TABERNACLE SHADOWS OF THE BETTER SACRIFICES
GREAT "DAY OF ATONEMENT"
The Order of the Type and Its Antitypical Significations--The
Bullock-- The Priest--The Entrance of the Holies with the Blood--The
Incense, the Sweet Odor and the Stench--Entering the Most Holy--The
Lord's Goat--The Scapegoat--The Blessing of the People.
Day of Atonement as a type should be considered as separate from
and yet a part of and related to other Tabernacle types. Indeed,
these types are each separate pictures, so to speak; each
has its own subject and teaches its own lessons, and yet all are
in agreement--parts of one gallery, and harmonious as the work
of one great Artist. In all of them we are to look first for the
Head and then for his Body, the under-priests, the Church.
understand the significance of the Day of Atonement and its work,
we must realize that while our Lord Jesus personally is the Chief
Priest to the under-priesthood, the Gospel Church, "his Body,"
yet in the more full and complete sense he is the Head and we
are the members of the Body of the world's High Priest. Just so
Aaron was chief over his under- priesthood, while really in its
general and proper sense and representing the under-priests, he
was ordained to minister as High Priest "for all the people"
of Israel--the typical representatives of all humanity desirous
of having atonement made for their sins and to return to Divine
favor and obedience.
the consecrating of the antitypical priesthood includes all the
members of the Body, and requires all of the Gospel age to complete
it, so also with the sin-offering, or the sacrifice of atonement:
it commenced with the Head, and we, the members of his Body, fill
up the measure of the sufferings of Christ which are behind. And
these sufferings require all of the Gospel age to complete them.
`1 Pet. 4:13`; `Rom. 8:17`;
`2 Cor. 1:7; 4:10`; `Phil. 3:10`;
`2 Tim. 2:12`; `1 Pet. 5:1,10`
"Day of Atonement," which in the type was but a twenty-four
hour day, we see then in antitype to be the entire Gospel age.
And with its close the sacrificing ceases, the glory and blessing
begin, and the great High Priest of the world (Jesus and his Bride,
made one, Head and members complete) will stand forth crowned
a King and Priest after the Melchisedec order, a King of Peace--a
Priest upon his throne. `Heb. 5:10`
he will stand before the world (manifest, recognized, but unseen
by natural sight), not only as King and Priest, but also as the
great Prophet--"A Prophet shall the Lord your God raise up
unto you of your brethren, like unto me [Moses];...and it shall
come to pass that every soul which will not hear that Prophet
shall be destroyed from among the people." When, during the
Millennium, under the government and teaching of this great Prophet,
Priest and King, mankind is brought to perfect knowledge and ability,
perfect obedience will be required and all who will not render
it will be cut off from life without further hope--the second
death. `Acts 3:22,23`
the end of the Jewish age Jesus offered himself individually to
Israel as prophet, priest and king, typical or illustrative of
the offering of the whole Body, the complete and glorified Christ,
to the whole world. As Prophet he taught
<PAGE 51> them; as Priest "he offered
up himself" (`Heb. 7:27`); and
as King he rode into their city at the close of his ministry.
But they did not receive him in any of these offices. During the
Gospel age his Church or Body has acknowledged him as "a
teacher sent from God"--the great Prophet; as the "High
Priest of our profession"; and as the rightful King. The
Word of God teaches, however, that it is not by the Church only
that he is to be accepted, but that he (together with his Body,
the Church) will be the Prophet for all the people, the
Priest for all the people and the King over "all
peoples, nations and tongues"; "Lord of all,"
Priest of all and Prophet or teacher of all.
the consecration of the typical priests we saw Aaron and his sons
representing our Lord Jesus and his Body as "new creatures,"
and a bullock representing their humanity; but in the type now
to be considered we find Aaron alone representing the entire Anointed
One (Head and Body), and two different sacrifices, a bullock and
a goat, are here used to represent the separateness, yet similarity
in suffering, of the Body and its Head, as the "sin-offering."
The First Atonement Day Sacrifice
bullock represented Jesus at the age of thirty years-- the perfect
MAN who gave himself and died on our behalf. The High Priest,
as we have already seen, represented the "new" nature
of Jesus, the anointed Head and all the members of his Body foreknown
of God. The distinction which is here made between the human
and "new creature" should be clearly understood
"The man Christ Jesus who gave himself" at thirty
years of age, was he who
<PAGE 52> previously was rich (of a higher
nature), but who for our sakes became poor; that is, became a
man, that he might give the only possible ransom for men--a
perfect man's life. `1 Cor. 15:21`
the penalty of man's sin was death, it was necessary that our
Redeemer become a man, be "made flesh," otherwise
he could not redeem mankind. A man had sinned, and the penalty
was death; and if our Lord would pay the penalty it was
essential that he should be of the same nature (but undefiled,
separate from sin and from the race of sinners), and die as Adam's
substitute, else mankind could never be liberated from
death. To do this the man Jesus made sacrifice "of all
that he had"--glory as a perfect man, honor as a perfect
man could claim it, and, finally, life as a perfect man.
