, the true Righteousness by Faith message is loudly proclaimed. The latter rain will surely fall upon us.
 
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FESTIVAL OF TABERNACLES

The Feast of Tabernacles was the last of Israel's festivals, and the most popular pilgrimage at the time of our Saviour (John 7:2; cf. 2 Chron 8:13; Ezra 3:4; Zech 14:16-19). The Hebrews called it Succoth or "The Feast of Booths" (hag ha-succoth) because during it the worshipers lived in structures made of leaves and branches. "Booth," meaning a lair (Jer 25:38; Ps 10:9; Isa 1:8; Jonah 4:5), suggests a simple bucolic hut, while its Greek equivalent (skene or skeuos) has been used for a container (1 Pet 3:7; Matt 12:29; 17:4; 2 Cor 4:7; Acts 27:17; 9:15), the Mosaic tabernacle (Heb 12:9), a tent, and the wings of the Shekinah under which God's people rest secure (Ps 69:11; Job 36:29; 2 Sam 22:11). John used the word to describe the pavilion of love which Christ spreads over the righteous (Rev 7:15; cf. John 1:14), and David long before had rejoiced to see God's saints dwelling "in the house of the Lord forever" (Ps 23:6). All these concepts nestle within the word "booth."

Israel left the Egyptian "house of bondage" for temporary wilderness shelters which not only provided an umbrella from the sun and heat, and the wind and rain, but also suggested Heaven's protection, freedom and happiness during their desert wanderings (Ps 31:21; Isa 4:6; Deut 8:7-15). These ephemeral dwellings evoked ideas of life's transitory nature which in turn awakened longings for permanent homes at the end of their journey.

Huts of Leaves Built About the Tabernacle
For this "festival of the LORD," when later celebrated in Palestine at the different locations which the LORD chose for His Tabernacle, leafy huts were erected wherever a convenient spot could be found near the shrine. After Solomon had built his Temple for God in Jerusalem, these shelters were often erected on the flat roofs of the houses, in the courtyards and streets, and even in the Temple courts. They spilled over the neighboring hills for the distance of a sabbath days's journey (A. Edersheim, The Temple, 277).

Nehemiah has left us a list of the trees used for these booths. Made of the branches of the pine, redolent of fragrant mountain retreats, the palm, emblem of victory, the olive, symbol of fruitfulness, the myrtle, token of modesty, and the willow, memorial of tears shed in captivity, these huts were to be completed by the 14th day of the seventh month, Tishri, and occupied from the 15th, for one week.

During this festal season Jerusalem "bore the appearance of a beautiful forest" (DA 448), painted, however, not with spring's living green, but in the dying reds and golds and browns of autumn. These cascades of leaves, touched with the brush of decay, whispered that man's day would soon be gone, and in this withering foliage Israel read the epitaph of their pilgrim lives. The rustle of the dry leaves rasping out the dirge of a dying order, encouraged the people to think of the eternal renewal.

At the Feast of Unleavened Bread in the spring the wave-sheaf of barley had been consecrated to open the harvest season, and then at Pentecost during the summer the two leavened wave-loaves of wheat flour had been dedicated. Finally at Israel's autumnal "Feast of Ingathering" (Ex 23:16) the season's completed harvests from orchard and vineyard were celebrated.

A Time of Happy Remembering
This week of fellowship provided both the opportunity and the time for God's faithful ones to acknowledge that all their blessings had come from the hand of their bountiful heavenly Father. The Israelites must have sensed with relief that their crops were safely gathered in, the oil pressed from olives, the grapes dried or crushed to yield their treasure, and the work of orchard and field completed for another season. "It was God's design that at this time the people should reflect on His goodness and mercy" (DA 447; Deut 16:13-17). The worshipers assembled at the Sanctuary in holiday mood, prepared to present their songs of praise and their free-will offerings to God in love and gratitude for all His bounties (Lev 23:34-36).

After all preparations had been completed, this festive group of worshipers remained about the Temple from the 15th to the 22nd of Tishri, and the short, bracing autumn days stirred a yearning in their hearts for nightly warmth and gaiety, and invited one and all to join in fellowship at God's Shrine. Household chores were forgotten and each evening the pilgrim families enjoyed a feast with guests from among the needy and lonely: Levites, widows, orphans and strangers (Deut 16:14). "Israelites born" (Lev 23:42) dwelling in booths, recalled the nomadic lives of Abraham and the patriarchs, as well as the forty years in the desert. These experiences of their ancestors stressed that in every age God's wayfarers must be prepared to endure the uncertainties of a life of sacrifice in order to develop trust in Divine guidance (1 Pet 2:11).

Its name, "The Feast of Ingathering, which is in the year's end" (Ex 23:16), called attention not only to the culmination of Israel's sacred festive cycle, but also to the commencement of a period of rest. It marked a point of transition between the pleasant memories of God's past goodness, and the joyous hopes for the future. The Hebrew word "end" here suggests "going out," as well as "coming in," and may be translated "beginning" as well as "ending." It has been used to describe the rising sun (Ex 34:22, margin; Gen 19:23), the birth of a child (Job 1:21; 1 Kings 8:19; Isa 11:1), and suggests a revolution of the seasons. The festive week was to be a time for personal introspection into life's cycles, while keeping in mind that Christ is its "beginning" as well as its "ending."

The Timing of this Pilgrim Festival was Important
The solemn rites of the Day of Atonement, which had been carried out five days previously, had driven each worshiper to an examination of his own life. And then, as Azazel's goat had been led away to disappear in the wilderness, the rite had brought peace to the camp. Almost immediately after this the psalm, "O give thanks unto the Lord for He is good, for His mercy endureth forever" had risen in triumphant tones from the happy pilgrims trudging to the Holy City for the Feast of Tabernacles. The Hebrews sometimes simply called this "the Feast" (1 Kings 8:2; 2 Chron 5:3), and Josephus remembered that in the later years of Jewish history it was considered "the most holy and most eminent" of festivals (Antiquities, VIII:4:1).

Three special Psalms (7, 80, 83, identified by putting the superscripts of Psalms 8, 81, 84, as their subscripts, E. W. Bullinger, The Companion Bible, Appendix, pp. 93 and 95) were sung during this feast, and are called Gittith, from gath, a press, often a winepress (from which Gethsemane, a oil-press, was derived; cf. Jud 6:11). Gittoth (fruit) speaks of the autumn, and suggests harvest thanksgiving and the Feast of Tabernacles. Shoshannim (Ps 44, 68, titles) indicates flowers or lilies, and points to the spring and its hope. These two groups of Psalms were sung during the festivities to remind the perceptive worshipers of the significance of the Passover in the springtime and of the Feast of Tabernacles in the autumn.

The Passover with its Gittith Psalms, teaches the Lord's redemptive power. The Feast of Tabernacles with its Shoshannim Psalms pictures His keeping presence and the consummation of His harvest home. A study of these five Psalms in connection with these pilgrim feasts reveals God's goodness in rescuing and preserving His people.

To the week of celebrations (Deut 16:13) an eighth day was added (PP 540). The first and eighth days, however, were the only ones regarded as "holy convocations," in which no servile work might be done (Lev 23:35,36). These were the last two of the seven ceremonial sabbaths. During the intervening days business might be transacted. Could the sabbath on the first day of this week have pointed back to Eden's peace, while that on the eighth anticipated the rest of Eden restored?

Historical Associations of this Feast
The dedication of the Tabernacle built by Moses (Ex 25:8; A. Edersheim, op. cit., 286), and the consecration of the Temples erected by Solomon (1 Kings 8:2; 2 Chron 7:8), and Zerubabel (2 Maccabees 10:6-8), occurred during the Feast of Tabernacles. These events looked forward to the time when God would erect His "Tabernacle" among the sons of men (John 1:14), by sending them "the Desire of nations" in fulfillment of His promise (Hag 2:7; DA 23). But in spite of these inspiring associations, pre-captivity Israel seems largely to have neglected this festival. In the time of Nehemiah (Neh 8:17) the inspired scribe remembered, as a sad aside, that "since the day of Joshua the son of Num unto that day had not the children of Israel" kept such a Feast.

Overlooked in prosperity, the Feast of Tabernacles was observed in thanksgiving to God by the handful of poor exiles who returned from Babylon to a desolated land and a desecrated Temple. Those who had hung their harps on the willows of Chaldea to weep, made booths of the willows of Canaan to rejoice. This grateful remnant, vintage of the winepress of God's wrath, came back like the returning prodigal to their Father's harvest home, joyously to exchange the mattock of servitude for the palm-branch of salvation, and booths were again built amid the rubble of the Holy City.

The Reading of the Law
Each day, from the 16th to the 20th of Tishri, later called by the Jews "the middle days of the week" (Sukkah 3:15; cf. John 7:14), and especially during the Sabbatical Year, the law was read to the assembled multitudes (Deut 31:9-13), and lectures given to explain the Divine requirements. Ezra himself, for example, read the law "day by day, from the first day to the last" (Neh 8:18). During His final Feast of Tabernacles, Jesus called attention to this practice by His question, "Did not Moses give you the law, and yet none of you keepeth the law" (John 7:19)?

Numerous Sacrifices Marked this Feast
Besides the morning and evening offerings, a large number of sacrifices peculiar to this week's celebration, were presented. These gradually diminished in number from thirty animals slaughtered on the first day, to one bull, one ram, and one kid and seven lambs killed on the eighth (Num 29:35-59; Unger's Bible Dictionary, 360). The total number of burnt- offerings, 70 bulls, 14 rams, 98 lambs and 7 goats, presented during the week, taken cumulatively or in groups, was always divisible by seven. On the eighth day a further 7 lambs plus one bull, one ram and one goat were offered. Altogether 199 victims were slaughtered during this octave.

Seven sin-offerings were killed during the week, pointing to Christ's perfect and completed sacrifice. The cross is not only stamped upon every festal loaf, it also lies at the foundation of all material blessing and all true rejoicing (DA 660). Ellen White observed that "the rivers of blood that flowed at the harvest thanksgiving, when the sacrifices were offered in such large numbers, were meant to teach a great truth. For even the productions of the earth, the bounties provided for man's sustenance, we are indebted to the offering of Christ upon the cross of Calvary. God teaches us that all we receive from Him is the gift of redeeming love" (RH 10 Nov 1896).

All Sacrifices Merge at Calvary
The numbers of the victims slaughtered, however, grew fewer and fewer each day according to a prescribed and graduated schedule. Did these diminishing sacrifices look forward to the day when all offerings will merge into the one great complete and living Sacrifice? Although more victims were prescribed for this season than for all the other festivals combined, God always preferred mercy to slaughter (Hos 6:6). Death and life, sacrifice and praise, ending and beginning, sowing and reaping, all these ideas continually stimulated the thinking of the perceptive worshipers during the Feast of Tabernacles.

During the time of Christ, as the morning sacrifices were being presented each day during the Feast, a priest with a golden pitcher, and accompanied by a joyous procession which included a choir of Levites, led the worshipers to the Pool of Siloam (DA 448-449; Sukkah 4:9). There he filled his golden goblet from the Spring of Peace, and, raising it to his shoulder, turned toward the Temple. This was the signal for all who were near enough, to drink at the pool (DA 448-449). The worshipers, who were observing the scene from the slopes of Zion and Olivet, then burst into jubilant praise: "The Lord Jehovah is my strength and my song, with joy shall ye draw water out of the wells of salvation" (Isa 12:2, 3).
 
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Thanks, :cool: I'm glad you enjoyed it.

Let me back track again...some important detail I forgot about the organization of Israel around the tabernacle.

We saw from the picture, the 12 tribes of Israel encamped around the tabernacle. They had to stay at least 2000 cubits away from it.

No one (except the priests) can approach the sanctuary unless he brings an blood offering with him.

This reveals a great truth that only way to approach God is by the merit of Christ's sacrifice: the path to the throne is blood marked.

An interesting side note is the story of David and Uzzah in 2 Sam 6 where David and Uzzah transported the Ark of Covenant by a cattle cart. When the cattle shook, the Ark was about to fall off. Uzzah laid his hand on it to sturdy it. He was instantly stuck dead.

Many point to this story and said God is a severe God killed people who had good intentions.

First of all, only Levites can carry the Ark on their shoulders with the staff. And then the ordinary people had to stay 2000 cubits away from the Ark. Apparently David and Uzzah knew very well but didn't care what God required. Uzzah was stuck dead because of his wilfull sin.
This reveals a great truth that only way to approach God is by the merit of Christ's sacrifice: the path to the throne is blood marked.
******************
How true! This is indeed the essence of the sanctuary truth: "The merits of Christ's sacrifice are sufficient to present to the Father in our behalf." Steps to Christ, p.36. "Present your case (helpless) before God pleading the merits of the blood shed for you upon Calvary's cross." Faith and Works, p.106.

Say, "Lord, I have no goodness or merit whereby I may claim salvation, but I present before you the all-sufficient merits of the spotless Lamb of God. This is my only plea." p.105.

Thus "Through the merits of Christ we may find the approval of God." The Upward Look, p.122.

"Looking unto Jesus and trusting in His merits, we appropriate the blessings of light and joy and peace in the Holy Spirit." Testimonies, Vol.5, p.744.

God bless us all according to our faith in the merits of Christ.

sky
 
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This reveals a great truth that only way to approach God is by the merit of Christ's sacrifice: the path to the throne is blood marked.
******************
How true! This is indeed the essence of the sanctuary truth: "The merits of Christ's sacrifice are sufficient to present to the Father in our behalf." Steps to Christ, p.36. "Present your case (helpless) before God pleading the merits of the blood shed for you upon Calvary's cross." Faith and Works, p.106.

Say, "Lord, I have no goodness or merit whereby I may claim salvation, but I present before you the all-sufficient merits of the spotless Lamb of God. This is my only plea." p.105.

Thus "Through the merits of Christ we may find the approval of God." The Upward Look, p.122.

