TABERNACLE SHADOWS OF THE BETTER SACRIFICES
TYPE OF THE ATONEMENT
SACRIFICES -- `LEVITICUS IX`
Atonement Sacrifices Restated with Varying Details--Moses and
Aaron Entered the Tabernacle, and Came Out Again and Blessed
the People--"Unto Them that Look for Him Shall He Appear"--"And
After Death the Judgment"--Divine Acceptance of the Atonement
THIS chapter we have a more condensed picture of the work and
sacrifices of Atonement than the one already examined (`Lev.
16`), and, in addition, it furnishes certain features which,
in the light of the foregoing, will be of interest as well as
profit to us. It is another picture of the Atonement sacrifices.
Moses said, This is the thing which the Lord commanded that ye
should do: and the glory of the Lord shall appear unto you. And
Moses said unto Aaron, Go unto the altar and offer thy sin-offering
and burnt-offering and make an atonement for thyself [those
to be called to be members of "his Body" required it]
and for the people [the world]."
type illustrated the fact that our Lord Jesus (the bullock sacrifice
for sins) was sufficient to redeem both "his Body,"
the "little flock," and also the whole world of mankind.
The Church's share in the sin-offering could have
<PAGE 80> been dispensed with entirely: we
might have been spared the special trials of our "narrow
way," spared the sacrificial sufferings, and could have been
restored to perfection of human nature, just as all mankind will
be. But it pleased Jehovah not only to choose Jesus to this great
work of sacrifice, but also to make him the Captain or Head of
"the Church which is his Body," and that these, as well
as their Captain, should be made perfect as SPIRITUAL beings,
by sufferings in the flesh as sin-offerings.
`Heb. 2:10`; `Col. 1:24`
Apostle Paul, referring to our intimate relationship to our Head
says: "Blessed be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly
places [the "Holy" and the "Most Holy"] in
Christ; according as he hath CHOSEN US in him before the
foundation of the world--to the praise of the glory of his grace,
wherein he hath [justified or] made us accepted in the beloved."
(`Eph. 1:4,6`) God "called you
by our gospel to the obtaining of THE GLORY of our Lord
Jesus Christ" (`2 Thess. 2:14`),
so that "if we suffer with him we shall also reign with him."
`2 Tim. 2:12`
High Priest, after offering his own sacrifice, was to "offer
the offering of the people [the goat], and make an atonement for
them [all Israel] as Jehovah commanded." This arrangement
for our having part in the sacrifice of atonement was a part of
our Father's command or original plan, as St. Paul attests.
therefore went unto the altar, and slew the calf [Heb., young
bullock] of the sin-offering, which was for [instead of or a substitute
for] himself. And the sons of Aaron brought the blood unto him,
and he dipped his finger in the blood and put it on the altar;
but the fat [etc.]...he burnt upon the altar,...and the flesh
and the hide he burned with fire without the camp. And he slew
the burnt-offering [a ram] and Aaron's sons presented unto him
<PAGE 81> which he sprinkled round about upon
the altar. And they presented the burnt-offering unto him; and
he did wash the inwards and the legs, and burnt them upon the
burnt-offering upon the altar, with the pieces thereof at the
head." (Much the same account as in
`chapter 16`, and having the same significance.)
the burnt-offering of Jesus has been burning all through the Gospel
age, giving evidence to all in the "Court" condition
(the justified), of God's acceptance of him, and the acceptance
of all the members of "his Body"--laid to the Head on
he brought the people's offering, and took the goat which was
the sin-offering for the people [not for the priests and
Levites, like the former] and slew it and offered it for sin as
the first"; i.e., treated it exactly as he treated the bullock.
This goat is the same as the "Lord's goat" in the other
picture, the "scape-goat" and the other features being
omitted in this more general view. It is a further confirmation
of the teaching that those who follow in the Lord's footsteps
are participants in the sin-offering.
he brought the burnt-offering and offered it according to the
[usual] manner. And he brought the meat- offering, and took a
handful of it and offered it upon the altar beside the burnt-sacrifice
of the morning. He slew also the bullock and the ram for a sacrifice
of peace-offerings which was for the people."
peace-offering, as already described, represented a vow or covenant.