And this was all that he had, (except God's promise of a new
nature, and the hope which that promise generated); for
he had exchanged his spiritual being or existence for the human,
which he made "a sin-offering," and which was typified
by the Atonement Day bullock. `John 1:14`;
since "the man Christ Jesus" gave himself
as our RANSOM-PRICE, it follows that he cannot be restored to
that manhood which he gave. If he were to take back the
ransom-price, we, the redeemed, would again relapse under the
condemnation of death. But, thanks be to God, his sacrifice remains
forever, that we may be forever free from Adamic guilt and its
death penalty. If, then, the Father would ever confer upon Jesus
any honor, glory or life as a reward for his obedience
even unto death, it must be a glory, honor and life on some other
plane of being than the human.
was the design of Jehovah for Jesus, viz., that he would highly
exalt him above the human plane, and above his prehuman condition;
above all angels, principalities and powers, to his own right
hand (condition of chief favor,
<PAGE 53> next to Jehovah) and make him a
partaker of immortality-- the divine nature. For these and other
joys set before him, Jesus "endured the cross, despising
the shame, and is set down at the right hand of the majesty on
high." `Heb. 12:2`;
`Phil. 2:9`; `Heb. 1:3,4`
new nature which our Lord received instead of the human
nature, and as a reward for its sacrifice, is what is here typified
by the Priest. While it is true that the sacrifice of the human
was not finished until the cross, and that the reward, the divine
nature, was not fully received until the resurrection three days
later, yet, in God's reckoning--and as shown in this type--the
death of Jesus (the bullock) was reckoned as complete when Jesus
presented himself a living sacrifice, symbolizing his death
in baptism. There he reckoned himself dead--dead to all
human aims, to hopes of human glory, honor or life--in the same
sense that we, his followers, are exhorted to reckon ourselves
dead indeed to the world, but alive as new creatures unto
God. `Rom. 6:11`
acceptance of Jesus' sacrifice by Jehovah, at the time of his
consecration, as though it were finished, and he dead indeed,
was indicated by the anointing with the holy Spirit--"the
earnest" or guaranty of what he would receive when death
had actually taken place.
considered, we see that the death of the bullock typified the
offering by Jesus of himself, when he consecrated himself. This
is in harmony with the Apostle's statement respecting Jesus' consecration
or offering of himself. He quotes the Prophet, saying, "Lo
I come to do thy will, O God, as in the volume of the Scriptures
it is written of me"-- to die and redeem many. There,
says the inspired writer, "He took away the first [i.e.,
set aside the typical sacrifices] that he might establish [or
fulfil] the second [the antitype, the real sacrifice for sins]."
there the slaying of the sin-offering, typified by the bullock,
occurred; and the three years and a half of Jesus' ministry showed
that all human will was dead, and the human body reckoned
so, from the moment of consecration.
anointed Jesus, filled with the holy Spirit at the moment of baptism,
was the divine "new creature" (though
not perfected as divine until the resurrection): and that
relationship he always claimed, saying, "The words that I
speak unto you I speak not of myself [as a man] but the Father
that dwelleth in me [by his Spirit], he doeth the works. The word
which ye hear is not mine, but the Father's which sent me."
(`John 14:10,24`) "Not my will
[as a man] but thine [Father--the divine] be done" in and
to this "earthen vessel" consecrated to death.
Bullock was slain in the "Court," which we have seen
typified the condition of faith in and harmony with God, the highest
attainment of the flesh, the human nature. Jesus was in this condition,
a perfect man, when he offered himself (the bullock in the type)
us bear in mind these distinctions while we examine carefully
the work of the typical Atonement Day, that we may more clearly
understand the antitypical realities. Aaron was washed, in order
fitly to represent the purity, the sinlessness, of the "new
creature"--the Head and his Body-members. ("No one who
has been begotten by God practices sin; because his seed abides
in him, and he cannot sin because he has been begotten by God."
`1 John 3:9`,Diaglott) The new creature cannot sin,
and its duty is to keep a constant watch over the old nature,
reckoned dead, lest it come to life again. For the old will to
divide the control with the new implies that the old is not dead,
and that the new is not "overcoming." For the old to
triumph would signify the death of the "new
was clothed for the service of the "Day of Atonement,"
not in his usual "garments of glory and beauty," but
in garments of sacrifice, the "linen garments,"
emblems of purity--the righteousness of saints. The robe of linen
was an earnest of the glorious robe to follow; the "linen
girdle" represented him as a servant, though not so powerful
as when, at the close of the "Day of Atonement," he
would be girdled with the "curious girdle" of the ephod;
the mitre of linen, being the same as that belonging to the glorious
apparel, proclaims the perfect righteousness of our Head during
the sacrifice, as well as after it. So the antitypical High Priest,
the divine-minded, spirit-begotten one, though not yet born of
the Spirit, was ready and able to accomplish the sacrifice of
the atonement at the first advent, and proceeded to do it, as
typified in Aaron.
shall Aaron come into the Holy [and Most Holy] with a young bullock
for a sin-offering, and a ram for a burnt-offering. And Aaron
shall offer his bullock of the sin-offering which is for [represents]
himself, and make an atonement for himself [the members of his
body--the under-priests] and for his house [all believers,
the entire "household of faith"--the Levites]. And he
shall kill the bullock of the sin-offering which is for [represents]
himself. And he shall take a censer full of burning coals of fire
from off the altar before the Lord, and his hands full of sweet
incense beaten small [powdered], and bring it within the veil
[the first veil or "door"]. And he shall put the incense
upon the fire before the Lord [the censer of coals of fire was
set into the top of the golden altar in the "Holy,"
and the incense crumbled over it gradually yielded a smoke of
sweet perfume], that the cloud of the incense [penetrating beyond
the second veil] may cover the mercy seat, that is upon [covers]
the testimony [the Law], that he die not [by infracting
<PAGE 56> these conditions, upon which alone
he may come into the divine presence acceptably]."
through the type to the antitype, let us now, step by step, compare
the doings of Jesus with this prophetic picture of his work. When
the man Christ Jesus had consecrated himself he immediately, as
the new creature, begotten by the holy Spirit, took the sacrificed
human life (blood of the bullock) to present it before God as
the ransom-price "for our sins, and not for ours only, but
also for the sins of the whole world." Spirit-begotten,
he was no longer in the "Court" condition, but in the
first "Holy," where he must tarry and offer his incense
upon the fire of trial--he must demonstrate his loyalty to God
and righteousness by the things suffered as a begotten Son, before
entering the "Most Holy," the perfect spiritual condition.