"Looking unto Jesus and trusting in His merits, we appropriate the blessings of light and joy and peace in the Holy Spirit." Testimonies, Vol.5, p.744.

God bless us all according to our faith in the merits of Christ.

sky


Amen Sky!


And welcome :)



Jon
 
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Christ is the Living Water
On one occasion during the feast, "above all the confusion of the crowd and the shouts of rejoicing, a Voice is heard: `If any man thirst, let him come unto Me, and drink.' The attention of the people is arrested. Outwardly all is joy; but the eye of Jesus, beholding the throng with the tenderest compassion, sees the soul, parched, and thirsting for the waters of life. And yet many who were eagerly seeking to satisfy the wants of the soul by a round of empty ceremonies, to quench their thirst from cisterns that hold no water, understood not their great need. They manifested great outward joy that the fountain had been opened, but they refused to drink of its life-giving waters themselves" (RH 17 Nov 1885). Today "the fountain of truth has been opened to us. . . . It is our privilege and duty to drink" (RH 17 Nov 1885).

There was yet a further ceremony to be carried out with the water. Near the altar were "two silver basins with a priest standing at each one. The flagon of water was poured into one, and a flagon of wine into the other; and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the dead Sea" (DA 449; Sukkah 4:9).
Wine symbolized the blood of Jesus which ratified the new covenant (DA 653), while water typified the cleansing provided by the Incarnate and inspired Word (Matt 26:27, 28). This rite portrayed the merits of the Great Sacrifice bubbling into the sterile world of death.
Ezekiel depicts these waters surging out from the Sanctuary into the Dead Sea as a river of healing (Ezek 47:1-8), and wherever it flowed restoration of those dead in their sins (Eph 2:1) was brought about.

Rejoicing Springs from the River of Grace

This ceremony was the signal for every worshiper to rejoice. Later Jews recollect that "he that never saw the rejoicing of drawing water, never saw rejoicing in all his life" (Sukkah 5:1). Even before God's people had settled in Canaan the Lord had commanded, "Thou shalt rejoice in thy feast" (Deut 16:14). Following supper each evening the celebrants repaired to the Temple to participate in the evening festivities, or found places on the hills around the city from which to observe all that went on. "The court was a scene of great rejoicing. Grey-haired men, the priests of the Temple, and the rulers of the people, united in the festive dances to the sound of instrumental music and the chants of the Levites" (DA 463).

Each celebrant tied together a frond of palm and three springs of myrtle, with one of willow, into an emblem of triumph (Sukkah 4:1-7), while in his left hand he carried a branch of citrus with its fruit (Sukkah 3:4-9; 4:7; cf. Lev 23:40, "fruit of goodly trees"). This was called a Lulab, meaning a palm-branch, but might also be a bunch of palm, myrtle, or willow branches (Sukkah 3:8, n. 12). All who were able exultingly marched once around the altar waving these signs of plenty. On the seventh day of the festivities, they marched around the altar seven times to commemorate the destruction of Jericho, and the opening up of the Land of Promise (John 7:37; Sukkah 4:5).

Psalms were sung (Sukkah 4:8), and every one rejoiced that God had given Israel victory over their sins (Sukkah 4:5). Toward the end of this day the booths were dismantled and burned, and the children ate the oranges or other citrus fruit their parents had used in the ceremonies, and the people prepared to return to their homes.

On this day, called the Great Hosanna, the people waved their bouquets, singing, "Hosanna for Thy sake, O our Creator; Hosanna for Thy sake, O our Redeemer; Hosanna for Thy sake, O our Seeker; Hosanna!" (Sukkah 4:5), as if unwittingly invoking the blessings of the Trinity. In the hosannas and waving palm branches of Christ's triumphal entry into Jerusalem the people sensed the Messianic fulfillment of these ceremonies (Matt 21:8, 9; John 12:12, 13).

The Festival of Lights
Each night during the week lamps were lighted in the temple courts. Unnecessary while the Shekinah had appeared, the leaders of Israel instituted this ceremony after the return from the Babylonian captivity. During the days of Christ two lofty standards, supporting lampstands of great size (DA 463), were placed in the court, and many other lamps located in different parts of the sacred area. These were shallow earthenware dishes and contained a wick suffused with olive oil. Following the evening sacrifice a spark from the altar was touched to the lamps, and soon "the Temple and its court blazed so with artificial light that the whole city was illuminated" (2SP 345). This radiance commemorated "the pillar of light that guided Israel in the desert, and was also regarded as pointing to the coming of the Messiah" (DA 463).

"In the illumination of Jerusalem, the people expressed their hope of Messiah's coming to shed His light upon Israel. But to Jesus the scene had a wider meaning. As the radiant lamps of the Temple lighted up all about them, so Christ, the source of spiritual light, illumines the darkness of the world. Yet the symbol was imperfect." The Lord had not required these festive lights in the beginning, yet He accepted this act of sincere worship, even though He did not need these insignificant tokens to illustrate the purpose of Christ's life. "That great light which His own hand had set in the heavens was a truer representation of the glory of His mission" (DA 463).

The Light to Shine Into All the World
Our Lord desired that His Temple should serve the needs not only of Israel but also of all nations (Isa 56:6-8), and proposed that, like the sun, His truth should illuminate "every man that cometh into the world" (John 1:9). Isaiah foretold that the light of the Messiah would dispel the prejudice and exclusiveness of the Jews (Isa 9:1, 2; 60:1-5). It was during the Feast of Tabernacles (John 7:2; 8:1, 2, 12) that Jesus claimed to be the Light of the world (John 8:13; DA 463, 464), and thus the fulfillment of these predictions.

Light is the symbol of God. Light created life when dark waters flooded the deep (Gen 1:2-5), and in the camp of Hebron marched along the blood-drenched way to covenant with the father of the faithful (Gen 15:17, 18). Light revealed the incarnation through the glowing shrub of Horeb (Ex 3:2), and guided a rabble to conquer Canaan (Ex 13:21, 22). Light came to Sinai to legislate (Ex 33:18, 19; 34:5-7, 29, 30), and vindicated the faith of Elijah on Carmel's desecrated heights (1 Kings 18:38). And when the Cradle bridged the chasm caused by sin, light encircled the manger, and shone into the trustful minds of shepherds in the fields of Bethlehem (Luke 2:9). And so Christ's claim to be "the light of the world" brought insight to those with "ears to hear." They sensed that in Him were realized all previous revelations, and hoped that even greater power would soon be manifest.

The Light of the Resurrection
Light had yet to rout the hosts of darkness about His tomb, and proclaim the ending of the night of death (Matt 28:2, 3). Light was to anoint the stammering lips of disciples in an unknown room, and freight them with the saving story of a risen Saviour (Acts 2:3). Light was to free Peter (Acts 12:7), convert Saul (Acts 9:3), comfort Paul (Acts 23:11), and illuminate the beloved disciple in the cave of Revelation (Rev 1:13, 14), and thence fling radiance to the darkest corners of the earth, and finally focus on the face of the returning Savior.

Some students suggest that while the lamps were being lighted each evening, Levite choirs, stationed on the fifteen steps which corresponded to the fifteen "Psalms of Degrees" (Ps 120-134), sang to the accompaniment of musical instruments. To the worshipers rejoicing in the light of the blazing lamps of the Temple, came memories of the past glories of their nation, and hopes of future blessing.

That same invisible Radiance is shining today. The Christian pilgrim need no longer journey to the Holy City, for the Light of the world is glowing along his path. The splendor of Calvary now brightens the earth, and grace, made incandescent by the Holy Spirit, dispels the gloom of sin. Because Jesus died, the fountain is flowing, and His blood-ratified covenant is ready to bring the victory of the triumphant Saviour into every life. All may drink the wine pressed from the True Vine, and like the blind man with sight restored, and with eyes washed in Siloam's Pool, see His glory.
The Feast of Tabernacles provided a time for the Israelites to rejoice in the harvests of the food which their heavenly Father had provided, and to drink of the water He had given to slake their thirst, to live in the booths erected about His Temple, and to rejoice in the joy of the place; to walk in the light of a thousand lamps and to fellowship with multitudes professing the same faith. And then to anticipate the providences of a benevolent Father in the year ahead. But all these areas of happiness were only glimpses of the feasting and rest in the eternal Harvest Home of our everlasting God and Saviour Jesus Christ.

The eighth day, the 22nd of Tishri, "the great day of the feast," rounded out the festivities, and was observed as a sabbath rest and holy convocation, celebrated by simple sacrifices. The people were no longer in booths, the drawing of the water was suspended, and the illumination flickered out. For the year the Feast of Tabernacles was over.

The Feast of Tabernacles Pointed to the Eternal City
The Feast of Tabernacles "not only pointed back to the wilderness sojourn, but, as the Feast of Harvest, it . . . pointed forward to the great day of final ingathering, when the Lord of harvest shall send forth His reapers to gather the tares together in bundles for the fire, and to gather the wheat into his garner" (PP 541). In the earth made new, the seer of Israel observed, "it shall come to pass that every one that is left of all the nations . . . shall even go up from year to year to worship the King . . . and to keep the Feast of Tabernacles" (Zech 14:6). And this prediction will soon be fulfilled; for "in this mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of wines on . . . the less well refined . . . He will swallow up death in victory; and the Lord will wipe away tears from off all faces" (Isa 25:6-8).

The perceptive Israelites cherished these associations as they observed details of the feast (DA 454). "Well would it be for the people of God at the present time to have a feast of tabernacles,--a joyous commemoration of the blessings of God to them. As the children of Israel celebrated the deliverance that God had wrought for their fathers, and His miraculous preservation of them during their journeyings from Egypt, so should we gratefully call to mind the various ways He has devised for bringing us out from the world, and from the darkness of error, into the precious light of His grace and truth" (PP 540-541).

The Feast of Tabernacles in our Father's house
One day the ransomed hosts will journey across the recreated earth to attend the Feast of the Father's Harvest Home. They will then dwell in the New Jerusalem, not in temporary huts of leaves tinged with decay, but in the Father's mansions made especially for them (John 14:1-3), rejoicing, not in the flickering light of lamps of clay with flaxen wicks soon to be consumed, but in the serene radiance of the Lamb, the eternal Light of that place (Rev 21:23). And there they will drink satisfying draughts, not from the spring of Siloam, breaking from the dark bosom of the unfeeling rock, but from the ever-flowing river of life, eternally springing from the heart of God (Rev 22:1, 2). And there they will listen, not to mortal Levite choirs, but to the immortal songs of the redeemed "kings and priests," gathered from every nation on earth and from every age, singing and making melody to God. To them the Father now calls, "Come, ye blessed. . . ."
 
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OntheDL

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SABBATIC AND Pentecostal Years

Amid the thunders of Sinai the Lord legislated two unique celebrations in the religious, economic, agricultural and social calendar of the Hebrews (Lev 23:4-37; 25:1-4). These were to be put into effect when they had settled in the land of Canaan. Every seventh year was to be spent sabbatically, while the fiftieth was to be observed as the Jubilee. A study of these requirements reveals the philosophy of Messianic rulership. We shall first consider the Sabbatic Year, and then the Jubilee.

I. THE SABBATH OF YEARS
The epithets applied to the Sabbatic Year are instructive. Called "the seventh year" (Deut 15:9), "the release" or "the year of release" (Deut 15:1, 2, 9), it gave opportunity for debts to be canceled and bondmen set free. Designated "a sabbath of rest" or "rest of entire rest" (Lev 25:4), as well as "a year of rest unto the Lord" (Lev 25:5), it required cessation from all agricultural work. As "the sabbath of the land" (Lev 26:6) it reminded God's people to leave their fields fallow to rebuild the soil. Termed "a sabbath to the Lord" (Lev 25:2), it provided leisure to worship the Creator and study His works for an entire year. The expression "the Lord's release" (Deut 15:2) pointed to Him Whose love cancels indebtedness, and grants freedom from servitude.

The Sabbatic Year commenced after the harvest of the sixth year had been garnered (Lev 25:3), probably during the Feast of Tabernacles, although the Scriptures are not precise on this point. However, should the rule for starting the Jubilee (Lev 25:9) be applied, the Sabbatic Year would begin at the call of the trumpet at the close of the Day of Atonement which fell toward the end of the sixth year, as the Jubilee did at the close of the forty ninth year. Because it followed seven complete "weeks of years" the Jubilee might well be remembered as the Pentecost of Years.

The conquest of Canaan under Joshua took six years (2BC 125), and after this arduous conflict the Sabbatic Year must have provided Israel with a welcome and well-earned rest. During it they very likely recalled the blessings which the Lord had bestowed on them, and the promises He had fulfilled.

The Law of the Sabbatic Year
Like the sabbath commandment, the law governing the Sabbatic Year opened with a injunction to labor. The Israelites were to work their fields and vineyards through six seasons of sowing and reaping (Lev 25:3) before resting on the seventh. During the years of wandering there had been no agriculture, the people had shown their faith and obedience by gathering on the sixth, or preparation day, a "double portion" of manna to meet their needs for the seventh day sabbath (Ex 16:4, 5, 22-30). But after they had settled in the Holy Land, God required His trusting people to demonstrate their submission to Him by setting aside enough food during the sixth, or preparation year, to meet their needs for the Sabbatic Year (Lev 25:19-21), promising that His blessing would requite their faithfulness (1BC 1112). The forethought and organization in thus husbanding the produce of field and orchard, trained God's people to plan carefully and to trust Him implicitly.

The Sabbatic Year and the Jubilee were designed to teach divine principles of stewardship not only to God's people but also to their neighbors. As the surrounding people observed the Hebrews living in apparent idleness, rejoicing in peace and plenty for a whole year, and also every fiftieth year, for two successive years, the implications of the Sabbatic and Jubilee years would direct them to God's sustaining power and loving concern for His covenant people.

