The Cross and Its Shadow

Author's Preface

ETERNITY can never fathom the depth of love revealed in the cross of Calvary. It was there that the infinite love of Christ and the unbounded selfishness of Satan stood face to face. The entire system of Judaism, with its types and symbols, was a shadow of the cross, extending from Calvary back to the gate of Eden, and contained a compacted prophecy of the gospel.

At the present day the person who comes to the study of the New Testament through the interpreting lights of the types and symbols of the Levitical services, finds a depth and richness in the study that are found in no other way. It is impossible to have exalted views of Christ's atoning work if the New Testament is studied without a previous knowledge of the deep, bloodstained foundations in the Old Testament gospels of Moses and the prophets.

In every sacrifice, Christ's death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.

In the light shining from the sanctuary, the books of Moses, with their detail of offerings and sacrifices, their rites and ceremonies, usually considered so meaningless and void of interest, become radiant with consistency and beauty. There is no other subject which so fully unites all parts of the inspired Word into one harmonious whole, as the subject of the sanctuary. Every gospel truth centers in the sanctuary service, and radiates from it like the rays from the sun.

Every type used in the entire sacrificial system was designed by God to bear resemblance to some spiritual truth. The value of these types consisted in the fact that they were chosen by God Himself to shadow forth the different phases of the complete plan of redemption, made possible by the death of Christ. The likeness between type and antitype is never accidental, but is simply a fulfillment of the great plan of God.

In The Cross and Its Shadow, the type and the antitype are placed side by side, with the hope that the reader may thus become better acquainted with the Saviour. It is not the intention of the author of this work to attack any error that may have been taught in regard to the service of the sanctuary, or to arouse any controversy, but simply to present the truth in its clearness.

The book is the result of many years of prayerful study of the types and symbols of the sanctuary service, and is sent forth with a prayer that the reading of it may arrest the attention of the thoughtless, give the Christian new views of Christ's character, and lead many into the sunlight of God's love.

Chapter 1 Light in the Darkness

TO every voyager on the storm-tossed sea of life, the Lord has given a compass which, if rightly used, will safely guide him into the eternal haven of rest. It was given to our first parents at the gate of Eden, after they had admitted sin into this beautiful earth as well as into their own lives. The compass consists of the following words, which were spoken by the Lord to Satan:I will put enmity between thee and the woman, and between thy seed and her seed. (Gen. 3:15 In every heart God has planted an enmity to sin, which, if heeded, will lead to righteousness and eternal life. Any man, whatever his station or rank in life, who will absolutely follow the divine compass placed in his heart, will accept Christ as his Saviour and be led out into the sunlight of God's love and approval. (John 1:9)

As the result of our first parents' eating of the forbidden fruit, over all the earth hung the gloom of the divine decree, In the day that thou eatest thereof dying thou shalt die. (Gen. 2:17) The marks of death and decay were soon seen in the falling leaves and withered flowers. There was no escaping the decree, The wages of sin is death. (Romans 6:23) But a ray of light pierced the darkness when God spoke the following words to Satan:It (the seed of the woman) shall bruise thy head, and thou shalt bruise His heel. (Gen. 3:15) These words revealed the fact that for those who would cherish the enmity against sin which God had placed in the heart, there was a way of escape from death. They would live, and Satan would die; but before his death he would bruise the heel of the seed of the woman. This was necessary in order that the death of Satan might be made sure, and that mankind might escape eternal death. (Heb. 2:14)

Before man was placed on trial, the love of the Father and the Son for him was so great that Christ pledged His own life as a ransom if man should be overcome by the temptations of Satan. Christ was the Lamb slain from the foundation of the world. (Rev. 13:8) This wonderful truth was made known to our first parents in the words spoken by the Lord to Satan, It (the seed of the woman) shall bruise thy head, and thou shalt bruise His heel.

In order that man might realize the enormity of sin, which would take the life of the sinless Son of God, he was required to bring an innocent lamb, confess his sins over its head, then with his own hands take its life, a type of Christ's life. This sin-offering was burned, typifying that through the death of Christ all sin would finally be destroyed in the fires of the last day. (Mal 4:1-3)

It was difficult for man, surrounded by the darkness of sin, to comprehend these wonderful heavenly truths. The rays of light which shone from the heavenly sanctuary upon the simple sacrifices, were so obscured by doubt and sin, that God, in His great love and mercy, had an earthly sanctuary built after the divine pattern, and priests were appointed, who served unto the example and shadow of heavenly things. (Heb. 8:5) This was done that man's faith might lay hold of the fact that in heaven there is a sanctuary whose services are for the redemption of mankind.