High Priest took with him (along with the blood) fire from off
the altar, and his two hands full of sweet incense to cause the
perfume; and so our Lord Jesus' fulfilment of his vow of consecration,
during the three and a half years of his ministry, was a sweet
and acceptable perfume to the Father, attesting at once the completeness
of the consecration and the perfection of the sacrifice. The sweet
incense beaten small represented the perfection of the man Jesus.
The fire from the "Brazen Altar" represented the trials
to which he was subject; and its being carried along by the Priest
signifies that our Lord must, by his own course of faithfulness,
bring his persecutions upon himself. And when the perfections
of his being (incense) came in contact with the trials of life
(fire), he yielded perfect obedience to the divine will--a sweet
perfume. Thus is shown his temptation in all points, yet without
sin. As the incense must be all consumed in the fire, so he yielded
his all in obedience. It was the Priest's "two hands
full" which he offered, thus representing
<PAGE 57> our Lord's full capacity and ability
of righteousness-- required and yielded.
while Jesus, as a "new creature," was thus within the
"Holy," enjoying the light of the golden candlestick,
fed by the bread of truth, and offering acceptable incense to
Jehovah, let us look out into the "Court," and yet farther
out, beyond the "Camp," and see another work progressing
simultaneously. We last saw the bullock dead, in the "Court,"
representing the man, Jesus, consecrated at thirty years of age,
at his baptism. Now the fat of it has been placed upon the "Brazen
Altar," and with it the kidneys and various life-producing
organs. They are burning furiously, for a bullock has much fat.
A cloud of smoke, called a "sweet savor to God," rises
in the sight of all who are in the "Court," the Levites--the
household of faith, believers.
represents how Jesus' sacrifice appeared to believing men.
They saw the devotion, the self-sacrifice, the loving zeal (fat)
ascending to God as a sweet and acceptable sacrifice, during the
three and a half years of our Lord's ministry. They well knew
that with him the Father was ever well pleased. They knew from
what they saw in the "Court" (in the flesh) that he
was acceptable, though they could not see the sacrifice in its
full grandeur and perfection as it appeared in Jehovah's sight
(in the "Holy"), a sweet incense on the "Golden
while these two fires are burning (in the "Court" the
"fat," and in the "Holy" the "incense,"
and their perfumes ascending at the same time) there is
another fire "outside the camp." There the body of flesh
is being destroyed. (`Verse 27`)
This represents Jesus' work as viewed by the world. To them it
seems foolish that he should spend his life in sacrifice. They
see not the necessity for it as man's ransom-price, nor the spirit
of obedience which prompted it, as the Father saw these. They
see not our Lord's loving perfections and
<PAGE 58> self-denials as the believers (in
the "Court" condition) see them. No, nor did they in
his day or since see in him their ideal hero and leader; they
saw chiefly only those elements of his character which they despise
as weak, not being in condition to love and admire him. To them
his sacrifice was and is offensive, despised: he was despised
and rejected of men, and as it were they blushed and hid their
faces from him, as, in the type the Israelites turned disgusted
from the stench of the burning carcass.
see, then, how Jesus' life for three and a half years filled all
three of these pictures: His sacrifice of perfect manhood was,
in the sight of the world, foolish and detestable; in the sight
of believers, a sacrifice acceptable to God; in the sight of Jehovah,
"a sweet incense." They all ended at once--at the cross.
The bullock was entirely disposed of, the fat fully consumed,
and the incense all offered, when Jesus cried, "It is
finished!" and died. Thus the man Christ Jesus
gave himself a ransom for all.
incense from the "Golden Altar" having preceded him
and been satisfactory, the High Priest passed under the second
"Veil" into the "Most Holy." So with Jesus:
having for three and a half years offered acceptable incense in
the "Holy," the consecrated and spirit-begotten condition,
he passed beyond the "Second Veil," death. For three
days he was under the "Veil" in death; then he arose
in the perfection of the divine nature beyond the flesh, beyond
the Veil, "the express image of the Father's person."
He was "put to death in the flesh, but quickened [made
alive] in spirit," "sown a natural [human] body,
raised a spiritual body." Thus our Lord reached the "Most
Holy" condition, the perfection of spirit being, at
his resurrection. `1 Pet. 3:18`;
`1 Cor. 15:44`
next work was to present the blood of atonement
<PAGE 59> (`verse 14`)--the
price of our redemption--to God, for "Ye were redeemed...with
the precious blood (sacrificed life) of Christ." (`1
Pet. 1:19`) The Priest, in the presence of Jehovah, represented
by the Shekinah light between the Cherubim on the "Mercy
Seat," sprinkled or presented the blood to Jehovah--sprinkling
it on and before the Mercy Seat. So our Lord Jesus, after forty
days, ascended up on high, "there to appear in the presence
of God FOR US," and presented on our behalf, and as the price
of our redemption, the value and merit of the sacrifice just finished
at Calvary. `Heb. 9:24`
The Second Atonement Day Sacrifice
The Lord's Goat
now leave the High Priest before the "Mercy Seat" while
we go out to the Court to witness another work. We quote:
he shall take of the congregation of the children of Israel two
kids of the goats for a sin-offering. And he shall take the two
goats and present them before the Lord at the door of the Tabernacle.
And Aaron shall cast lots upon the two goats; one lot for the
Lord and the other for the scapegoat. And Aaron shall bring the
goat upon which the Lord's lot fell and offer him for a sin-offering.