During these two years the Lord required a cessation of all agriculture (Ex 23:10, 11; Lev 25:11). What the sabbath was designed to accomplish for people, the Sabbatic Year was to bring about for the land. Farmers were forbidden to till or sow their fields, or prune their vineyards or orchards, nor were the spontaneous products of the fallow ground to be harvested by their owners. All that the earth might produce spontaneously was to be considered communal property (Ex 23:11). The landowner was to exercise no more claim to the bounties of his acres than might the poorest vagrant, nor must he use his right of possession to chase away any who might gather the produce of his property (Lev 25:6) Even beasts and birds were not to be scarred off, for God remembered their harried little lives (Lev 25:7).

The LORD is the Owner of All
The Lord thus taught His people that what they claimed as their own land, actually belonged to Him (Ex 9:29; Ps 24:1), and its yield was theirs only on lease, to be shared at His request for the enjoyment of every creature. In fact, in no year might the owner reap the entire harvest of his fields or orchards (Lev 19:9; 23:22). Through these gentle laws, God wished to enhance the value which His people placed upon the quality of the lives of their fellows, as well as those of the lesser creatures. Through these regulations, the Creator displayed His care for all the living things He has made, and required His stewards to reflect His sentiments. The Sabbatic Year and the Jubilee taught principles of divine ecological management.

Since no pruning was permitted, orchards and vineyards were left "undressed" (Lev 25:5), a word which describes the Nazarite whose "undressed hair" (Num 6:2-5) testified to his consecration to the will of God. As neighboring nations observed their shaggy and uncultivated fields they would recognize this as a sign of Israel's obedience to the mandate of Jehovah. But, unlike the faithfulness of the Nazarites to their father's requirement (Jer 35:1-19), Hebrew landowners have left no record of their observance of the Sabbatic Year or Jubilee prior to their return from Babylonian captivity, which would display compliance with the request of their heavenly Father. Instead, we read their complaints, "What shall we eat?" (Lev 25:20) and note their refusal to obey their Landlord.

ISrael's Agricultural Witness to God's Goodness
Israel's witness to the world through this divine technique was mute (2 Chron 36:16-21), and, because of this, the Lord allowed their deportation to Assyria and Babylon. Then for seven decades Palestine's fallow land and neglected orchards testified to the sovereignty of God (Lev 26:14-46), and the dire results of disobedience. Long before this, however, prophets had sounded warnings, and when the banishment finally occurred the Chronicler sadly noted this fact (2 Chron 36:14-16). The Sabbatic Year and Jubilee, designed to teach methods of witness through the rhythms of agriculture and social relationships, were largely neglected by God's people.

After the dispossessed land had enjoyed its "sabbath" for seventy years to make up for the centuries of neglect, the returned and chastened captives were much more ready to observe these regulations (Josephus, Antiquities, XII:8:1; XIV:10:6; XV:1:2). In fact Josephus recorded the celebration of the Sabbath of Years, not only by God's people, but also by the Samaritans (Wars, I:2:4; Antiquities XI:8:6). But their compliance was only a token. The general acceptance of these kindly principles of stewardship, and the generous behavior required by God, were missing from the hearts of the majority of the chosen people.

The Lord Never Requires the Impossible
The Lord promised that "the sabbath of the land shall be meat for you" (Lev 25:6), and what a strange paradox this seems! How can leisure produce abundance? Forbidden to reap their fields and vineyards, and ordered to leave the land fallow every seventh year, and then for two years every half century, how could the Hebrews expect to survive if also required to support resident foreigners as well as beasts and birds? But the Lord assured His people that He would guarantee all they needed, and promised that they would be able to pay their vacationing servants on time (Lev 25:6). His prospering hand would teach them that "man does not live by bread only" (Deut 8:3). Their bountiful harvests would more than meet their needs for several years after the Sabbatic Year and the Jubilee (Lev 25:21, 22), while their acceptance of His assurances would engender faith, and strengthen their characters much more than would their reaping annual harvests.

Called the "sabbath of the land" (Lev 25:6), the Sabbatic Year taught Israel that as man enjoyed his weekly rest, land was to "enjoy" its rest (Lev 25:2; 26:34, 43). Intriguing language this! Can soil "enjoy" the months it lay fallow? Can land keep sabbath? The Lord would teach His people that as man was refreshed, and his physical, mental and spiritual systems rested, and divinely prepared for the toil of the coming week by observing the sabbath, the elements of the earth, rested and refreshed and vitalized by God's blessing during the year of sabbatic disuse, would receive payment for the debt owed to it by those who reaped its harvests, and would then produce richer crops.

God is No Respecter of Persons
Throughout Sabbatic Years and Jubilees "strangers" or foreigners dwelling in the land of Israel, were to be treated with special kindness (Lev 25:6, 23). These persons of other races had no legal rights to property or its produce, because the Lord had parceled out the land of Canaan only among the twelve tribes. But the Lord remembered them, and reminded His representatives to keep fresh in memory that they had once been the dispossessed minority (Deut 10:18, 19; 15:15; 23:7), and to treat others as they would wish to be cared for themselves. In this way God would discipline His people to go "the second mile" in exercising brotherly kindness at regular intervals throughout their lives. The Sabbatic and Jubilee years also encouraged the poor to get out into the fields and gather in the bounties God had freely provided. These divine regulations were devised to keep wealth more evenly distributed among all created things.

The LORD assured His people of prosperity on condition of their obedience to His rules regulating their business (Deut 15:2-6). "Every seven years thou shalt make release" He decreed (Deut 15:1). The singular pronoun "thou" stresses individual responsibility. This law required all debts owed by Hebrews to other Hebrews to be canceled every seven years (Deut 15:2, 3), thus precluding thirty year mortgages! In fact, no one was to incur indebtedness which he could not liquidate in six years. Jacob's three contracts with Laban illustrate this principle (Gen 29:18, 27). Should the debtor be unable to repay his obligations after making every effort within this time limit, he was to be released from what remained unpaid.

God's purpose was to guarantee His obedient people that there should be "no poor among" them (Deut 15:4). What a prospect! Poverty banished, not by hoarding resources, or taxing the wealthy, or by social insurance, but by brothers lending to brothers in need, and where necessary even canceling debts. The apostle stated the essence of this philosophy thus: "He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully" (2 Cor 9:6). The wise man observed the effect of the opposite principle, "there is that which withholdeth more than is meet and it tendeth to poverty" (Prov 11:24). But the Lord was well aware that greed would frustrate His design, and sighed that the poor would always exist (Matt 26:11; Deut 15:11).

The Regulations were Teaching Devices
But to curb this avaricious spirit, He warned His people against withholding loans from needy persons because of the proximity of the Sabbatic Year or the Jubilee (Deut 15:7-10). The Lord cautioned against reasoning: Next year is the release, so I will not lend! And He generously promised His cooperation in the business ventures of those who showed a liberal and sympathetic spirit. "For this thing the Lord thy God shall bless thee in all thy works, and in all that thou putest thine hand unto" (Deut 12:18; 15:10; cf. Lev 26:4-46), Moses assured Israel.

The law stipulated that Hebrew slaves, or indentured servants, should be freed after six years of servitude, or in the "year of release" (Deut 15:9), which ever came first. Those who were freed should not be allowed to go out into the world empty handed, but should be generously furnished with the staples of life with which to start afresh (Deut 15:13).

Piercing the Ear of the Servant
But any servant who chose to remain in the service of his master whom he had grown to love might do so (Ex 21:2-4). In fact, God provided a legal ceremony to cement this new relationship. The master and servant carefully talked over the change in status first, and then went to the door of the house. There the master took and awl and bored a hole in the ear of his servant, much as ears are pierced for ear-rings. (Ex 21:5, 6). This symbolically meant that the master had a personal "entry" to the ear of his servant! The serviter thus covenanted to obey him implicitly. When the Son of God became the Son of Man and the "bond slave" of Deity, Jesus declared, "My ear has thou pierced" (Ps 40:6). On earth He obeyed His Father's orders absolutely. But in the Jubilee, even those Hebrews who had received this mark of voluntary servitude, were to be released with their entire families. At this time all foreign slaves were also to be set free (Lev 25:47-55).

Jehovah assured Israel that by complying with His requirements they would be allowed to inhabit the land indefinitely as His stewards. He even guaranteed to keep at bay all kinds of adversaries (Ex 23:10-22), adding: "And if ye shall say, What shall we eat the seventh year? Behold, we shall not sow, nor gather in our increase: then I will command My blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of the old fruit until the ninth year; until her fruit come in ye shall eat of the old store" (Lev 25:20-22). How lavishly the Lord promised to help His faithful ones.

Since these years of rest commenced after the harvests had been garnered, and the people were surrounded by all the signs of abundance, they were psychologically prepared to enter into the celebrations of the Sabbatic Year and Jubilee. God designed that their faith in His ability to sustain them in the unknown future should rest upon the evidences of what He had already done for them. Paul observed that "faith cometh by hearing" (Rom 10:17), but in Israel's case it grew out of seeing and tasting as well (cf. 1 John 1:1-4)!
 
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Times of Contemplation
The Lord provided His people with these times of freedom from toil, and leisure, so that they might rejoice in reviewing His goodness and sustaining power, as well as enjoying fellowship with family and friends. He also recommended that they should use this opportunity to study His law, especially during the Feasts of Tabernacles which occurred during these years, when they had gathered in no produce!

The story of the guidance of His people through the centuries, and His protection of the Israelites in their past history, were to be explained to the children who had "not known anything" of the experiences of their forebears, so that they might "hear, and learn to fear the Lord your God as long as ye live in the land whither ye go over Jordan to posses it" (Deut 31:12, 13). Both old and young were to review the ancient scrolls and learn lessons in trust and obedience. They were to be instructed by the priests how to use their leisure to meet their spiritual, as well as their social and physical needs.

God's People are His Stewards
The Lord sought to impress His people with the idea that their food, money and land were theirs on trust from Him, to be regulated by Him when He chose, for uses of His planning; and that His authority transcended mere human ownership. When He wished to suspend their privileges as His tenants for a year or two, it was to display ultimate Divine ownership, with the view to disciplining them in true economics.

These years of release and leisure prefigured the "rest" which Christ bestows on all who "learn of Him" (Matt 11:28, 29), and Whose "rest shall be glorious" (Isa 11:10). There was no reason to keep any person from praising God. The rejoicing servant emancipated from his master, the maid freed for her mistress, even the undisturbed beast and bird, and the stranger at home in God's green fields, united in the worship of their benevolent Father. The store-houses bulging with provisions and provender for several years testified of the blessings of a sustaining Creator and benevolent Father. And as Israel studied the precepts of the law, the link between spiritual power and economic well-being grew more apparent.

God's People to Witness Through their Prosperity
And the Lord promised His people that obedience would pave the way to national greatness and international power. Their influence would spread and their economic strength grow paramount. As world bankers they would lend to all nations, with no need to borrow. As a community they would be protected and prosperous, and their way of life develop into a clear and moving witness to God's love, and His beneficent laws (Deut 15:6). They would thus be able to testify that the earth belonged to Heaven, and that it was God Who gave "meat in due season" to every one of His creatures (Ps 104:21, 27).

Obedience, surrender and stewardship, generosity, forgiveness and tolerance were taught in the regulations governing these years of benevolence. And today their message, reflected from the ministry of Him, Who came to redeem the lost and free the captives of the master of death, focuses upon Him Who will soon come again to restore all things. The Lord of heaven and earth is preparing His servants to serve Him in His land made new. There no one will grasp at anything as his own, and there the law of love will be paramount, and God's will supreme.

II. THE JUBILEE
"Jubile," as the King James Version spells it, is a transliteration (Latin jubilare, "to raise a shout of joy") of the Hebrew word for ram, yobel, or ram's horn (Lev 25:9). Scripture designated the fiftieth year as the "Year of the Ram's Horn," or "Release," as the Septuagint explained it. Ezekiel called it the "Year of Liberty" (Ezek 46:17).

The jubel, or ram's horn trumpet, which announced this year was similar to the instrument used in the overthrow of Jericho. On that occasion it sounded the commencement of a new phase of life for Israel, one of warfare and acquisition, and the opening of the way into the Promised Land. Every fiftieth year the ram's horn of Jubilee was to proclaim the commencement of a epoch which was unique and peaceful, one during which God's almoners would share with the downtrodden and poor.

The Prelude of the Jubilee
The time for the beginning of the Year of Jubilee was very significant in the calendar of salvation. The Day of Atonement had just settled the destiny of each Israelite. Then, when he heard the "joyful sound" (Ps 89:15) of the high priest's golden bells, and listened to the assurance of his benediction, and finally thrilled to the blare of the ram's horn (Lev 25:9), the pious worshiper joyously added the call of his own yobel to the medley of emancipation. And soon every valley and mountain echoed with this signal of universal hope.

The Year of Jubilee had overtones of eschatology, because it anticipated the great emancipation which will follow the world-wide proclamation of the gospel trumpet at the consummation of the antitypical Day of Atonement (1 Cor 15:52). In vision John listened as the seventh trumpet angel began to sound his call, and proclaim that the "mystery" of the gospel was completing its task (Rev 10:7). The name jubilee has given rise to the English word jubilation, which means "singing" from an overflowing heart, and is derived from the Latin jubilare, to raise a shout of joy.

"Christ determined that when He ascended from the earth, He would bestow a gift on those who had believed on Him. What gift could He bestow rich enough to signalize and grace His ascension to the mediatorial throne? It must be worthy of His greatness and His royalty. He determined to give His representative, the third person of the Godhead. This gift could not be excelled. He would give all gifts in one, and therefore the divine Spirit, converting, enlightening, sanctifying, would be His donation . . . ,

"But the time had now come. The Spirit had been waiting for the crucifixion, resurrection, and ascension of Christ. For ten days the disciples offered their petitions for the outpouring of the Spirit, and Christ in heaven added His intercession. This was the occasion of His ascension and inauguration, a jubilee in heaven. He had ascended on high, leading captivity captive, and He now claimed the gift of the Spirit, that He might pour it out upon His disciples. The Spirit was given as Christ had promised, and like a rushing mighty wind it fell upon those assembled, filling the whole house. It came with a fullness and power, as if for ages it had been restrained, but was now being poured forth upon the church, to be communicated to the world" Signs, Dec 1, 1898.