Made in connection with the sin-offering of the High Priest, it
signified the vows, obligations and covenants assumed by the Priest,
based on the sin-offering. In the type the peace was established
between Jehovah and Israel as follows: The sin-offering having
been made, also the burnt-offering showing the acceptableness
of it to God, there was peace between Jehovah and Israel, because
<PAGE 82> former Adamic sin was typically
removed; and they were obligated then to live obedient to a covenant
based on their forgiveness--i.e., they were to keep the Law--that
he that doeth those things should live by (or as a reward
for keeping) them. But as our sin-sacrifices are better than the
typical ones, so with the peace-offering or covenant established
by those sacrifices; it is a better covenant. Thus in this sacrifice
of peace, or covenant-offering, the Priest is seen to serve unto
the example and shadow of spiritual things--the mediator
of a better covenant (`Heb. 8:6-13`),
under which all people shall be blessed with RESTITUTION, and
thus be enabled to obey the perfect law and live forever.
Aaron lifted up his hand toward the people, and blessed
them; and came down from offering the sin-offering and peace-offerings."
Here we see illustrated in the type the fact that though the blessing
is not fully due to come upon the people until all sacrifices
are finished, yet a measure of blessing comes upon mankind from
the members of the Priest, even now, during the age of
sacrifice, before we all go into the "Most Holy" or
spiritual condition. And how true is this to the facts: wherever
the royal Priests are, a blessing more or less pronounced flows
from these to their neighbors.
"And Moses and Aaron Went into the Tabernacle
of the Congregation, and Came Out and
Blessed the People"
this day (age) of sacrifice is over, the complete Priest (Head
and Body) will appear before God, and give evidence of having
met all the claims of Justice against the people (the world).
It will be noticed that while the type of
`Leviticus 16` divided the work of the Atonement Day, and
showed all the particulars of how the Lord's sacrifice first
<PAGE 83> makes ours worthy of acceptance,
etc., this type showed the entire work of the Gospel age as successive
offerings, yet joined really in one--all the sufferings of the
entire Christ, followed at once by restitution blessings. The
going of Moses into the Tabernacle with Aaron seems to say, The
law is fully satisfied and its righteousness vindicated in
the sacrifice of Christ. The Law (represented in the type by Moses)
will testify on behalf of those who were under the Law--Israel
after the flesh--that all condemned under it were also justified
to life through the sacrifices of the Priest who "offered
up himself" once for all.
presented, the entire sacrifice was "holy, acceptable to
God," this being evidenced by the fact that Moses and Aaron
did not die at the threshold of the Most Holy. And Moses and Aaron
came out and together blessed the people. So in the incoming
age, the Christ will bless all the families of the earth (`Gal.
3:8,16,29`; `Gen. 12:3`);
yet not by setting aside or ignoring the Law of God, and excusing
sin, but by gradually restoring man to human perfection, in which
condition he will be able to keep the perfect law of God, and
be blessed by it. Blessed by the Priest, made perfect and able
to keep it, the Law--obey and live--"He that doeth righteousness
is righteous," will be a great blessing; for whosoever will
may then obey and live forever in happiness and communion with
"And the Glory of the Lord Appeared
Unto All the People"
the blessing progresses (restoring and elevating the race, mentally
and physically), the results will become manifest. The people--the
world in general--will recognize God's gracious love more and
more each day. Thus it will be that "the glory of
the Lord will be revealed and all flesh shall see it together."
(`Isa. 40:5`) They will come to see,
<PAGE 84> of the length and breadth and height
and depth of the love of God, which surpasseth all understanding.
is worthy of note that the blessing here mentioned was not a blessing
to the under-priests. No: they were represented in the blesser--in
Aaron. The blessing came on all the people of Israel,
who, in type, represented the world. It is this blessing of the
world by the "Seed"--the entire Christ, after
all the afflictions are filled up by the Body (`Col.