But the goat on which the lot fell to be the scape-goat shall
be presented alive before the Lord to make an atonement with him,
to let him go for a scape-goat into the wilderness."
two goats, taken from Israel and brought into the "Court,"
typified or represented all who, coming from the world, and accepting
Jesus' redemption, fully consecrate their lives even unto death,
to God's service, during this Gospel age. First taken from the
"Camp" or world condition, "sinners, even as others,"
they were brought into the
<PAGE 60> "Court," the faith or
justified condition. There they present themselves before
the Lord (represented by the goats at the door of the Tabernacle),
desiring to become dead with their Redeemer, Christ Jesus, as
human beings; and to enter the heavenly or spiritual conditions
as he did: first, the spirit-begotten condition of the spiritual
mind, and secondly, the spirit-born condition of the spiritual
body--represented in the "Holy" and the "Most Holy,"
our Master declares that not all who say, Lord! Lord! shall enter
into the Kingdom; so, too, this type shows that some who say,
"Lord, here I consecrate my all," promise more than
they are willing to perform. They know not what they promise,
or what it costs of self-denial, to take up the cross daily and
to follow the footsteps of the man Jesus [the bullock]--to
"go to him without the camp [to the utter disregard and destruction
of the human hopes, etc.] bearing the reproach with him."
this type of the two goats, both classes of those who covenant
to become dead with Christ are represented: those who do really
follow in his footsteps, as he hath set us an example, and those
who, "through fear of [this] death are all
their lifetime subject to bondage." (`Heb.
2:15`) The first class is the "Lord's goat,"
the second is the "scape-goat." Both of these classes
of goats, as we shall see, will have a part in the atonement work--in
bringing the world into complete harmony with God and his Law,
when this "Day of Atonement," the Gospel age, is ended.
But only the first class, "the Lord's goat," who follow
the Leader, are a part of the "sin-offering,"
and ultimately members of his glorified Body.
casting of lots to see which goat would be the "Lord's goat"
and which the "scape-goat," indicated that God has no
choice as to which of those who present themselves shall
<PAGE 61> win the prize. It shows that God
does not arbitrarily determine which of the consecrated
shall become partakers of the divine nature, and joint-heirs with
Christ our Lord, and which shall not. Those who suffer with him
shall reign with him: those who succeed in avoiding the fiery
trials, by a compromising course, miss also the joint-heirship
in glory. `Rom. 8:17`
believer, every justified one (Levite) in the "Court,"
who presents himself during the Atonement Day, the Gospel age,
is acceptable as a sacrifice--Now is the acceptable time. And
he who keeps his covenant and performs the sacrifice is typically
represented in the "Lord's goat." Those who do not yield
themselves willing sacrifices, "loving the present world,"
are represented in the "scape-goat."
return to the High Priest: After having sprinkled the "Mercy
Seat" (literally, the Propitiatory, or place where
satisfaction is made) with the blood of the bullock seven times
(perfectly), "Then shall he kill the goat of the sin-offering,
that is for the people, and bring his blood within the
Veil, and do with that blood as he did with the blood of
the bullock, and sprinkle it upon the Mercy Seat and before the
Mercy Seat." (`Verses 14,15`)
In a word, all that was done with the bullock was repeated with
the "Lord's goat." It was killed by the same High Priest;
its blood was sprinkled just the same; its fat, etc., were burned
on the altar in the "Court" also. (It is worthy of notice
that while a prime bullock is always very fat, a goat is a very
lean animal. So our Lord Jesus, as represented by the bullock,
had a great abundance of the fat, of zeal and love for his sacrifice,
while his followers, represented by the goat, are lean in comparison.)
The body of the "Lord's goat" was burned in like manner
as that of the bullock--"outside the camp."
Apostle Paul explains that only those animals which were sin-offerings
were burned outside the camp. And then he adds, "Let us
go to him, without the camp bearing the reproach with him."
(`Heb. 13:11-13`) Thus is furnished
unquestionable evidence not only that the followers of
Jesus are represented by this "Lord's goat," but also
that their sacrifice, reckoned in with their Head, Jesus, constitutes
part of the world's sin-offering. "The reproaches of them
that reproached thee are fallen upon me."
with the bullock so with the goat in the sin-offerings: the burning
"outside the camp" represents the dis-esteem in which
the offering will be viewed by those outside the camp--not in
convenant relationship with God--the unfaithful. (1) Those who
recognize the sacrifice of the Body of Christ from the divine
standpoint, as sweet incense to God, penetrating even to the mercy
seat, are but few--only those who are themselves in the "Holy"--"seated
with Christ in the heavenlies." (2) Those who recognize the
sacrifices of the saints, represented by the fat of the "Lord's
goat" of the sin-offering on the Brazen Altar, and who realize
their self-denials as acceptable to God, are more numerous--all
who occupy the "Court" condition of justification--"the
household of faith." (3) Those, outside the camp, who see
these sacrificers and their self-denials only as the consuming
of "the filth and offscourings of the earth" are a class
far from God--his "enemies through wicked works." Those
are the ones of whom our Lord foretold, "They shall say all
manner of evil against you falsely for my sake."
lessons do these things inculcate? That so long as we ourselves
are true sacrificers in the "Holy," or true members
of the "household of faith" in the "Court,"
we will not be revilers of any that are true sacrificers of this
present time. Nor will we be blinded by malice, hatred, envy or
<PAGE 63> strife--so as to be unable to see
the sacrifices which God accepts. What, then, shall we say of
those, once "brethren," sharers in the same sacrifices
and offerers at the same "Golden Altar," and fellows
of the order of royal-priesthood, who become so changed, so possessed
of an opposite spirit, that they can speak evil of their fellow-priests
continually! We must surely "fear" for them (`Heb.
4:1`) that they have left the "Holy,"
and the "Court," and gone outside of all relationship
to God--into "outer darkness." We should do all in our
power to recover them (`James 5:20`);
but under no consideration must we leave the "Holy"
to render evil for evil, reviling for reviling. No, all who would
be faithful under-priests must follow in the footsteps of the
great High Priest and love their enemies and do good to those
who persecute them. They must copy him "Who, when he was
reviled, reviled not again, when he suffered threatened not; but
committed his cause to him who judgeth righteously."