Note that the freeing of the captives of satan from the prison house of death by Jesus occurs at the time of this Jubilee in heaven. The ultimate Jubilee will celebrate the freedom of all the servants of God who have ever been captives of the devil.

The Timing the Jubilee
The timing of the commencement of the Year of Jubilee was contingent on the Sabbatic Year. After the lapse of seven of these heptads, "the fiftieth year" was to be celebrated as the Year of Jubilee. Some chronologers choose to think of the forty-ninth year as the Jubilee, in order to fit it into their scheme of things. But this is contradicted by the Bible designation of it as "the fiftieth year" (Lev 25:10, 11), and is further validated by the fact that the Lord promised to bless their food supply for three years, which would be necessary only because agriculture was suspended for the forty-ninth, or Sabbatic Year, and then also for the Jubilee Year which followed it.

 
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God's Purposes for the Jubilee
The purposes for the Jubilee might be summed up under these four headings: (1) rest (Lev 25:11), (2) release (Lev 25:10, 35-46), (3) return (Lev 25:10, 13) and (4) redemption (Lev 25:24-34). Let us consider each in some detail.

Rest: Both the Sabbatic Year and the Jubilee provided times for rest from the hum drum of daily existence. Because of the blessings of God the people had enough food and material things to enjoy a year or two of leisure. The Lord required them to quit their work and think about Him and their fellows.

Release: At the Jubilee those Hebrew slaves who did not receive their liberty in the Sabbatical Year were now set free. These regulations were socially revolutionary. Through them the Lord displayed His concern that the poor and unfortunate, who have "as much right to a place in God's world as have the more wealthy" (PP 534), should be given a further chance to attain economic stability. The Jubilee was a prophetic type of the restoration of the earth made new to the full control of its original Landlord and His tenants.

Return: "But that which especially distinguished the year of the Jubilee was the reversion of all landed property to the family of the original possessor . . . or his heirs" (PP 533-534). When forced to leave his home the debtor must have counted the years to the Jubilee, and on its arrival happily repossessed it.

The Lord sought to check the growth of an inordinate love of property in the hearts of His people, and the power of monopoly stemming from it. He tried to banish the disdain of the rich who regard paupers as inferior, and the desperation of the poor in a disorganized society, and to right wrongs in the social and economic areas of His nation (cf. PP 534).

The rules governing the conduct of the Year of Jubilee "were designed to bless the rich no less than the poor. They would restrain avarice and a disposition for self-exaltation, and would cultivate a noble spirit of benevolence; and by fostering good-will and confidence between all classes, they would promote social order, the stability of government. We are all woven together in the great web of humanity, and whatever we can do to benefit and uplift others, will reflect in blessing upon ourselves. . . . If the law given by God for the benefit of the poor had continued to be carried out, how different would be the present condition of the world, morally, spiritually and temporarily! Selfishness and self-importance would not be manifested as now, but each would cherish a kind regard for the happiness and welfare of others; and such wide-spread destitution as is now seen in many lands, would not exist. . . . While they might hinder the amassing of great wealth, and the indulgence of unbounded luxury, they would prevent the consequent ignorance and degradation of tens of thousands whose ill-paid servitude is required to build up these colossal fortunes. They would bring a peaceful solution of those problems that now threaten to fill the world with anarchy and bloodshed" (PP 534-536).

Jesus Preached Release and Redemption
Redemption: Jesus opened His sermon in the synagogue of Nazareth with the words of Isaiah: "The Spirit of the Lord is upon Me because He has anointed Me: He has sent Me to announce good news to the poor, to proclaim release for prisoners and recovery of sight for the blind, to let the broken victims go free, to proclaim the year of the Lord's favor" (Luke 4:18, 19, NEB). There are some students who think this year was a Jubilee: "Behind Jesus' quotation lay the historical fact of a jubilee year in which He returned to His home. It can be calculated that A.D. 26-27 was a jubilee year. Thus Jesus' citation took account of the actual jubilee year in which His ministry began, and from which it gained a background of eschatological expectancy" (I. Howard Marshall, The Gospel of Luke, 184).

If this year were in fact a Jubilee (Christ's language would be true of a Sabbatic Year also), His ministry certainly provided release to those who were prisoners of Satan, in bondage to their evil habits and sins. He gave to the world food and drink in abundance: they might "eat the produce direct from the land" (Lev 25:12, NEB). He granted to them the title deeds of their celestial inheritance on condition that they believed on Him.

The regulations governing the Jubilee were planned by God to result in: (1) emancipation, (2) restitution, (3) reunion, (4) regeneration, (5) the reign of love, (6) perfect service to others, (7) and rest and joy.
Some Biblical students have wistfully looked to the millennium (cf. Rev 20:1ff) following Christ's second advent as the fulfillment of the Sabbatic Year which climaxes some six thousand years of human toil. The untilled fields of this uninhabited planet will certainly then observe their neglected rest. Following this so called "millennial sabbath" the final Jubilee will be celebrated in the "new heavens and the new earth," peopled by the millions of saved souls emancipated by the Saviour from the servitude of Satan. Every redeemed person will then be at peace, "under the vine and under the fig tree" (Zech 3:10), rightful inheritors of the kingdom intended for them from the beginning by their benevolent Father, and in bondage to no one, man or demon.

The Final Jubilee
When the heavenly High Priest has completed His intercession on the antitypical Day of Atonement, and returns to earth, He will proclaim the Jubilee, and extend His invitation to the disenfranchised, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt 25:34). As the second Adam and the Kinsman Redeemer of the human race, He will share His recreated world-wide heritage with His family, "justified by grace, . . .[and] heirs according to the hope of eternal life" (Tit 3:7), born again "to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for" them (1 Pet 1:4).

Ellen White describes this glorious scene thus: "Jesus' silver trumpet sounded, as He descended on the cloud, wrapped in flames of fire, . . . and cried, Awake! Awake! Awake!. . . . and the dead came up clothed with immortality" (EW 16). "Then commenced the Jubilee, when the land should rest. I saw the pious slave rise in triumph and victory, and shake off the chains that bound him" (EW 35, 286). The newly restored earth will be the home of the ransomed, and its gift to them will climax the plan of salvation, an event to which Peter referred as "the times of the restitution of all things" (Acts 3:19-21). Our High Priest marks the event with His exultant shout, "The year of My redeemed has come!" (Isa 63:4).

On that sabbath morning in the synagogue of Nazareth, Christ declared, as His first public proclamation as the Messiah, the glorious truth that the gospel fully contained the provisions of both the Sabbatic Year and the Jubilee (Luke 4:18, 19), which might be enjoyed by all who believed (Zech 9:12, 14; Rom 8:19-28), through the empowering presence of the Spirit. One day soon He will proclaim the commencement of Jubilee as His final declaration as the Kinsman Redeemer.
 
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Leprosy and the Two Sparrows

The dying leper hardly dared to hope that Jesus could help him. He knew he was "full" of the disease, for "its deadly poison permeated his whole body" (DA 266). He had been mourned as worse than dead by family and friends. And adding to this misery was the realization that no leper had been cleansed in living memory. Why hope? he might have agonized. But as he watched the noble Galilean cure other maladies his faith bloomed. At last, thrusting aside the sanctions of the law and the customs of society, he flung himself at His feet, crying, "Lord, if Thou wilt, Thou canst make me clean" (Luke 5:12-14). Touching his loathsome flesh Christ replied, "I will: be thou clean." "Jesus had no sooner spoken the words of life-giving power, than the half-dead body of putrefaction was changed to healthy flesh, sensitive nerves, and firm muscle" (Redemption I, 72, 73). The Lord then bade the jubilant man, "Go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded." These inspired Levitical regulations we shall now study (Lev chapters 13 and 14).

Although Biblical students are uncertain of the precise malady intended by the law, we shall think of the leprosy there mentioned as including the disease known today by that name, and consider it representative of the entire class.

Leprosy
Leprosy was the most dreaded of ancient disease (MH 67). Heroditus suspected that it had originated in Egypt. From there Israel had probably been infected. As a type of oppression against God's people and defiance against God Himself (Rev 11:8), "Egypt" adds focus to Jehovah's promise, "If thou wilt . . . do that which is right, . . . I will put none of these diseases upon thee, which I have brought upon the Egyptians" (Ex 15:26; cf. Deut 28:27).

Leprosy develops in two stages, nodular and anesthetic (Negaim 1:1; 4:5; 6:1). At first the skin, stretched over rounded, firm cysts, presents a shiny surface. The sluggish circulation of blood then causes the complexion to grow pale until it appears as "white as snow," while underneath lurks rottenness. The nodules, becoming reddish brown, eventually ulcerate into "raw flesh." The surface nerves slowly cease to register pain, and this results in leprosy's anesthetic stage. This is its quiescent side. One might almost call it, its merciful side, when sensation and the power to feel disappear. Weakness and paralysis follow, and because he is conscious of no hurt, the leper grows careless, inadvertently allowing his extremities to bump sharp objects and thus break open. These wounds ulcerate, suppurating toxic "issues."

There are records of lepers' limbs being gnawed by rats, or burned during sleep, with no discomfort registered. The leper's mucus membrane and respiratory tract become affected. His voice coarsens, and, by Hebrew law, must be raised in mournful warnings, "Unclean! Unclean!" His hair grows yellow or grey (Hosea 7:9), and drops out. His bones soften, while his hard palate atrophies. Unable to masticate, malnutrition hastens his end.
"Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. . . . Away from his friends and his kindred, the leper must bear the curse of his malady" (DA 262, 266).

Leprosy Used as a Symbol
Leprosy thus presents a gruesome picture of what man is by nature, "a living death" (DA 566), corroded by his inner sinfulness, and exuding evil. Long ago the cripple Alexander Pope wrote in the bitterness of his soul of "that long disease, my life." Leprosy symbolizes the ultimate horror of humanity's condition, the long disease of his existence, dying piecemeal. The leper's limbs and features deaden and putrefy, and are slowly knocked off his body, still living. And like the leper, sinful man when facing the intolerable terror of the future of an empty, evil life, switches off all feeling, and refuses to allow his condition to obtrude on his daily activities.

Because the Jews considered leprosy to be a judgment from God, they termed it "the stroke" (MH 67; Isa 53:4), or the "finger of God" (DA 262). Isaiah described the Messiah as "stricken," an expression used of a leper. Jerome, Aquilla and Symmachus translated the prophet's phrase, "stricken with leprosy." On the basis of this, the Talmud called the Messiah "the leper of the house of Judah." Although He was innocent, Jesus suffered from the results of the "spiritual leprosy of sin" (4T 568; cf. MH 67). He did indeed symbolically assume man's "leprous" condition, and then, sinless still, bore his loathsome curse to the cross.

Inspiration mentions nine cases of leprosy, suffered by twenty one persons. Nine are in the Old Testament and twelve in the New.
Moses (Ex 4:6-9)
Miriam (Num 12:1-16)
Namaan (2 Kings 5:1-14)
Gehazi (2 Kings 5:20-27)
the four leprous men (2 Kings 7:3-11)
King Uzziah or Azariah (2 Kings 15:5; 2 Chron 26:19-21)
"a leper" (Matt 8:2)
"Simon the leper" (Matt 26:6)
"ten lepers" (Luke 17:12).

Leprosy Sometimes Inflicted by God
Let us now analyze the four Scriptural stories in which leprosy was inflicted by God Himself as a sentence against specific sins, and try to discover the symbolic significance of this malady.

Moses lacked insight into the true condition of his own character. He needed this knowledge before he was ready to serve God and his people. To help him to see himself as he really was, the LORD requested him to place his hand on his heart (Ex 4:4). In Biblical sign language "hand" represents man's daily work (Eccl 9:10), and "heart" the seat of his inner dynamics (Prov 4:23; Luke 8:15). Withdrawing it, Moses saw, to his consternation, that his hand had become leprous. This acted parable revealed to Israel's future leader the horrible quality of his heart's motives, and his need for inner cleansing.

Miriam, envious of Zipporah the Midianite wife of Moses (Num 12:1-16), railed against her sister-in-law and criticized her brother. For her vindictive slander of the private life of the Hebrew law giver she was struck with leprosy. "The judgment visited upon Miriam should be a rebuke to all who yield to jealousy, and murmur against those upon whom God lays the burden of His work" (PP 386). Backbiting and envy are as deadly as leprosy.

Gehazi might have become Elisha's successor, as Elisha had taken up the mantle of Elijah. But years of association with the man of God failed to benefit his character. His lying to Namaan, and his attempts to mislead the prophet, revealed his covetousness and defiance against God's law. He sold his integrity for a dream of grandeur and two suits of clothes (2 Kings 5:20-27)! "For the deception practiced by Gehazi there could be pleaded no excuse. To the day of his death he remained a leper, cursed of God, and shunned by his fellow men" (PK 252; 5T 123; 4T 562; DA 566). Gehazi's incurable malady was the "leprosy of selfishness" (EGW 4T 562). Avarice, greed and materialism that lead to the practice of deception and fraud are as corrupting as leprosy.

Uzziah was one of Judah's great kings. When "he did that which was right in the sight of the Lord, . . . God made him to prosper." Then Inspiration wistfully added, "He was marvelously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction: for he . . . went into the temple of the Lord to burn incense" (2 Chron 26:4, 5, 15, 16). God had clearly stipulated that only priests might perform this rite, and had demonstrated the importance of this rule during the rebellion of Korah, Dathan and Abiram and the two hundred and fifty princes. Asserting that the laity now had equal rights, the king arrogantly brushed aside the remonstrances of Azariah the high priest, and persisted in his rashness until halted by God. "The sin that resulted so disastrously to Uzziah was one of presumption. . . . While standing there, in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead" (PK 304; MH 278). Driving ambition for roles to which the Lord has not called, and high-handed attempts to do what He has not sanctioned, are as corrosive as leprosy.