1:24`)--that Paul refers to, saying, "The whole creation
[humanity] groaneth and travaileth in pain together...waiting
for the manifestation of the sons of God." Before they can
experience deliverance from the bondage of corruption (sin and
death) and restoration to the liberty of sons of God (freedom
from condemnation, sin, death, etc.) as enjoyed by God's first
human son, Adam (`Luke 3:38`), the
Atonement Day sacrifices must be finished, and the priests who
sacrificed must be clothed with the glorious garments, the royal,
divine authority and power thus to set them free.
is doubtless this same blessing of all the people--salvation from
death and its sting, sin--that Paul refers to, saying: "UNTO
THEM THAT LOOK FOR HIM SHALL HE APPEAR THE SECOND TIME WITHOUT
SIN [not again as a sin-offering, and without contamination from
those sins borne for sinners] unto salvation." (`Heb.
9:28`) The world has seen the Priest--Head and Body--suffer
as a sin-offering during this age; Jesus was manifested to the
Jews in the flesh (as a sin-offering), and as Paul could say,
so can all followers in his footsteps say, "Christ is manifest
in our mortal flesh." (`2 Cor. 4:11`)
As the whole Christ has thus been manifest and has suffered in
the flesh, so they shall also be "glorified together"
before the world; "for the glory [the blessing and salvation]
of the Lord shall be revealed, and all flesh shall
<PAGE 85> see it together." When he shall
appear, we also shall appear with him in glory.
this great High Priest of the world will be recognized only by
"them that look for him." If he were to appear a flesh-being,
in the sky or elsewhere, it would be an appearance to all,
whether looking for him or not; but we have already seen that
the Scriptures teach that the Head has been perfected as a spirit
being, and that his "little flock" will be made "like
him," spirit beings, of the divine nature, which no man hath
seen nor can see. (`1 Tim. 6:16`)
We have seen that the way in which the world will see the glorified
Church will be by mental perception, in the same sense that a
blind person may properly be said to see. In the same sense we
now see the prize, the "crown of life," "while
we look not at the things which are seen, but at the things which
are not seen [by physical sight]; for the things which are seen
are temporal, but the things which are not seen are eternal."
(`2 Cor. 4:18`) It is in this way
that the entire Church of this age has been "looking unto
Jesus"; thus "we see Jesus." (`Heb.
2:9; 12:2`) Thus, with the eyes of their understanding,
the "Watchers" discern the second presence of the Lord
in its due time, by the light of the divine Word. And later on
the world, every eye, shall see him in similar manner, but by
the light of the "flaming fire" of his judgments.
`2 Thess. 1:8`
is the only way in which human beings can see or recognize things
on the spiritual plan. Jesus expressed this same idea to the disciples,
that they who recognized his spirit or mind, and thus knew him,
would also be acquainted with the Father in the same way. "If
ye had known me, ye should have known my Father also; and from
henceforth ye know him and have seen him." (`John
8:19; 14:7`) This is the only sense in which the world
<PAGE 86> ever see God, for "no man
hath seen God at any time" ("whom no man hath
seen, nor can see")--"the only begotten Son, he hath
declared [revealed--shown] him." (`1
Tim. 6:16`; `John 1:18`) Jesus
revealed or caused his disciples to see the Father by making
known his character--revealing him by words and deeds as the God
the same way the Papal system was shown by Luther and others,
and seen by many, to be the Antichrist; or as Paul had foretold,
that wicked system, the man of sin, was then revealed,
though many do not even yet see it thus.
it is that our Lord Jesus, the Head (now present to gather the
jewels), is at this time being revealed to the living members
of the "little flock," though others know not
of his presence. `Luke 17:26-30`;
it will also be in the Millennial day, when the complete Christ--the
Priest--is revealed. He will be revealed only to those that look
for him, and only those will see him. They will see him,
not by physical sight, but as we now see all spiritual things--our
Lord Jesus, the Father, the prize, etc.--by the eye of faith.
Men will not see the Christ by physical sight, because
on a different plane of being--the one spirit, the other
flesh; for the same reason that they will never see Jehovah.
But we [the little flock, when glorified] shall see him
as he is, for we shall be like him.
`1 John 3:2`
though only "those who look for him" will be able to
recognize the Christ as the deliverer who will save them from
the dominion of death, yet this will embrace all the world; for
the manner of revelation will be such that ultimately all must
see. "Every eye shall see him"; and all in their graves,
being then awakened, even they that pierced him, will realize
that they crucified the Lord of glory. "He shall be revealed
[in the sky? No!] in flaming fire [judgments], taking vengeance
on those that know not [acknowledge
<PAGE 87> not] God, and [also on those] that
obey not the gospel of Christ." It will not take long for
all mankind to recognize him under such circumstances. Now the
good suffer, but then shall ye discern "between him that
serveth God and him that serveth him not"; for in that day
the distinction will be manifested. (`Mal.