`1 Peter 2:23`
Lord's goat represented all of the Lord's "little flock"
of faithful followers. They are all alike; they all come by the
same "narrow way"; so what is true of the company
as a whole is true of each one of it. Therefore the "Lord's
goat" typified each one and his sacrifice, except that the
whole must be completed and the sacrifice of all ended before
the "blood" of the goat (representative of the entire
Body of Christ) will be presented on the "Mercy Seat."
blood sprinkled on and before the "Mercy Seat" was in
the design of a cross, with the top or head of the cross on the
"Mercy Seat." This is shown by the description: "He
shall sprinkle it with his finger upon the Mercy Seat eastward
[toward the "Veil"] and before [across, in front of]
the Mercy Seat." Thus were completed the sin-offerings for
the sins of Israel--the bullock for the under-priests,
<PAGE 64> Priest's "body," and for
the Levites, the "household of faith" of the present
age; the goat "for the people," Israel-- type of all
the world who, under the knowledge and opportunities of the future,
will become God's people.
we see clearly that this entire Gospel age is an age of suffering
and death, to those who sacrifice the human, earthly, nature,
in order to become partakers of the spiritual, the heavenly. Just
as soon as the sacrifice of Jesus on behalf of his "Body"
and "house" was complete and presented before the Father
after his ascension, the evidence of the Father's acceptance of
his sacrifice was sent--the Pentecostal baptism upon the representatives
of his Church, his Body and his house. There his anointing, the
holy Spirit (symbolized by the holy anointing oil), came upon
the Church, and continues ever since on all the living members
of the High Priest's Body, and needs no repetition: for each one
immersed into Christ, as a member of his Body, is thereby immersed
into his holy Spirit, the spirit which animates every member of
impartation of the holy Spirit was God's token of the acceptance
of those believers in Jesus already consecrated and tarrying as
directed by the Master, waiting for the Father's acceptance of
their sacrifices (acceptable in the Beloved), and for their begetting
as sons by the spirit of adoption. This coming of the holy Spirit,
the Lord's power or "hand," at Pentecost, was shown
in the type (`verse 15`) by the High
Priest coming to the door of the Tabernacle and laying his hands
upon the "Lord's goat" and killing it. Just as the spirit
of the Father enabled Jesus to accomplish all that was represented
by the killing of the bullock, so the same spirit, the spirit,
power or influence of God, the spirit or influence of the Truth,
through Christ, upon the "Lord's goat" class, enables
them to crucify themselves as men--to
<PAGE 65> kill the goat, the depraved will--in
hope of the promised glory, honor and immortality of the divine
nature, as "new creatures in Christ."
was thus, for instance, that the Apostle Paul, when possessed
of the spirit of the Leader and Head, could reckon all things
but loss and dross that he might win [a membership in] Christ
and be found in him. Inspired by this hope and spirit he
could say: "I [the new creature] live, yet not I [the old
creature, represented in the consecrated goat]." It was being
consumed with the reproach and contempt of the world--outside
the camp. Paul's earthly affections and powers had all
been presented to God a living sacrifice. Thereafter it was Christ
living in him, the hope of glory--the Christ mind, crucifying
and keeping under his depraved and justified human nature and
actually in the world, he was not of it; and to such an extent
was this true that he could say: "The life which I now live,
I live by the faith of the Son of God." (`Gal.
2:20`) Yes, by faith he had become reckonedly a "new
creature," to whom belonged the exceeding great and precious
promises of the divine nature, if faithful. (`2
Pet. 1:4`) He was living in the "Holy" condition,
feeding on the "shew-bread," and enlightened continually
by the light from the "Golden Candlestick." Thus furnished
with knowledge and strength, he was able to offer "incense"
acceptable to God through Jesus Christ; that is to say, the Apostle
Paul's sacrifice, because of Jesus' merit imputed to it, was acceptable
to God. Thus he kept the goat nature always sacrificed;
not only did he keep the fleshly will dead, but so far
as possible he kept the fleshly body "under"--subject
to the new will. So, too, the same thing has been done by the
other members of this "Lord's goat" company, though
others have not been so widely known. Paul's sacrifice sent up
a very rich perfume;
<PAGE 66> his was a sacrifice of very sweet
odor to God, yet like ours it was acceptable to God, not on account
of its own value, but because of being offered upon and partaking
of the merit of Christ, the Redeemer, the "Golden Altar."
the goat filled up that which was behind of the sin-offering,
completing the sacrifice begun by the bullock, so does the "little
flock," following after Jesus, "fill up that which is
behind of the afflictions of Christ." (`Col.
1:24`) Not that our sacrifices are inherently valuable,
as was our Lord's, for he alone was perfect and suitable for a
ransom, a sin-offering: the acceptableness of our offerings is
through his merit imputed to us, first justifying us: and then,
through the grace which permits us to offer our justified
selves in with our Lord's perfect sacrifice, we, as members
of his Body, are granted a share in the sufferings of Christ,
that we may ultimately share his glory also--sharing in his future
work of blessing all mankind with restitution privileges and opportunities.
hour must some time come when the sacrifice of the last
members of this "Lord's goat" will be consumed and the
sin-offering forever ended. That we are now in the close of the
"Day of Atonement," and that the last members of this
"Lord's goat" class are now sacrificing, we firmly believe,
upon evidences elsewhere given. Soon the last members of this
class, the Body of Christ, will pass beyond the second "Veil"--beyond
the flesh--into the perfection of the spiritual nature already
begun in the new mind or will which now controls their mortal
bodies. And not only so, but such faithful ones are promised the
very highest of spirit natures--"the divine nature."
`2 Pet. 1:4`
passing of the second "Veil" means to the Body what
it meant to the Head: it means, in the presenting of the blood
of the goat, what it meant in the presenting of the blood of the
bullock. The body of the Priest passing
<PAGE 67> through the second "Veil,"
bearing the blood of the goat, represented the passing of the
Body of Christ entirely beyond human conditions into the perfection
of the divine nature, when we shall be like Christ Jesus, who
is now "the express image of the Father's person." O
blessed hope! "I shall be satisfied when I awake in thy likeness,"
was spoken prophetically for Jesus; and how sublime the promise
that "we shall be like him!" `Heb.