Leprosy Illustrates Man's Nature
Leprosy symbolizes what man is by nature. The toxic "issues" which flow spontaneously from his heart are materialistic and arrogant, and point to sin breaking out of his necrotic soul. Leprosy paralyzes, defiles and destroys the body, as sin befouls the life, and dulls its awareness of guilt. The four major sacrificial offerings deal with what man has done, or left undone. The law of leprosy, on the other hand, is concerned with what man is, and what naturally oozes out from his inner self. The law of the four offerings procured judicial righteousness which was imputed to the repentant worshiper. The ceremonial laws dealing with leprosy applied only after the leper had been made whole, cleansed by the imparted righteousness of the great Physician, and brought to that condition in which he might regain covenant fellowship with God and social intercourse with man.

The Levitical law identified three areas in which leprosy might appear: (1) human flesh (Lev 13:1-46), (2) decaying garments (Lev 13:47-59), and (3) corroded homes (Lev 14:33-57). Each category is symbolic and eloquent with gospel truth. The regulations themselves provide clues by which these conditions may be identified, and then give methods for dealing with each of them.

Leprosy of the Person
Leprosy in the body depicts offensive sinful, human nature, and is God's hieroglyph for man's corrupt and corrupting heart (Eph 1:1-3; PP 82; 1SM 115; 1BC 1088). The person suspected of having leprosy was to be quarantined, and observed by the priest for twice "seven days." Should his condition remain unchanged, the ministrant was to pronounce him clean. However, should the affliction progress, he was declared unclean, and driven from the camp.

Two Biblical examples illustrate the stringency with which this rule of banishment was enforced. The four unfortunate lepers were obliged to remain outside the fortified city of Samaria in spite of the siege (2 Kings 7:3-11; cf. Num 5:2, 3; 12:14, 15). Even king Uzziah was expelled from his capitol, notwithstanding his wealth and power (2 Chron 26:19-23, margin; cf. v. 21). The leper must live alone in "a house of emancipation" (DA 262; MH 67, 68), This meant that because he was regarded as legally dead by his family and friends, he was exempt from civil and familial responsibilities.

Leprosy of Garments
Leprosy in a garment rustles with the effects of evil and seductive outward conduct. Adam and Eve sewed fig-leaf aprons, the first clothes ever designed by mankind, to conceal their nakedness, and to display the horrible truth that man's best efforts to hide his guilty self are but fig-leaf equivalents of "filthy rags."

Leprosy in garments was probably caused by various molds. Hugh Macmillan noted a century ago that these fungi are "ubiquitous, and grow as readily on clothing as on house walls, when left in damp, ill-ventilated, ill-lighted places. The reddish patches, however, seem to me," he continued, "to have been produced by the growth of the sporendonema, or red mold, very common on cheese; or of the palmella prodigiosa. This last mentioned plant is occasionally found . . . extending itself over a considerable area. It is usually a gelatinous mass with the color and general appearance of coagulated blood, whence it has received the famous name of gory-dew" (Ministry of Nature, 70, 71; cf. 51-59; Negaim 3:7; 11:4).

Leprous garments typify self-made cloaks of good deeds and benign feelings besmirched with ingrained and poisonous streaks of selfish uncleanness. The Levitical law provided no hope for such leprous clothing; it must be stripped off and destroyed. Only Christ's righteousness, a "robe woven in the loom of heaven, [with] not one thread of human devising" (COL 311), without speck of decay or stain of sin, can adequately clothe the penitent.
 
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Leprosy in Houses
Leprosy in dwellings weeps of degraded and disintegrating homes. The law allowed the inner, secret defiled walls of such buildings to be scraped and refurbished. But "if the house gave evidence of conditions that rendered it unsafe for habitation, it was destroyed" (MH 278). This condition of leprosy in homes was also brought about by fungi. As Hugh Macmillan informs us, these spread in the walls as veins packed closely together, often appearing orange or reddish brown. When mature they distill drops of water, giving rise to the common designation lacrymans, weeping. The green and red streaks noted in the law, were probably caused by another fungus, murullus lacrymans, similar to the green mold, penicillium glaucum. When ripe they produce millions of minute spores, which, when air-borne to suitable sites, establish themselves with incredible speed.

When a house was suspected of this "dry-rot" the law called for a period of quarantine, with doors and windows closed, conditions needed for such molds to luxuriate. If, after careful examination, the priest concluded that the dwelling was infested, he ordered the offending plaster and stones to be scraped away, and the walls rebuilt. Should the dry-rot reappear, the building was to be condemned. The lack of the Light of the world and the fresh air of heaven were the precipitating factors which encouraged the spread of leprosy in homes.

The Lord warned that He might Himself "put the plague of leprosy in a house" (Lev 14:34) in the Promised Land. He sent this "stroke" in mercy, to give the householder evidence that there was a hidden, insidious uncleanliness in his home, and to urge him to seek immediate remedies. The Targum of Jonathan renders the Lord's warning thus: "And if there be a man who buildeth his house with stolen goods [perhaps pointing to a stolen wife], then I will put the plague, &c." Leprosy in homes takes on many faces.

When the priest pronounced the house clean, the blood of the sparrow was sprinkled on its door posts. The rabbis remember that homes within the walls of Zion, however, never seemed to develop leprosy (Negaim 12:4). Take courage, Church of God!

Leprosy may be Cleansed
The Scriptures describe leprosy as being "cleansed" rather than healed. Inspiration evidently considered it a symbol of defilement rather than a disease, and sent the leper, not to the physician, but to the priest. All the minister could do, however, was to pronounce the unfortunate person unclean. Does this illustrate the truth of the Father's committal of all judgment to His Son, the celestial Priest (John 5:22)? But, thank God, Jesus is also the great Physician.

But let us return to our cleansed leper. Obeying the Saviour's command he immediately set out for the temple. Rabbinic tradition had long affirmed that when He came the Messiah would cleanse lepers. During the eight centuries following Namaan's cleansing, there is no record that any leper was cleansed. By Christ's time the priests must have considered the laws dealing with the restoration of cleansed lepers to covenant fellowship to be totally obsolete. Jesus deliberately sent these persons to the temple to apprise its functionaries of the fact that the Messiah had indeed come (DA 266). The first cleansed leper asking for this ritual celebration must have driven the priests to the book of Leviticus, their manual of instruction!

Priestly Examination of the Leper Must be Thorough
The regulations emphasized the thoroughness with which the examination of the leper should be carried out. The priest must not investigate on the sabbath, in inadequate light, or pronounce upon his kindred. Should his eyesight be defective he was prohibited from ruling at all! The suspected person was granted every advantage by the rules, for any "doubt in leprosy signs, in the beginning, is regarded as clean," but "when uncleanness is established, a condition of doubt is regarded as unclean" (Negaim 5:4, 5; cf. MH 278). Since the Lord permitted only His ministers to adjudicate, no Israelites was to express opinions, or act as a tale bearer. The Giver of these rules has also entrusted the leaders of His New Testament church with responsibilities to "open" and "shut" and "bind" and "loose" (Matt 16:19; John 20:23).

Isaiah compared sinners to lepers. "Why should ye be stricken?" he asked the people of Israel, using a term for the infliction of leprosy (Isa 1:4-6; cf. DA 266). The prophet predicted that this condition would also be found in the church (cf. Jer 5:3; SC 47). But no one need remain in this state, for the gospel provides immediate cleansing. Jesus did not at once grant some requests for healing. For instance, during the illness of Lazarus He waited some days before coming to Bethany to minister to the family (John 11:1-14). But when a leper appealed to Him, He responded quickly, and thus called attention to His readiness to cleanse from sin.

The Role of the Priest in the Cleansing Ceremony
When the leper was ready for rehabilitation, the priest was required to go out of the camp to find him, thus representing our heavenly Priest's leaving His Father's home to search out sinners. When he reached the Temple and requested restoration, our leper encountered the same priest on duty who had pronounced him unclean years before. The Lord had warned him not to reveal the identity of the One Who had cleansed him, so that the official's decision might be unprejudiced (2SP 229, 230). "Who is He that condemneth? It is Christ that died" (Rom 8:34), our Judge as well as our Priest.

Having established that the leper was free from all symptoms, the priest explained to the jubilant man how his ritual reinstatement should be carried out. He must provide two sparrows, a cedar stick, a length of red string, and three sprigs of hyssop (Negaim 14:6; Parah 11:9), a new earthenware jar, a little olive oil, three lambs, and the makings of meal and wine offerings (Lev 14:10, 12-14). The same requirements were prescribed for a king as for a slave, for God considered all equally sinful by nature. Let us study each of these symbolic items as they focus on aspects of the Saviour's character and ministry.

Two Sparrows as Unique Sacrifices
Sparrows were perhaps the most common of Palestinian birds. While some doubt exists as to whether the leper's sacrifice was actually a sparrow, the Hebrew name, an onomatopoeic word meaning "a twitterer," together with its cognate Assyrian term saparu, has led to the conclusion that the birds were in all probability sparrows, as the margin of the King James Version suggests (Lev 14:4; Negaim 14:2; SDABD art. "Sparrow"). Sparrows were evidently sold at the Temple during the time of Christ "at exorbitant prices," probably because lepers were now seeking cleansing (Redemption, or The First Advent of Christ 74). Their price later dropped.

While they have not been domesticated, sparrows love to live close to the habitations of people, even building their nests under the eaves of their houses, and eating the crumbs which fall from their tables. Sparrows have always been esteemed of little value (Mat 10:29-31). Even in Christ's time, when the market for sparrows for the cleansing of lepers was opening after 800 years, five of them might be purchased for two farthings (Luke 12:6), the least valuable of coins. These twin sparrows, which according to the rabbinic law must be identical in appearance, size and price, formed a single sacrifice, illustrative of the way Christ shared man's common lot in order to make atonement for the despised and diseased outcasts of society.

A Cedar Twig
The cedar stick was cut from the most magnificent and valuable tree in Palestine. Found wherever man has travelled, the cedar remains evergreen, unaffected by heat and cold, equally virile in arid wastes and on mountain tops, despising tempest and drought alike. Famed for undecaying vitality and dependent on secret sources of moisture to which it thrusts down its extensive roots, it symbolizes those whose lives are "hid with Christ in God" (Col 3:3). Monarch of the forest, "the cedar is repeatedly employed as an emblem of royalty: . . . and to represent the righteous, . . . who regard the will of God" (PP 450; Ps 92:12). Its spreading branches depict the Lord, the everlasting King, graciously overshadowing with protection His dear subjects. Decay-resisting, aromatic and regal, the cedar was redolent of the constancy and kindness of Christ the King.

The Scarlet String
The carmine cord, or twisted piece of material, has played a conspicuous role in Scripture narratives. Made of wool, the clothing of lambs, its color was obtained from the essence of crushed cochineal spiders (W. Ewing & J. Thomson, Temple Dictionary of the Bible 706), who gave their lives to dye it red. In the story of salvation this word is used on three significant occasions to identify persons. It designated the piece of crimson twine which identified Pharez as the first-born twin of Tamar, Judah's passing love (Gen 38:27-30). It marked for redemption the home of Rahab the harlot in cursed Jericho (Josh 2:15-21). It framed the lips of Solomon's beloved whispering words of love (Cant 4:3; cf. John 19:29 where hyssop, wine and lips are used together). Three times the scarlet cord identified things. It singled out the Lord's goat for death on the Day of Atonement (Lev 14:4; Yoma 4:2). It tied the hyssop to the cedar twig as the bessom of sprinkling in the ceremony of the red heifer (Num 19:1-9). It was also used to make a similar sprinkler for the leper's cleansing. This cluster of ideas lies implicit in the symbol.

A Sprig of Hyssop
Hyssop belongs to the family labiatae, which includes thyme, rosemary, mint, savory, marjoram and other aromatic herbs. Its furry leaves hold liquids well. "The hyssop . . . was the symbol of purification . . . in the cleansing of the leper. . . . In the Psalmist's prayer also its significance is seen: `Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow"' (PP 277; Ps 51:7, literally "un-sin" or "un-guilt" me with hyssop). David's Hebrew word "purge" is literally "sin-offering me," and alludes to the hyssop which applies the redeeming and cleansing blood of the red heifer sin-offering (Num 19:9, RSV). The rabbis felt that Solomon must have been interested in this ritual because of his twin allusion to "the cedar that is in Lebanon and the hyssop that springeth out of the wall" (cf. 1 Kings 4:33). The cedar's royal splendor and the hyssop's unassuming modesty point to qualities which enable the Saviour to cleanse mankind.
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The Earthenware Jar
The earthen pot for water typifies Christ's earth-born humanity, and pictures His humility in bearing in Himself the cleansing elements of life and death to the needy and defiled. It also represents us, His disciples, who, as humble "earthen vessels," should carry the cleansing and redeeming gospel treasure to an unclean world (2 Cor 4:6, 7; 1 Cor 15:47, 48; Lam 4:2). This common and little-valued crock held the most vital elements, living water and sacrificial blood, for the rite of cleansing from the leprosy of sin.

Olive Oil and Four Offerings
Olive oil symbolized the illuminating, healing and soothing ministry of the Spirit. The three lambs, two for sin-offerings and one for a burnt- offering, with its appropriate meal and wine offerings, pointed to the various aspects of the cleansing and life-giving merits of the Saviour's sacrifice which bring about the restoration of the repentant sinner.

The Living Water
When all had been readied, the priest accompanied the leper into the country in search of a spring, and from its living waters half filled the earthen jar (Lev 14:3, 4). No stagnant lake or pond water would suffice as a symbol of the ever fresh Water of Life.