3:15-18`) Then all, seeing clearly, may, by accepting Christ
and his offer of life under the New Covenant, have everlasting
life; for "We trust in the living God, who is the Savior
of all men, specially of those that believe."
`1 Tim. 4:10`
"And After Death the Judgment"
text directly connected with our subject, as is evident from its
context, yet one more frequently misapplied, misunderstood, than
perhaps any other in the Bible, reads, "And as it is appointed
unto men [Aaron and his successors, who were merely types of the
High Priest of the new creation] once to die [typically, as represented
in the animal slain], and after this [following as a result of
those sacrifices] the judgment [of God, approving or disapproving
of the sacrifice], so Christ was once offered [never will
it be repeated] to bear the sins of many ["every man"];
and unto them that look for him he shall appear the second
time, without sin [neither blemished by the sins borne, nor to
repeat the sin-offering, but] unto salvation"--to give the
everlasting life to all who desire it upon God's conditions of
faith and obedience. `Heb. 9:27,28`
time a Priest went into the "Most Holy" on the Atonement
Day he risked his life; for if his sacrifice had been imperfect
he would have died as he passed the "Second Veil." He
would not have been accepted into the "Most Holy" himself,
nor would his imperfect sacrifice have been acceptable as an atonement
for the sins of the
<PAGE 88> people. Hence any failure meant
his death, and the condemnation of all for whose sins he attempted
to make reconciliation. This was the "judgment"
mentioned in this text, which was passed every year by the typical
priests; upon the passing of that judgment favorably the priest's
life and the yearly typical atonement for the sins of the people
great High Priest, Christ Jesus, passed under the antitypical
Second Veil, when he died at Calvary; and had his sacrifice been
in any manner or degree imperfect he would never have been
raised out of death--the "judgment" of justice would
have gone against him. But his resurrection, on the third day,
proved that his work was perfectly performed, that it stood the
test of the divine "judgment." See
further evidence that our Lord passed this "judgment"
successfully, once for all, and that his sacrifice was accepted,
was evidenced in the blessing at Pentecost; and that was a foretaste
of the still greater future blessing and outpouring upon all flesh
(`Joel 2:28`), a guarantee or assurance
that ultimately he (and we in him) shall come forth to bless the
people--the world, for whose sins he fully and acceptably atoned.
interpretation of this text, which applies it to the common death
of humanity in general, is thoroughly contradicted and disposed
of by the context.
have been looking in an indefinite way for a good time to come--for
the removal in some manner of the curse of sin and death and evil
in general, but they have not understood the long delay. They
do not realize that the sacrifice of the "Day of Atonement"
is necessary and must be finished before the glory and blessing
can come: nor do they see that the Church, the "elect,"
the "little flock," are
<PAGE 89> associates in the sacrifice of the
Christ, and his sufferings, as they shall also be in the glory
that shall follow. "The whole creation groaneth and travaileth
in pain together until now, waiting [though in ignorance] for
the manifestation of [the Church] the sons of God."
since the typical Priest represented the "body" as well
as the "head" of the antitypical Priest, the Christ,
it follows that each member of the Church must pass this "judgment"--that
although many have been called none will be chosen as finally
acceptable "members" of the Christ Body, branches of
the true Vine, except as they shall be "overcomers"--faithful
unto death. (`Rev. 3:21`) Not, however,
that such must attain perfection of the flesh, but perfection
of heart, of will, of intent: they must be "pure in heart"--the
treasure must be of pure gold tried in the furnace, though its
present casket be but an imperfect earthen vessel.
Divine Acceptance to Be Manifested
there came fire out from before the Lord, and consumed upon the
altar the burnt-offering and the fat, which, when all the people
saw, they shouted and fell on their faces"--worshiped. This
is the same thought expressed in another form. The fire symbolized
God's acceptance; its recognition by the people showed that the
world will realize the sacrifice and its value in God's estimation
as the price of their liberty from death and the grave, and when
they realize it they will worship Jehovah and his representative,
this is not yet fulfilled is evident. God has not yet manifested
his acceptance of the great Atonement Day sacrifice, by fire;
the people have not yet shouted and fallen on their faces in worship
of the Great King and his representative.