1:3`; `Rom. 8:29`;
`Psa. 17:15`; `1 John 3:2`
we may but win the prize for which we run, then--
"Perish every fond amibition,
All we've sought of earth or known;
Yet how rich is our condition--
Heavenly prospects now we own."
"Most Holy" reached, the evidence of the sacrifice of
the Body "for the people," will be presented,
as typified by the blood of the goat sprinkled on the "Mercy
Seat." "And he shall make an atonement for the holy
place because of the uncleanness of the children of Israel, and
because of their transgressions in all their sins; and so shall
he do for the tabernacle of the congregation, that remaineth among
them in the midst of their uncleanness."
presented it will be accepted "for the people,"
as that of our glorious Leader was accepted "for himself
[his Body], and his house [the household of faith]." Thus
the reconciling work will be accomplished. Sin and condemnation
will be fully covered for all, and the great work of giving to
the world the grand results of that atonement will speedily follow--just
as the blessing of Pentecost came upon the "Body" and
its reflex influence came upon the "household," speedily
after the acceptance of Jesus' sacrifice-- after he passed beyond
the "Veil" of flesh and presented our ransom-sacrifice
sprinkling of all things with the blood showed that
<PAGE 68> the "blood" is full
satisfaction, and also indicated that the work with the "scape-goat,"
which followed, was no part of the sin-offering, and was not needful
to complete the "reconciling." Hence in it we must see
some other object and significance.
when he had made an end of reconciling the Holy ["Most Holy"]
and the Tabernacle of the congregation [the "Holy"]
and the Altar [in the "Court"] he shall bring the live
goat; and Aaron shall lay both his hands upon the head of the
live goat [scape-goat] and confess over him all the iniquities
of the children of Israel [typical of the world], and all
their transgressions in all their sins, putting them upon the
head of the goat, and shall send them away by the hand of a fit
man [any one convenient] into the wilderness."
before expressed, we understand that this "scape-goat"
which was presented for sacrifice with the other, but failed to
sacrifice, and to follow the example of the bullock, represented
a class of God's people, who have made the covenant to become
dead to the world, to sacrifice their justified human nature,
but fail to perform the sacrifices covenanted. This "goat"
does not represent "those who draw back unto perdition,"
those who return as the sow to wallowing in the mire of sin (`Heb.
10:39`; `2 Pet. 2:22`), but
a class which seeks to avoid sin, to live morally, and to honor
the Lord; yet seeking also the honor and favor of the world, they
are held back from the performance of the sacrifice of earthly
rights in the service of the Lord and his cause.
"scape-goat" class has existed throughout this
entire Gospel age. The one goat and the work done with it, at
the close of the "Day of Atonement," was representative
<PAGE 69> general sense of each individual
of that company during the age, though it specially represented
the members of this class living in the end of the age of sacrifice.
Let us look first at God's proposed dealing with members of this
company who will be living when the work of sin-offering is complete--
the last members of the "scape-goat" company--and then
see how the type will apply also to the preceding members of the
that we are now dealing with things future, after the "sin-offerings."
The "Lord's goat" is not yet wholly consumed, consequently
the "little flock," represented by the body of the Priest,
has not yet gone beyond the second "Veil" into the condition
of spirit perfection; and the special work with the living "scape-goat"
will not occur until after that.
scriptures (`Rev. 7:9,13-17` and
`1 Cor. 3:15`) show us that there will be "a great
company" who during this age have entered the race for the
grand prize of joint-heirship with Jesus, and who fail to "so
run" as to obtain it. These, though "castaways,"
as regards the prize (`1 Cor. 9:27`),
are nevertheless objects of the Lord's love; for at heart they
are friends of righteousness and not of sin. Hence, by his providences
through the circumstances of life, the Lord will cause them to
come through "great tribulation," thus accomplishing
for them "the destruction of the flesh, that the spirit
may be saved in the day of the Lord Jesus." (`1
Cor. 5:5`) They consecrated their justified human life,
and God accepted that consecration and reckoned them, according
to their covenant, dead as human beings and alive as new--
spiritual--creatures. But, by their failure to carry out the contract
of self-sacrifice, they cut themselves off from the "Royal
Priesthood"--from membership in the Body of Christ.
"Every branch in me that beareth not fruit, he taketh
away." `John 15:2`
are in a pitiable condition: they have failed to win the prize,
therefore cannot have the divine nature; nor can they have restitution
to perfect humanity with the world; for, in their consecration,
all human rights and privileges were exchanged for spiritual ones
and the opportunity to run the race for the divine nature.
But though not voluntary overcomers, the Lord loves them, and
will deliver those who through fear of death (fear of contempt--fear
of the reproach borne by the bullock and goat beyond the "Camp"--in
the wilderness, the separated or dead condition) were all their
lifetime subject to bondage--bondage of fear of men and
men's traditions and opinions, which always bring a snare, and
keep back from full obedience to God, even unto death.
the favor of the High Priest, this great company are to go into
"great tribulation" and have the flesh destroyed.
This will not make of them voluntary overcomers nor give them
membership in the Body--the Bride of Christ. It will not give
them a place on the throne of Kings and Priests, but a
position "before the throne," as perfect spirit
beings, though not of the highest order of the spiritual-- the
divine. Though they will not possess the crown of life,
Immortality, yet if rightly exercised by the tribulation they
will attain to a condition "like unto the angels." They
will serve God in his Temple, though they will not be members
of that symbolic Temple which is the Christ.
class, represented in the "scape-goat," will be sent
into the Wilderness condition of separation from the world, forced
thither by the "man of opportunity"--unfavorable circumstances--there
to be buffeted by adversity until they learn the vanity, deceitfulness
and utter worthlessness of the world's approval, and until all
human hopes and ambitions die, and they are ready to say, God's
will, not mine, be
<PAGE 71> done! The world is ever ready to
scorn and to cast out the chastened and afflicted, even though
its deceiving smile and its empty honors be earnestly coveted
by them. The body of the "scape-goat" was not burned
in the wilderness: only sin-offerings (the bullock and the "Lord's
goat") were burned. (`Heb. 13:11`)
The burning of the sin-offerings represented the steady, continuous
submission of those classes to the fiery ordeal of suffering--"faithful
[willing sacrifices] unto death." Both classes suffer even
unto the death of the human will and body; but those of the first
class die willingly: they are consumed by the continual crucifying
of the flesh, as shown in the symbol of fire burning continuously
until there is nothing more to burn. Those of the second class
are simply sent to the wilderness and there left to die unwillingly.