The Horrible Killing
Randomly selecting one of the sparrows, the ministrant pinched off its head with his nail (Lev 1:15, margin). This horrifying personal act of slaughter recalls the vicious treatment of the Lamb of God at the hands of His own people, as well as from the soldiers of Herod, and the mercenaries of Pilate. The terrible drama of Calvary was enacted, not by remotely controlled impersonal instruments, but by the vindictiveness of men's hands. The awful power of evil in contrast with the tiny, trembling, innocent bird is thus portrayed. The priest's act also typified Christ's laying down His own life, Himself the Priest, Himself the Victim.

The priest then squeezed the sparrow's blood into the water in the jar, dug a hole near by, and buried the little body close to its place of slaughter (Negaim 14:1; cf. John 19:41, 42). Did this place anticipate Joseph's new tomb next to Golgotha for the burial of the Reality represented by the tiny brown bird crushed and dead? Was it to this act of callous indifference that Jesus alluded in these poignant words: "Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father" (Matt 10:29)?. When the celestial Sparrow was cast indifferently upon the earth His Father suffered with Him. Eternal Spirit, grant us Thy light to read these signs aright.

Baptism in Bloody Water
But this cruel death and heartless burial were not the end. The dead bird was symbolically to live on in its twin! To illustrate this, the priest caught the live sparrow by its wing tips and tail, and baptized it by immersion in the water and blood in the little earthenware font. Was it to this baptism in blood that Jesus alluded in His question to James and John, "Are ye able to be baptized with the baptism that I am being baptized with. . . . ?" (Matt 20:22).

Then, turning toward the open fields, the priest freed the little bird to its flight into the heavens, hearing its fellow's life-blood on its feathers. What an eloquent type of the plan of salvation!

Ellen White has left us this insightful comment: "The wonderful symbol of the living bird dipped in the blood of the bird slain 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 slain was over living water; that flowing stream was a symbol of the ever flowing, ever cleansing efficacy of the blood of Christ, the Lamb slain from the foundation of the world, the fountain that was open for Judah and Jerusalem, wherein they may wash and be clean from every stain of sin" (1BC 1111).

The Many Sprinklings
The priest next dipped the hyssop tied to the cedar stick with a cord of crimson into the water and blood and splashed the bessom seven times on the leper's hand, and, the rabbis add, his forehead (Negaim 14:1). "Seven" underscores the completeness and thoroughness of the cleansing (AA 585).
The leper was still obliged, however, to remain secluded from his family for a week, before successive rites granted him full fellowship. But first, every visible hair was shaved from his body on the first and seventh days of the ceremony (Negaim 2:4; 14:2, 3). The leprous grey hairs, which had evidenced his degeneracy (Hos 7:9; Isa 7:20; Negaim 4:1) were now gone to signify his freedom from the guilt of sin! The leper was then ritually immersed, or baptized (Lev 14:9; Negaim 14:2; cf. Eph 5:26; Tit 3:5), and readied for the concluding ceremonies.

The Anointing with Blood
The priest offered one of the three lambs as the leper's trespass-offering. Catching its blood in a vessel, he accompanied him to the door of the Tabernacle. Stationing the leper just outside, he invited him to thrust his head across the threshold into the court. Pouring some lamb's blood into his own left palm, the priest dipped his finger into it, and applied the blood to the leper's right ear. The priest then asked the leper to put his right hand into the court, and similarly bloodied his thumb, and finally his right great toe. The "finger" used by the priest in this rite, as in all rites, signals the precise and personal ministry of the Spirit in the cleansing, saving ceremony (Luke 11:20; cf. Matt 12:28).

The live sparrow, vanishing into the heavens with its companion's blood, anticipated Christ's ascension to His Father bearing our humanity, and carrying with Him the merits of His sacrificial blood. John saw the Antitype of the ascended sparrow in the very act of pouring His blood on the eternal throne to cleanse all penitents.

The Anointing with Oil
Jesus did this preparatory to sending down cataracts of the Spirit's gifts. To demonstrate this enduement for the cleansed leper, the priest poured oil into his bloody palm, and flicked some of it with his finger "seven times" toward the most holy place, the location of God's throne. He then invited the leper to repeat what he had done with his head, and his hand and his foot, and smeared oil on the parts he had already daubed with blood, his right ear, right thumb and right big toe.

This twin ceremony proclaimed that the cleansed leper was ready henceforth to listen to God's voice, work for Him and walk along His pathway, disciplined by Calvary's sprinkled blood and Pentecost's gift of the Spirit. The priest's hand, drenched with blood and oil, was mute testimony to two vital ministries of the Saviour's sacrifice and intercession aided by the eternal Spirit.

The priest next assisted the leper in presenting his sin-offering of repentance, and burnt-offering of consecration, with appropriate meal-and wine-offerings by which he showed the dedication of himself and all his assets to the Lord. He finally pronounced the leper clean in God's sight, and fully restored to fellowship with his family, and covenant relationship with his people.

What thoughts flood our hearts as we watch plain brown birds flitting happily here and there in our yards. Sparrows are found wherever man lives, and are seen fluttering upon his roads of commerce. Costing but a farthing in Israel's ritual mart, Jesus used sparrows in both the Old and New Testaments to illustrate precious gospel truths. What man esteems of little value, indifferently flinging to the ground and burying out of sight, Heaven regards as precious.

[FONT=&quot]To arrest our attention Christ wrote the story of salvation's cleansing power in the life and death, resurrection and ascension of a homely brown sparrow! The implications of His "autobiography," embedded in the ritual laws covering the cleansing of the leper, Israel might have understood, if the people had studied them reverently and humbly. But they indifferently flung the dead Sparrow to earth after He had poured out His blood to cleanse them, crushed by their vengeful fingers. And at that time only the Father rally cared. Now the Sparrow asks us wistfully, "Is it nothing to you, all ye that pass by" (Lam 1:12)?
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THE RED HEIFER
All My Contagion Is Christ's

Death is the ultimate and inevitable result of sin (Rom 6:23). Everything that is dreadful and inescapable because of evil is epitomized in it. Death gathers within itself all the horror that rebellion has brought about in heaven and on earth and focuses it on the Son of God hanging on the cross. The death and dissolution around us are the harvest of sin. In the ritual law death is symbolized by a cadaver or any part of it (Num 19:11, 13, 16). Like sin itself, these products of sin were considered highly contagious. Contact with death in any of its by-products, therefore, defiled a person or thing, and needed cleansing.

Legislation in Leviticus and Numbers frequently warned Israel's priests and people to be careful to avoid any impurity caused by contact with a dead body (Lev 21:1; Num 19:11-16). This should be a warning to God's "royal priests" to be careful for the same reasons. But should this calamity befall them the Lord provided a special sin-offering, with a unique remedy, and explained the particulars to Moses. Cleansing might be obtained by the "ashes of a heifer" (Heb 9:13). This rite also brought about reinstatement into covenant fellowship. Let us consider some details of this rite (Num 19:1-22).

The First Red Heifer Slain
Thirty days following the mourning for Miriam's leprosy, Moses carried out God's specific command, and killed and burned the first red heifer (Josephus, Antiquities IV:4:6). The rabbis remember that its ashes met the need for cleansing in these special cases for priests and people for the next eight hundred years, in fact, until Jerusalem and its temple were destroyed by Nebuchadnezzar, and the Jews taken into Babylonian exile.

Ezra is believed to have prepared the ashes of the second heifer on his return to Palestine with the exiles. Between this time and the pillage of the Holy City by Titus, five more were cremated, making a total of seven such sin-offerings during the sixteen centuries of formal Tabernacle and Temple worship among the Hebrews (Parah 3:5). Seven suggests completeness (AA 585). While regular sin-offerings were frequently repeated, this one was not. Ellen White focuses our attention on the essence of this fact: "The one heifer, the one ark, the one brazen serpent, impressively point to the one great offering, the sacrifice of Christ" (4T 120, emphasis hers). In these ways the uniqueness and completeness of this special sin-offering for priests and people are stressed.

Because every Israelite might benefit, the congregation as a whole contributed to the purchase of the red heifer from the silver half-shekels presented for the emancipation of the first born (Shekalim 1:1, note 2, "all public offerings"). While this coin had originally procured "the ransom for his soul" or ritual liberation for the heir of each family (Ex 30:11-16), it was typical of the full and complete ransom of all Israel, God's first-born of the nations, not merely those with ceremonial defilement. This rite thus included the redemption of every person effected by the incurable contagion of sin. It looked forward to the final ransom of all believers, not with "corruptible . . . silver . . . but with the precious blood of Christ" (1 Pet 1:18, 19).

According to the law the crimson cow must be just over three years old (Parah 1:1). Did this anticipate the twelve hundred and sixty days of the Messiah's sacrificial ministry, and after He had completed His period of service, His "cutting off" in "the midst of the week" (Dan 9:26, 27)? Eternal Spirit, grant us Thy light to read these signs aright.

The Heifer Must be Red
Other sacrificial victims might be any color, this one must be red, and completely red. The rabbis believed that if her horns or hoofs were black, or if two black or white hairs grew from the same follicle, she was rendered inadmissible (Parah 2:2, 5). Because of these exacting requirements search for her might be made outside the land of Israel (Parah 2:1). When a suitable animal was found the price demanded was inevitably prodigious! The uniqueness and rarity of this sacrifice were thus exhibited.

Did this preciousness anticipate the reason for John's quandary? In his vision of the scene of the last judgment, the Revelator realized that, even after extensive search had been made throughout the universe, no one appeared to be qualified to take the Judge's ledger of evidence and deal with its secrets. He was then encouraged to dry his tears and look at the throne of God (Rev 5:2-6; cf. COL 294; Job 33:28). To his joy he saw the bleeding Lamb on the seat of universal government, surrounded by signs which displayed that He was more than adequately qualified. His blood suffused the eternal throne with redemptive authority. The crimson heifer's rarity called attention to the peerless and precious and priceless Christ dressed in His carmine robe to represent His sacrificial death.

H. Kurtz long ago suggested that, "just as in man the vital energy of the blood is manifested in the red cheeks and lips, and in the flesh-colored redness of the skin, so in the red cow the blood was regarded as possessing such vigor that it manifested itself outwardly in the corresponding color. The red hue of the cow was a characteristic sign of its fullness of life, and fitted it to become an antidote of the power of death" (Sacrificial Worship of the Old Testament, 427).

Red is also the symbol of blood (4T 120). This color is used by Inspiration as a reminder to the people of God of the gory stream which flowed from the slaughtered Victim on Calvary. The gospel prophet watched the Messiah arrayed in bloody garments treading the winepress of God's wrath in His lonely crusade against sin (Isa 63:1-3; 1:18).

The Heifer Must be Perfect
To portray the matchless character of the Saviour, the heifer must be without "spot." This underlined the truth that no inner corruption was breaking out of her skin. She must be free from all "blemish" to demonstrate that she was unmarred by external deformity. Her perfection pictured Him Who was "physically as well as spiritually . . . an example of what God designed all humanity to be through obedience to His law" (DA 50, 51). Blood is a symbol of life sacrificially poured out to redeem. Through the red heifer we should see life and death blended in the ministry of Jesus.


The Heifer Must be Free and Unyoked
The animal must never have carried a yoke (Num 19:2; Parah 2:3). Since "the yoke that binds to service is the law of God" (DA 329), "again, Christ was typified" (4T 120). The Lord of glory freely stepped down from His throne to volunteer for the work of atonement. "There was no obligatory yoke upon Him, for He was independent and above law" (4T 120). Since every creature in the universe is subject to Divine rule, no created being could become a ransom for man. "Christ alone was free from the claims of the law to undertake the redemption of the sinful race" (4T 121; 7BC 904; 5BC 1136). The unyoked heifer thus represents the only Sacrifice free to say, "No man taketh away My life, I lay down My life" (John 18:10).

The Hebrew word for heifer, parah, means "to bear young, to carry burdens." This female animal was chosen to picture the Lord's fruitfulness and richness of service. As we have seen, the Levitical code stipulated that sin-offerings for all individual Israelites, as well as for the nation as a whole, should be selected from male cattle (Lev 4:l-21). But this was to be female, perhaps to help the worshiper to sense that the Cradle of life was also its Ransom.

The Cow was Slaughtered Outside the Encampment of Israel
From the moment of her discovery the red heifer lived for one purpose only, to be "brought forth" (Num 19:2) to die outside the camp. This venue anticipated Christ's place of death, not upon a Jewish altar for the Hebrews alone, but outside the city, so that His atoning death might embrace all humanity (Heb 13:11, 12; cf. the female sacrifices for non-Israelite penitents, Lev 4:22-35).

While being conducted to the place of slaughter the heifer was bound with a halter, and, for the first time, placed under the control of a man, and he the priest. This pictured the Saviour under personal self-control, Himself the Victim, Himself the Priest. As Jesus deliberately and resolutely and voluntarily strode into Gethsemane's night, He sang, "I delight to do Thy will, O My God: Thy law is within My heart" (Ps 40:8; cf. DA 329), and then in complete self-surrender affirmed, "Not My will, but Thine be done."

The innocent priest who officiated in binding the cow and conducting her forth to her place of death was rendered unclean by his acts, and for a time banished from the camp. Did this represent our Saviour-Priest, identified with sinners and laden with the guilt of the world, bound and dragged outside the city walls, forsaken by His Father, and execrated by demons and men (Matt 27:39-46)? During the time of Temple worship, before he could resume his ministry Israel's priest must be "baptized" at the Pool of Siloam at the foot of Olivet (Parah 3:7). It was near this spot that Jesus the Priest of the heavenly Sanctuary endured His final "baptism" in blood and tears, as He struggled in dying agony to procure mankind's cleansing (Mark 10:38).