<PAGE 90> No, the world still lieth in wickedness
(`1 John 5:19`); the god of this
world still blinds more or less nearly all mankind (`2
Cor. 4:4`); darkness still covers the earth--gross darkness
the people. (`Isa. 60:2`) Nor need
we look for the great restitution blessings prefigured in this
type until all the members of the Church, the "Body"
of the great High Priest, shall have first gone beyond the Second
Veil (actual death), into the Most Holy, by resurrection
change. Nor will this "blessing" of the type be fulfilled
until after the great time of trouble. Then, chastened, sobered,
humbled, the world of mankind will very generally be "waiting
for" and "looking for" the great Christ, the Seed
of Abraham, to bless them and lift them up.
beautifully these types teach a full ransom for all the people,
and a restitution and blessing made possible to all!
in the types seems to make a distinction between the living and
the dead, and some may be inclined to infer that when the sacrifices
of the High Priest are over, and the blessing commences, only
those who are then living will be greatly benefited. But we answer,
Nay: in God's estimation the living and the dead are alike; he
speaks of them all as dead. All came under sentence of
death in Adam; and the little spark of life which any man now
possesses is really but one stage of dying. It is a dead race
now because of the sin of Adam; but at the close of this antitypical
"Day of Atonement" the blessings of justification and
life will be extended to all, upon conditions which all will be
able to obey, and whosoever will may have again, from the life-giver,
Redeemer, all that he lost in Adam--life, liberty, favor of God,
etc.--those who have gone all the way down into death, as well
as those who still linger on the brink--"in the valley of
the shadow of death."
is the object of the antitypical sin-offerings: to release
<PAGE 91> "all the people," all
mankind, from the dominion of sin, death: to restore them to the
perfection of being which is essential to perfect happiness and
at-one-ment with the Creator.
is the blessing which is to come to all the families of the earth
through the Seed of Abraham. This is the good news which was preached
to Abraham, as we read: "God foreseeing that he would justify
the heathen [all mankind-- Gentiles] through faith, preached before
the Gospel [good tidings] to Abraham, saying, In thee and in thy
Seed shall all nations be blessed [justified]...Which Seed is
Christ [primarily the Head, and secondarily the Body]; and if
ye be Christ's [members] then are ye Abraham's Seed, and heirs
according to the promise" referred to; viz., one of the blessing
class, the Seed of Abraham, who shall bless all the families of
the earth. (`Gal. 3:8,16,29`) But
this "Seed" must be completed before the blessing comes,
as shown in the type just considered: the sin-offering must be
ended before all the blessings resulting there from can flow out.
restriction that the High Priest alone went into the "Most
Holy" once a year to make an atonement should not be misunderstood
to mean that he and the under-priests never went in thither during
succeeding days--after the Atonement Day had made full reconciliation
for sins. On the contrary, the High Priest went in there often
in after days. It was into the "Most Holy" that the
High Priest went whenever he inquired of Jehovah for Israel's
welfare, etc., using the breastplate of judgment, the Urim and
Thummim. Again, whenever they broke camp, which was often, the
priests went in and took down the "veils" and wrapped
up the Ark and all the holy vessels, before the Levites were permitted
to carry them. `Num. 4:5-16`
whenever an Israelite offered a sin-offering unto the priests
(after the "Day of Atonement" sacrifices were
<PAGE 92> over) they all ate it in the "Most
Holy." (`Num. 18:10`) So with
the antitype, after the present "Day of Atonement" is
over: the "Royal Priesthood" will be in the "Most
Holy" or perfect spiritual condition, and there
will accept (eat) the sacrifices for sin, brought by the world
for their own transgressions (not for original or Adamic sin,
which was canceled on the "Day of Atonement"). In that
perfect spiritual condition, the priesthood will instruct in every
matter, as represented in the decisions and answers given to Israel
by the Urim and Thummim.
TABERNACLE SHADOWS OF THE BETTER SACRIFICES