Their love of the world's approval perishes with the world's neglect
and scorn and reproach; and their new spiritual nature meantime
ripens into life. The "Lord's goat" class lays down
the human nature by the Lord's spirit and help, sacrificially,
willingly, voluntarily: the "scape-goat" class has its
flesh destroyed under divine providence, that the spirit
may be saved.
only will this be markedly accomplished shortly, with the last
members of this "scape-goat" class, but the same has
been fulfilled to some extent throughout the entire Gospel age;
for there has always been a class, and a large one, which yielded
self-will to death only by compulsion; and, instead of
willingly sacrificing, suffered "destruction of the
flesh." (`1 Cor. 5:5`) The classes
represented by both goats have been developing side by side throughout
all the members of the "little flock" shall have gone
beyond the "Veil," divine providence, the hand of the
Lord, will set free those bound ones, "who, through fear
of death [to the world], are all their lifetime subject to bondage,"
<PAGE 72> by overthrowing the many theories,
creeds and traditions of men, and great nominal church
organizations, in and to and by which his people of the "scape-goat"
class are held--hindered from hearing and obeying the Lord's voice.
into freedom by "Babylon's" fall while realizing that
the great prize has been lost, these "tribulation
saints" will then hear the High Priest's voice and find themselves
forced into the wilderness condition of separation and flesh destruction.
At no previous time have there been so many CONSECRATED ones bound
as at present; yet there have been some throughout the entire
the consecrated ones of both classes (the Lord's goat class and
the scape-goat class) pass through great trials and afflictions;
yet by one class they are esteemed light afflictions, taken joyfully,
which they rejoice to be accounted worthy to suffer. Theirs is
a willing sacrifice, like that of the Head. To the other
class they are burdensome, great afflictions, almost without joy--an
enforced destruction of the flesh. And proportionately
different are their positions and rewards at the end of the race.
The Atonement Day Burnt-Offerings
Aaron shall come into the Tabernacle of the congregation [the
"Holy"] and shall put off the linen garments which he
put on when he went into the Holy place [the "Most
Holy"] and he shall leave them there; and he shall wash his
flesh with water in the holy place [the "Court"] and
put on his [usual] garments [the garments of glory and beauty]
and come forth and offer his burnt-offering and the burnt-offering
of the people, and make an atonement for himself [the Body--the
Church--the "little flock"] and for the people"
(`Lev. 16:23,24`), the same atonement
illustrated or typified from another standpoint.
burnt-offering consisted of two rams (`verses
3,5`), one representing the bullock and the other the Lord's
goat. These, being alike, show the harmony and oneness of the
sacrifices made by Jesus and his footstep-followers--that in God's
sight they are all one sacrifice. "For both he that sanctifieth
[Jesus] and they who are sanctified [the little flock] are all
of one; for which cause he is not ashamed to call them brethren."
is further shown in the treatment of each of these sacrifices.
The rams of "burnt-offering" were cut in pieces and
washed and the pieces laid unto the head upon the altar and burned--a
burnt-offering of sweet savor unto Jehovah. Since both rams were
thus treated, it showed that in Jehovah's estimation they were
all parts of one sacrifice; the members joined to the Head, acceptable
as a whole, as the atonement for the sins of the world--thus
satisfying the claims of justice on behalf of the whole world
the sin-offerings illustrated the sacrificial death of the Redeemer,
so the burnt-offering following illustrated God's manifested acceptance
of the same sacrifice. Let us not forget that God thus
indicates that he will not manifest his acceptance of the
"better sacrifices" than bulls and goats, until the
sacrifices for sins are complete, and the true High Priest is
robed in the honor and glory of his office, represented in the
change of garments. During the time of making the sin-offering
he wore only the white linen garments. Afterward (and usually)
he wore the glorious garments illustrative of the honor and glory
conferred upon him. During the Gospel age the sin-offerings progress
and no honor is bestowed upon the priests, but at its close comes
the outward manifestation of God's approval and acceptance of
them in the putting of glory and honor upon the priests who made
the sacrifices, and in the blessing of the people, for
whose sins they atoned.
burnt-offering was burned on the altar in the "Court,"
thus teaching that God will manifest his acceptance of the sacrifice
of the whole Body (Head and pieces, or members) in the sight of
all in the "Court" condition, namely, to all believers.
But before this manifestation to believers of God's acceptance
of the work, the "scape-goat" company is sent away,
and the robes of the Priest changed.
the white robes worn throughout the work of sacrifice covered
the Body and represented the justification of the Body,
their purity in God's sight through Christ, so the "garments
of glory and beauty," put on subsequently, represent the
glories of the Church's position and work in the future, after
the new creatures shall have been perfected, after they shall
have gone beyond the "Veil." The washing with water
at this time signifies that, though the white garments (imputed
righteousness of the "Body") are now removed, it does
not signify the reimputation of sin, but the completion of the
cleansing, making the "Body" perfect in resurrection
completeness--the garments of glory and beauty representing the
glory, honor and immortality of the First Resurrection to the
divine nature. The washing further shows that the sins of the
people for which atonement had been made do not attach to or contaminate
the purity of the priest.
ended this type of the development of the priesthood and the satisfaction
for the world's sins: but we tarry to glance at a few verses of
this chapter (`Lev. 16`) not so directly
connected with our topic.