The rabbis remember that during the centuries following the erection of the second Temple, the site for the heifer's funeral pyre was the summit of the Mount of Olives. There a pyramid of fig logs was constructed in the form of a cave, furnished with "windows" or air holes (Parah 3:8). Into this the animal was backed, bound, and thrown with her face toward the Sanctuary. She was then slain by the priest in the sight of the people.
Clothed in purest white, the priest plunged his hand into her flowing blood, and with his finger seven times "sprinkled the blood toward the holy of holies, dipping once and again for each sprinkling. Having finished, he wiped his hand on the body of the heifer . . . and kindled the fire with dry palm trees" (Parah 3:9).

Atonement Full and Complete
This seven-fold blood-tossing called attention to the thoroughness and completeness of the Saviour's atonement (AA 585), while the priest's "finger" represented the role of the Holy Spirit in the atonement (compare Matt 12:28 with Luke 11:20 to identify "finger" with the "Spirit"). On Sinai, God's Finger inscribed the words of the decalogue on two stone tablets, and, almost a millennium later, wrote the doom of Babylon on the wall of Belshazzar's banquet hall. The activity of the "Finger" anticipated a team ministry, for on the cross Jesus offered Himself to the Father "through the Eternal Spirit" (Heb 9:14).

The heifer's funeral pyre was kindled with dry palm fronds. Were these signs of victory and loyal support ironic premonitions of the "Hosannahs!" of Palm Sunday, withered into the obscene execration "Crucify!" one week later?
While other kinds of wood might be used when necessary, the fig tree was preferred for the burning of the victim. Did this symbolize man's fruitless hypocrisy in this Old Testament ritual as it did in Christ's New Testament acted parable of the doomed Jewish nation? Ingratitude still ignites the cursed "fig tree" of insincerity (Matt 21:19, 20) to burn the Lamb of God.

The Sacrifice was Registered in Heaven
As we have noticed, Paul reminded the Hebrews that the bodies of sin-offerings, whose blood was brought within the Sanctuary, were burned outside Israel's encampment (Heb 13:11, 12). Since the heifer was incinerated beyond the city walls, the tossing of its blood "toward" the most holy place was accepted by God as actually having been conveyed into His shrine. The worshipers observed the blood fly from the priest's finger from the brow of Olivet, and then their faith led them to believe that it entered the Temple across the Kidron valley. From that very spot the disciples watched Jesus, the Antitype of the red heifer, ascend to the heavenly Sanctuary bearing man's blood. But they saw Him enter the Father's presence only by faith. Their confidence was rewarded on the Day of Pentecost by the gift of the Spirit in fulfillment of their Lord's promise. It also signaled that Christ had been inaugurated as man's atoning Sacrifice and mediating Priest in the heavenly Sanctuary (AA 39).

Into the pyre consuming the heifer, the priest cast three important symbolic items to enhance the meaning of the sacrifice. These consisted of a small branch of cedar, three sprigs of hyssop, and a length of scarlet woolen cord. The regal cedar signaled the majesty and endurance of Jesus; the humble hyssop pointed to His lowliness and skill to cleanse; while the crimson string registered His divine Sonship and life laid down for mankind. These qualities the Saviour vividly displayed on Calvary.
 
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The Ashes Prepared
After the smoke from the burning red heifer--the evidence that the fire had done its task--had cleared from the top of the Mount of Olives, the ashes were gathered together by a clean person. Does my heart correctly see Joseph of Aramathea in this act? These cold embers were then beaten into dust with stone hammers, sieved a dozen times until perfectly fine, and finally divided into seven times seven portions (Parah 3:11). One part was kept at the Sanctuary, and the others distributed to the forty eight strategically located Levite towns, which included the six Cities of Refuge. Knowing that this provision was near at hand whenever needed, the Lord's people rested secure, rejoicing that Heaven had provided the means for their cleansing.

Ashes were occasionally used as an antiseptic agent. Neglected garbage and filth may become a hazard. For instance, "the slackness and recklessness sometimes witnessed [around human dwellings] is beastly, and the ignorance of the results of such things upon health is astonishing. Such places should be purified, especially in summer, by lime or ashes, or by a daily burial with earth" (CH 63). From the literal use of purifying ashes to their spiritual role in cleansing from defilement was but a short step for Israel.

As we noted in our study of the copper altar, the ashes removed from the burning of the victims suggested many negative ideas. They had to be removed from the Tabernacle to a place outside the encampment. The ashes of the red heifer, however, were to be carefully preserved. The Hebrew term literally described them was "the ashes of the burning of the sin" (the Hebrew word for sin-offering can also be rendered sin; Num 19:9, 13, 17, dust, margin, 20, 21). This means that they had the same value as a sin-offering, for they were to be employed in the "purification" for sin when mingled with running water (Num 19:9, 17; cf. Zech 13:1). The word used for sin (chatta'th) means a slip of the foot or a tripping up (Prov 13:6; 19:2). The ashes were also used to cleanse the tent or home of the offender (Num 19:14-17).

Paul pointed the Hebrews to the significance of this rite in these words: "If the ashes of the 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). Notice the echoes of the language used in the Levitical code. The goal of Calvary's sacrifice, "the ashes," or end results of Christ's atoning death, left by the satisfied fires of divine justice, now make possible complete cleansing from sin, and restoration to fellowship with God and His congregation for all who have been defiled by contact with the dead. In Israel's ceremony these ashes were conveyed to the defiled person by the "living water." This is a symbol of the Holy Spirit (John 7:37-39). For the Christian today the cleansing blood is brought into contact with his defilement by the Eternal Spirit (Heb 9:13, 14).

The Significance of Red Heifer Ceremony Still Applies
Ellen White has left us a caution and a challenge: "Some may look upon this slaying of the heifer as a meaningless ceremony, but it was done by the command of God and bears a deep significance that has not lost its application to the present time" (4T 122). We should study the Scriptures and pray, Eternal Spirit, enlighten our eyes to grasp this "deep significance" for our selves.

Today the church is "God's city of refuge," and "the repository of the treasures of His grace" (AA 11). "Ashes" triumphantly proclaim, "It is finished!" and picture the fullness and completeness of Christ's sacrifice forever beyond the touch of decay, always at hand to cleanse. Ashes have been used in Scripture to call attention to man's contrition, humiliation and mourning for sin, as well as to his worthlessness, ignominy and sorrow for guilt (Gen 18:27; Esther 4:1; Jonah 3:6). Ashes declare that Jesus has suffered absolutely and to the uttermost.

Let us now consider two questions: (1) What does it mean to be defiled by contact with the dead? and, (2) In what circumstances were these ashes used to cleanse those so defiled?

Defilement by Contact
The divine regulations stipulated that all who came into contact with the results of human death in any form, a corpse, a bone, or a grave, were rendered unclean thereby. Since man's death comes in consequence of sin, death represents sin. The apostle reminded the Ephesian Christians that prior to conversion they had all been "dead in sins," because separated from the Source of life (Eph 2:1; 4:17-19). In Scripture "a soul corrupted by sin is represented by the figure of a dead body in a state of putrefaction. All the washings and sprinklings enjoined in the ceremonial law were lessons in parables, teaching the necessity of a work of regeneration in the inward heart for the purification of the soul dead in trespasses and sins, and also the necessity of the sanctifying power of the Holy Spirit" (4BC 1176).

The apostle Paul realized that he was defiled by nature. He longed for release from the "body of death" which clung to him in corrosive defilement (Rom 7:24). His allusion was to a horrible mode of Roman execution well known to his readers. Chained to a corpse, the criminal slowly decomposed with it. Here is the word-picture painted by the Latin poet Virgil of this revolting and terrible death-penalty ordered by king Mezentius, "a cruel, arrogant man, sadist and savage": . . . he fastened live men to dead men, strapped their hands together, tied face to face, and killed them slowly, slowly, in the waste and stain and clasp of that long death." (The Aeneid of Virgin, tr. Rolfe Humphries, 196). Without the power from above no one is able to free himself from the incubus of his own corrupt nature; all are already defiled by contact with the dead. And all whom such persons influence by their examples also become defiled.

This contamination through contact with the "dead" is an allegory of life's tragic condition. Its process portrays the unwary disciple's imperceptible, but nonetheless real, assimilation of the necrotic philosophies and thought-patterns, expressions and jokes, habits and life-styles from his associates who choose to live apart from Christ's grace. When once infected by this virus the unsuspecting Christian eventually comes to laugh at their humor, enjoy their music, appreciatively discuss the books they read and the shows they watch, eagerly participate in their feasts and parties, and then, uncritically, marry into their families. Such a person is now mortally defiled through contact with "the dead."

The Power of Wrong Influences
The inspired records of both Samson and Solomon, and a host of others, illustrate this gradual debasement of character brought about through the influence of wrong friends. "Whoever voluntarily enters into such relationships will feel it necessary to conform, to some degree, to the habits and customs of his companions. The time thus spent is worse than wasted. Thoughts are entertained and words are spoken, that tend to break down the strong-holds of principle, and to weaken the citadel of the soul" (PP 563). And once having been corrupted, everything is contaminated which the defiled person touches by his influence (Hag 2:13, 14).

The Levitical law, the so called "Code of Holiness,"--it is actually a delineation of sinfulness,--describes six areas of evil conduct in which potential defilement lurks for the pilgrim on his path to sanctification: (1) excessive and perverted eating and drinking (Lev 11:1-47; 17:1-16), (2) extra-marital sex and marriage outside the law of God (Lev 12:1-8; 15:1-33; 18:1-30; 20:10-21), (3) aggressive behavior against persons and property (Lev 24:17-23), (4) irreligion and blasphemy against heaven (Lev 19:1-37; 20:1-9), (5) treachery in human and divine contracts (Lev 25:23-55), and (6) apostasy from God and neglect of His service (Lev 26:1-46; 27:1-34). But the Lord did not leave the matter after His moral laws had defined sin and pronounced the sinner unclean. Through His ceremonial laws He provided specific and ample remedies for those who humbly chose to use them, and through them directed the sinner to the Saviour. For defilement resulting from contact with the dead the ashes of the red heifer was the specific cleansing agent.

How the Spirit Works to Cleanse the Soul
The Spirit begins His ministry for sinners by pointing out areas in their lives which need cleansing. He does this within the person's psyche in many different ways, gradually making him aware of specific areas in which he needs to make changes. He then directs the persons whom He has made penitent where they should go to obtain forgiveness. For instance, the prophet Nathan revealed the depths to which David had fallen, and the Spirit awakened the king's conscience to pray: "Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow" (Ps 51:7). David's allusion to purification with hyssop shows his grasp of the meaning of the ritual performed with the ashes of the red cow.

This ceremony was known as the application of the "water of separation" because it separated the sinner from his defilement. Aware of the answer to the question centuries later voiced by the apostle, "Who shall deliver me from this body of death?" king David turned to the Source of purity and holiness. Paul realized the vital meaning of this ritual clearly. He pointed the Hebrew Christians to the purifying power provided by Christ (Rom 7:25-8:1) to purge or cleanse the conscience from dead works (Heb 9:11-15). Jesus is the Antitypical Red Heifer, the Fountain of cleansing opened by the Roman javelin on Golgotha.

Any "Clean" Person Might Apply Heaven's Remedy
The ancient regulations directed the penitent to find a "clean person" of his acquaintance to administer the ashes. The rabbis indicate that an innocent youth should be selected (Parah 3:3), an age group to which Jesus pointed with approval when describing the ideal subjects of His kingdom. The apostle advised spiritually minded Christians to play this role in their communities, and urged them to restore the penitent one to full fellowship in the spirit of true meekness and love (2 Cor 2:4-11 indicates the conclusion of 1 Cor 5:1, 4-11; cf Gal 6:1, 2). The rabbis remember that "he that mixes the sin-offering water may not wear his sandals" (Parah 8:1; cf. Ex 3:5).

The chosen volunteer accompanied the repentant sinner into the country to find a spring from which to scoop a earthen jar full of "living water" (Num 19:17, 18). Into this he sprinkled a little of the heifer's ashes, enough to form a film of dust on the surface of the liquid. The party then set out for the home of the family requesting cleansing. Three sprigs of hyssop (Parah 11:9), tied to a cedar stick with scarlet ribbon or string, formed the instrument for sprinkling. A similar device, we noted, was used for cleansing the leper. In this rite it was dipped into the mixture of water and ash in order to sprinkle the liquid upon the objects to be purified. This was to be repeated "seven times," on the first, and the third and the seventh days, to emphasize "the thoroughness of the work that must be accomplished for the repenting sinner" (4T 122).
 
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How the Red Cow's Ashes were Applied
Imagine a scenario something like this. With the members of the household expectantly gathered around, the one chosen to do the sprinkling entered the living room. There he carefully cast drops of the cleansing water and ash on the furniture, books, magazines, and musical instruments which represented the props around which the leisure of the inmates was spent, and the "toys" with which they played. Everything must be purified.

He then moved into the dining area and methodically tossed the potion over the stores of food and drink, which signaled the daily eating habits of the residents, and were typical of the nourishment they provided for their souls. Did Paul have this in mind when he urged the Corinthians to remember that "whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Cor 10:31)?

Proceeding to the bed rooms, he carried out the same routine for the clothes in the closets, which were emblematic of the outward conduct of the household. He splashed the purifying stream over the "bed," used in Scripture for marriage (Heb 13:4; Gen 49:4), as well as for laziness and lust (Prov 26:14; Ezek 23:17). Paul might well have commented on this in these words: "Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid! What? Know ye not that he which is joined to an harlot is one body? for two, saith He, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication" (1 Cor 6:15-18).

After every item in the home, and each person in the family, had been thoroughly and repeatedly sprinkled, the head of the household placed an inscription over the door of his home which read, "I am not my own, O Lord, I am Thine." "Thus should it be with all those who profess to be cleansed by the blood of Christ. God is no less exacting now than he was in olden time" (4T 122).

The Red Heifer was a Type of Christ
There was nothing complicated about this rite. Every part of it was simple and unassuming, and yet it had unexpected turns, in all, startlingly reminiscent of aspects of our Saviour's ministry of cleansing. This purifying treasure from the slaughtered and burned cow represents the efficacy of its death joined with the fountain of freedom opened for ancient Israel. The treasure used in the ritual came, not from a magnificent temple on a lofty acropolis, but from a lonely funeral pyre outside the city walls. It was ministered, not with a bunch of gorgeous and rare blossoms, but with sprigs of common hyssop, not with a golden scepter, but with a twig of cedar, not by the patronage of a powerful prince, but by the inexperienced hands of a simple but sincere youth, not through the precious relics of a venerated saint, but from the stoned ash of a crimson cow, not from the waters of a sacred river flowing from the melting snows of a mysterious mountain, but form the trickle of an unnamed spring, and not in a jeweled casket of precious metals crafted by a famous artisan, but in a simple earthen vessel. And today there comes to us from this parable a message clear and strong. Its focus is on Calvary and our Saviour dying there. Eternal Spirit, teach us how to apply these truths to our lives.

The prophet Isaiah challenges us, in language evocative of this ritual, to remember our need for cleansing: "Break forth into joy, sing together, ye waste places. . . . All the ends of the earth shall see the salvation of our God. . . . Touch not . . . [the] unclean thing. . . . Be ye clean that bear the vessels of the Lord" (Isa 52:9-11). These words call across the centuries with peculiar urgency to us who should share Christ's purifying grace with the world.

Because He saw that moribund and corrupt humanity has rendered everything it has touched unclean, God provided more than adequate means for cleansing. These heavenly treasures are stored in the Sanctuary above, waiting to be appropriated and carried by the faithful members of His church, His cities of refuge, to the ends of the world to restore defiled humanity to fellowship with God.

This ancient rite of the ashes of the red heifer is a clear representation of the efficacy of the death of Jesus. Although the sacrifice may seem obsolete, it teaches unique aspects of His atonement. It reminds us that He had little outward attractiveness and was "marred more than any man," and yet provided an indispensable antidote for sin's malignancy. Like it, the Saviour opened the only fountain for sprinkling many nations (Isa 52:14, 15) with His purifying blood. And like it, He has provided the sole means by which the deadly contagion of sin can be purged, and infected humanity cleansed "from all filthiness" (Ezek 36:25, 26).

How this Ceremony may be Used for Spiritual Israel
Today God's royal priests must carry the message of hope and a new life to the world. "The blood of Christ is efficacious, but it needs to be applied continually. . . . If [you] . . . have become selfish and are withholding from the Lord that which you should cheerfully give to His service, then you need the blood of sprinkling thoroughly applied, consecrating you and all your possessions to God. . . . A solemn statement is made to ancient Israel that the man who should remain unclean, and refuse to purify Himself, should be cut off from among the congregation. This has a special meaning for us. If it was necessary in ancient times for the unclean to be purified by the blood of sprinkling, how essential for those living in the perils of the last days, and exposed to the temptations of Satan, to have the blood of Christ applied to their hearts daily" (4T 122-123).

God's warning to His royal priests, to be alert to the danger of defilement by contact with those who are "dead" in sin, challenges us today. Every relationship should be carefully scrutinized, every business or social contract wisely examined. Paul's warning concerning living a life away from worldliness should be studied and carried out to the letter (2 Cor 6:14-18). In time's last hour our "robes must be spotless, [our] characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent efforts, they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the Sanctuary, there is to be a special work of purification, of putting away sin, among God's people on earth" (RH, 17 Jan 1907).

The Antitypical Red Heifer has made every provision for our complete cleansing, but He has left us free to ignore them, or to accept them when we will, and apply them to our hearts by His grace, and then share them with others.
 
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It's been a long while since the last update on the Sanctuary thread. Here are the last few installments to bring it to a conclusion.


Two Goats

The Day of Atonement was the day of judgment" (Isaac Hershon, Treasures of the Talmud, 97). The following reflects the Mishnaic understanding: "'God, seated on His throne to judge the world, at the same time Judge, Pleader, Expert, and Witness, openeth the Book of Records; it is read, every man's signature being found therein. The great trumpet is sounded; a still, small voice is heard; the angels shudder, saying, this is the day of judgment; for His very ministers are not pure before God. As a shepherd mustereth his flock, causing them to pass under his rod, so doth God cause every living soul to pass before Him to fix the limit of every creature's life, and to foreordain its destiny. On New Year's Day [Rosh Hashanah or the Feast of Trumpets] the decree is written; on the Day of Atonement it is sealed who shall live and who are to die, etc. But penitence, prayer, and charity may avert the evil decree"' (Jewish Encyclopedia, art. "Day of Atonement," 1902 ed., 286, cf. H.M. Adler, Service of the Synagogue, 77).
Every sacrificial ritual, personal or national, carried out day by day in the Sanctuary throughout the year looked toward the Day of Atonement, and was climaxed in its rites. Paul remembered that "in those sacrifices there is a remembrance again made of sins every year" (Heb 10:3). Let us review how this came about.

The Purpose of the Daily Services
The morning and evening congregational sacrifices were offered without interruption every day, including sabbaths and all festivals which might include a sabbath (Ex 29:38-44: Num 28:2-8). In addition to these national offerings, individuals presented their personal sacrifices. Ellen White succinctly described them in these words: "Day by day the repentant sinner brought his offering to the door of the Tabernacle, and placing his hand upon the victim's head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain....The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the Sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest. . . . Both ceremonies alike symbolized the transfer of sin from the penitent to the Sanctuary" (GC 418).

These two kinds of sin-offerings for individuals, one for Israelites, and the other for believing Gentiles, have already been considered in some detail. The Lord's purpose was that these crimson records of sins should remain untouched in the Tabernacle throughout the year. They were the final and irrefutable testimony that the sins which they registered had been confessed, and stood forever forgiven before Him. This evidence was safely guarded in the very presence of God in case "the accuser of the brethren" (Rev 12:10; Zech 3:1, margin) ever brought them up. However, God also considered that these blood records, which ceremonially represented forgiven sins, were a defilement of His Sanctuary. When their usefulness as evidence ceased, He provided rites for their removal, and thereby brought about the cleansing of His shrine.

God designed that this purification should be carried out on the Day of Atonement, which He decreed should fall on the 10th day of Tishri, Israel's seventh month (Lev 23:26-32). During this day He required ceremonies for the "annual reminder [or identification] of [those] sins" (Heb 10:3, Moffatt) which were to be blotted out. In the Greek Old Testament Paul's term "reminder" or "remembrance" (anamnesis) is used to describe the purpose ("memorial," zakar) of "the breastplate of judgment" (Ex 28:29; 39:7), as well as that of the two onyx stones on the high priest's shoulders (Ex 28:12). This word is used of "the book of remembrance" employed by the Judge (Mal 3:16) when completing His collection of jewels. This is an allusion to the classes of persons represented by the gems on the high priest's breastplate. The overruling idea in this term has to do with supplying evidence on which the judgment might be based.

These complicated Day of Atonement rites "cleansed" (Lev 16:19, 30) both the Sanctuary and God's people, while all who refused to participate were "cut off" (Lev 23:29) from His covenant people. These twin decisions are of vital importance, for they were juridical and final: the first vindicated the conduct of the worshipers whose sins had been registered as forgiven, "open beforehand, going before to judgment" (1 Tim 5:24), and which were covered by the blood of the daily sacrifice, while the second validated the just doom of the indifferent and finally rebellious, whose sins were not confessed, and consequently unforgiven. The first group was "cleansed," while the second was "cut off." These sentences were symbolically pronounced by the specific acts of the high priest who played the role of both the mediator and the judge during the Day of Atonement.

The Trumpet Call to Israel to be Ready
On the first day of Tishri the Lord established the Feast of Trumpets. As its name suggests, the blare of the shofar, or ram's horn, started by the priests and swelled on the lips of every Israelite who chose to make the call, alerted the people to the approaching crisis on Yom Kippur, the Jewish name for the Day of Atonement.

Israel was taught that ten days later, on "Cover-up Day," the meaning of Yom Kippur (Rosh Hashanah 1:2), the Divine Judge, having scrutinized each case as a shepherd examines his sheep, would pass sentence. Henri Daniel-Rops reminds us that during these "ten days of penitence" "many pious Jews prepared themselves for these moving ceremonies by fasting, praying (cf. Lev 23:27; Num 29:7; `like the feasts,' Moed Katan 3:6), and ritual ablutions, and even making a retreat. The high priest . . . was obliged . . . to sanctify himself by prayer. The Day of Atonement, Yom Kippur, was so important that if a man spoke simply of `the day' [cf. Heb 10:25], every one knew that he meant this particular day" (Daily Life in the Time of Christ, 397; cf. Josephus, Antiquities, III:10:3).

The Lord's precise dating of Israel's judgment on the Day of Atonement in the ritual calendar was the concept which alerted later students of prophecy to the equally precise announcement, "The hour of His judgment is come" (Rev 14:7). This moment occurred on the antitypical Day of Atonement which fell at the end of the 2300th prophetic "evening morning" Sanctuary cleansing ceremony (Dan 8:14).

The Day of Atonement was Typical of Last Day Events
The Lord required that Yom Kippur be observed as a "sabbath of rest" (Lev 16:31), and urged every worshiper to "afflict his soul" (bow down or humble self, Ps 35:13; 69:10) by disciplining his appetite in preparation for the ceremonies (Lev 16:29, 31; 23:27, 32). This "fast," the only one prescribed in the law (Lev 16:29; 23:27-32), alluded to by Jeremiah as "the fasting day" (Jer 36:6; cf. Zech 7:5; 8:19), and emphasized by Isaiah (Isa 58:3-7; cf. CDF 90, for a definition of the true fast), and mentioned by Luke as "the fast" (Acts 27:9), and clearly noted by Paul as "the day" (Heb 10:25), focuses attention on "the last days," and the final day of judgment (Joel 2:15-27; 3:11-17), prior to the Second Advent (see the progressive argument of Paul, Heb 10:25-33).

Paul emphasized the eschatological overtones of this ritual, and urged his Christian readers to prepare themselves with increasing urgency as they observed from the fulfillment of the prophetic signs that "the day" was approaching (Heb 10:25). An understanding of the details of the ritual of the ancient Day of Atonement will clarify our grasp of what is currently transpiring, and explain the ministry of our High Priest in His celestial Tabernacle. It also gives perspective to the proclamation by the survivors of the Millerite movement who "measured the Tabernacle," and then went out to preach the Sanctuary message.

The High Priest Prepared Himself for "the Day"
The high priest made thorough preparation of himself for the services of the day. During the centuries in which the Temple was standing, he moved into a chamber within the sacred precincts a week prior to the Day of Atonement, and, in company with some of the older priests, reviewed every part of the ritual. The rabbis remembered that he was sprinkled with the ashes of the red heifer on the 3rd and 7th days, to ensure his ceremonial cleanliness. Did the apostle have this in mind when he reminded his readers of this rite (Heb 9:13; cf. Num 19:13)?

The fifteen sacrificial animals needed for the Day of Atonement had been carefully selected the previous day, and alternates provided in case some blemish developed in any one of them. Before dawn on the morning of the Day of Atonement the high priest once more examined the victims to ensure that they were flawless, viz. "without spot, or wrinkle or any such thing" (Eph 5:27). The perfection of Jesus, the Sacrifice provided by God to take away the sins of the world, was thus emphasized. Since the Saviour's death accomplished a number of objectives, several sacrifices were needed to illustrate them.

These animals, tethered in readiness for the parts they were to play, were divided into two categories, those needed by the high priest to validate his own position as the representative of Israel, and those which he required for his specific Day of Atonement ritual for the cleansing of the Sanctuary and the people of Israel.

The high priest performed all the ceremonies of the Day, including the morning and evening services (cf. Lev 16:3, 4; Num 29:11; Yoma 3:4). These regular daily rituals, like familiar arms embracing the unique rites of the Day, taught the worshipers that there was no time when God would not grant them forgiveness, including the Day of Atonement. They also kept their minds fixed on the Mediator Who "ever lives" to pour grace and mercy on all who turn to Him with genuine repentance (Heb 7:25; 4:14-16). This fact should remind us that now, during the antitypical Day of Atonement, our Saviour's "daily" priestly ministry of forgiveness and support never ceases.

The Ritual for the Day of Atonement
The Scriptures provide us with some details of the Day's activities, and the following scenario is devised with the help of additional Jewish records, mainly found in the tractate Yoma.

During the Day of Atonement the high priest bathed himself and changed his garments five times, besides washing his hands and feet no fewer than ten times. These acts called attention to the character of our faultless Saviour. When the ram's horn or shofar announced the approach of dawn, and signaled the start of the Day's activities, the high priest removed his ordinary street attire, bathed, and put on his nine "golden garments." He then carried out all the parts of the morning services, offering the daily burnt-offering with its mincah of bread and wine, tending the seven- branched candelabrum and providing wicks and oil, and presenting the incense on the golden altar. Should the Day of Atonement fall on the sabbath, he would also offer the special sabbath offerings (Num 28:9-11) which must be presented in addition to the tamid, or continual sacrifices. He also ensured that the newly-baked shewbread was properly arranged on the golden table (Lev 24:5-9).

The Ritual for the High Priest Himself
After completing the morning service for all Israel, the high priest laid aside his "golden robes" and golden crown, bathed or immersed himself, and put on the white linen clothes similar to those of an ordinary priest, but of more valuable material (Lev 16:4; Yoma 3:6, 7). There was one difference, however, about his white robes. While the ordinary priest's pure white uniform included a white linen girdle embroidered with blue, purple and scarlet, on the Day of Atonement the high priest's regalia had a simple white linen girdle without any colored embroidery (suggested by the different Hebrew words used). He was thus dressed completely in white, the Divine hieroglyph for purity and righteousness. This indicated that he was surrendering his honored position as king, and assuming the role of a servant-priest.
 
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