17`. "There shall be no man in the tabernacle of the
congregation when he goeth in to make an atonement in the holy
place [the "Most Holy"] until he come out, and
have made an atonement for himself and for his household, and
for all the congregation of Israel."
limitation applies only to this special day, for the
<PAGE 75> Apostle says--"The priests
went always into the first tabernacle [the "Holy"] accomplishing
the service, but into the second [tabernacle--the "Most Holy"]
went the high priest alone, once every year" on this "Day
of Atonement," which was repeated annually.
privileges of the true Tabernacle belong only to those who are
priests--members of the Body of the High Priest--so that whether,
as now, in the first of these heavenly conditions (spiritually
minded, new creatures in Christ Jesus), or whether, as
we hope to be soon, in the second or perfected spirit condition,
it will in either or both cases be because we are in Christ
Jesus, new creatures--no longer men. "For ye
are not in the flesh [human], but in the spirit [spiritual,
new creatures] if so be that the spirit of God dwell in you."
28`. "And he that burneth them [the bullock and the goat
of sin-offering] shall wash his clothes, and bathe his flesh in
water, and afterward he shall come into the camp."
seems to teach that those principally instrumental in reproaching,
reviling and destroying the humanity of Jesus (the bullock)
and the humanity of his "little flock" (the goat) will
have no special punishment for it, because they do it ignorantly--at
the same time accomplishing God's plan. They may wash and be clean
and come into the camp--i.e., into the same condition as the remainder
of the world, all of whom are by heredity sinners, all of whom
have been ransomed from Adamic depravity and death, and all of
whom await the return of the great High Priest and the blessing
then to be extended to all.
26`. "And he that let go the goat for the scape-goat shall
wash his clothes and bathe his flesh in water, and afterward come
into the camp."
teaches the same lesson relative to those who will be
<PAGE 76> instrumental in bringing the trouble
and consequent destruction of the flesh upon the
"great company" represented by the "scape-goat."
They will be obliged to obtain of the Lord special forgiveness
for these wrongdoings, but eventually shall stand on the same
footing as other men.
The Blessings Following the "Day of
the typical "Day of Atonement" ended; and Israel, thus
typically cleansed from sin, was reckoned no longer defiled and
separated from God, but now at one with him. Justice no
longer condemned, but bade them realize God's reconciled presence
in their midst, to bless and protect and direct into the Canaan
of rest and peace.
antitype of the "Day of Atonement" is this Gospel age,
during which Jesus and "his Body," the Church (by virtue
of the redemption and consequent justification), make sacrifice
to Justice, in full satisfaction of the Adamic sin. When the work
of reconciliation is complete, God will recognize the world of
mankind, and place his sanctuary among men. Then will be fulfilled
that which was written: "The Tabernacle of God [God's dwelling,
the glorified Church] is with men, and he will dwell with them,
and they shall be [become] his people, and God himself shall be
with them and be their God. And God shall wipe away all tears
from their eyes; and there shall be no more death, neither sorrow,
nor crying, neither shall there be any more pain, for the former
things [the reign of Satan, sin and death] are passed away. And
he that sat upon the throne said, Behold, I make all things new."
while all these blessings will result from the establishment of
God's residence, or sanctuary, among men ("I will make the
place of my feet glorious"--"earth is my footstool"--
`Isa. 60:13; 66:1`), yet the subsequent work of blessing
<PAGE 77> will be a gradual one, requiring
the Millennial age for its accomplishment; i.e., Adamic death,
pain and tears will be in process of destruction (wiping away).
This will begin with the second coming of Christ, the Royal Priest,
but will not be completely wiped away until the end of the Millennial
gradual process by which MAN WILL BE BROUGHT into perfection of
being and fulness of harmony with Jehovah is well illustrated
in the typical sacrifices of Israel, made after the "Day
of Atonement," the antitypes of which sacrifices, as we shall
shortly see, will be fulfilled during the Millennium.
divide rightly and understand these typical sacrifices, it must
be recognized that the present Gospel age is the "Day of
Atonement" toward God for the general sin of mankind;
and that in the type all sacrifices coming after the "Day
of Atonement" represented fulfilments or antitypes due after
the Gospel age is ended--during the Millennial age--when the world
of sinners may become reconciled to, or at-one with, God.
we may see that at-one-ment has two parts--first, Justice
at-one with, and not any longer condemning and destroying,
Adam and his children on account of his sin; and secondly, the
return of the sinner to at-one-ment with God's righteous
laws, recognizing and obeying them. The first of these phases
of at-one-ment, or reconciliation, is brought about entirely
by the Priest's service in the "Day of Atonement"
sacrifices. The other--the reconciling of the world to
God, or the bringing of as many of mankind as are willing
into full at-one-ment and harmony with God, will be accomplished
during the next age, by the "Royal Priesthood," the
glorified kings and priests, who, typified by Moses, will be the
Great Prophet whom the Lord will raise up to teach and to govern
the people; and if they will not give heed to him
<PAGE 78> they shall be cut off from life--die
the second death. `Acts 3:23`
it be clearly seen, however, that although the saints, the followers
of Jesus, are permitted, as represented in the "Lord's goat,"
to share in and to be members of the sin-offering on behalf of
the world, this is not because of their being by nature purer
or better than the world; for the entire race of Adam was condemned
in him; and of them "there is none righteous, no, not one"
(`Rom. 3:10`), and none could give
a ransom for his brother. `Psa. 49:7`
share in the sacrifice for sins as a favor, in order that by so
doing they may share with Jesus the promised divine nature, and
be his companions and joint-heirs. To permit and to enable them
to offer themselves acceptable sacrifices, the benefits of Jesus'
death were first applied to them, justifying or cleansing them.
Thus it is his death that blesses the world, through
his Body, the Church.
TABERNACLE SHADOWS OF THE BETTER SACRIFICES