The prophet Jeremiah grasped this great truth, and exclaimed, A glorious high throne from the beginning is the place of our sanctuary. (Jer. 17:12) David knew of God's dwelling place in heaven, and when writing for the generations to come, he said, He (God) hath looked down from the height of His sanctuary; from heaven did the Lord behold the earth. (Ps. 102:19) The faithful ones have always understood that when they sought God with all the heart, their prayer came up to His holy dwelling-place, even unto heaven. (2 Chr. 30:27)

All the worship in the earthly sanctuary was to teach the truth in regard to the heavenly sanctuary. While the earthly tabernacle was standing, the way into the heavenly tabernacle was not made manifest; (Heb. 9:8) but when Christ entered heaven to present His own blood in man's behalf, God revealed through His prophets much light in regard to the sanctuary in heaven.

To John, the beloved disciple, were given many views of that glorious temple. He beheld the golden altar, on which, mingled with fragrant incense, the prayers of earthly saints are offered up before God. In vision he saw the candlestick with its seven lamps of fire burning before the throne of God. The veil into the most holy was lifted, and he writes, The temple of God was opened in heaven, and there was seen in His temple the ark of His testament. (Rev. 11:19)

It is in this true tabernacle, which the Lord pitched, and not man, that Christ pleads His blood before the Father in behalf of sinful men. (Heb. 8:2) There is the throne of God, surrounded by myriads of the angelic hosts, all waiting to obey His commands; (Ps. 103:19,20) and from there they are sent to answer the prayers of God's children here on earth. (Dan. 9:21-23)

The heavenly sanctuary is the great power-house of Jehovah, whence all the help necessary to overcome every temptation of Satan is sent to each one who is connected with it by faith.

The heavily laden electric car, with its slender arm reaching up to the wire above, through which it receives strength from the power-house miles away, is a fitting illustration of the Christian. As long as the connection is unbroken, through the darkest night, the car runs smoothly up and down hill alike, not only shedding light on the immediate track ahead, but casting its bright rays of light into the darkness far and near. But the instant the connection is broken, how great is the change! The car remains in darkness, unable to go forward.

So it is that Christ, our great High Priest in the heavenly sanctuary, reaches His hand down over the battlements of heaven to clasp the hand of every one who will reach up by faith and take hold of the proffered help. The one whose faith lays hold of that help, can pass securely over the steepest hills of difficulty, his own soul filled with light while diffusing light and blessing to others. As long as he by faith keeps a firm hold of God, he has light and power from the sanctuary above; but if he allows doubt and unbelief to break the connection, he is in darkness, not only unable to go forward himself, but a stumbling-block in the way of others.

The one who allows nothing to break his connection with heaven becomes an earthly dwelling-place for the Most High; for thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit. (Isa. 57:15) He who separates from sin and puts it far from him, becomes a temple of the Holy Ghost. (1 Cor. 6:19,20) God loves to dwell in the hearts of His people, (Eph. 3:17-20) but sin cherished in the heart prevents His Spirit from abiding there. (1 John 3:15) Christ knocks at the door of every heart, inviting all to exchange sin for righteousness, that He may come in and abide with them. (Rev. 3:20)

There are three temples brought to view in the Bible, the heavenly temple, the dwelling-place of the Most High, where Christ intercedes in our behalf; the temple of the human body, where God's Spirit rules and reigns; and the earthly temple, with its typical services, designed to teach mankind how to receive divine help from the great storehouse above, so that God can honor them by abiding with them continually. The earthly sanctuary with its types and symbols is like the powerful lenses of the telescope, which make it possible to view heavenly bodies that otherwise would be invisible. To the eye of the ignorant those wonderful lenses appear like ordinary glass; but the astronomer, who longs to know of the wonders of the heavens, is filled with rapture as he gazes through them.

In like manner the Christian who will study the typical service of the earthly sanctuary, not as a collection of dry, lifeless relics of ancient worship, but as a wonderful art gallery, where, by the hand of a master-artist, the different parts of the marvelous plan of redemption are portrayed, will be astonished at the beauty revealed. The figures fairly-speak to him, as it were, from the canvas. They tell the beautiful story of the Saviour's love until his very soul is filled with rapture as he gazes upon them. He sees the vivid picture of the priest in snow-white robe leading the red heifer out to the rough uncultivated valley, there to offer it a sacrifice for sin. He sees him sprinkle its blood on the rough stones of the valley, to teach that Christ died for the most worthless, for the veriest outcast. Who can gaze on that picture without having his heart filled with love for such a compassionate Redeemer?

Again he views a picture of the destitute sinner, longing to be free from sin; and beholding his wealthy brethren pass with their lambs for sin-offerings, the poor ones with their pigeons and doves, he sinks back into despondency, for he has no living thing to offer. Then the light of hope springs into his face as one tells him, Only a handful of flour will answer. And as the sinner watches the priest offer the crushed wheat as an emblem of the blessed body to be broken for him, and hears him say, Thy sin is forgiven, his heart leaps for joy, as did the heart of the poor man by the pool of Bethesda, who had no one to help him, when the blessed Master told him to take up his bed and walk. (John 5:2-9)

If the one who longs to know more of Christ and His infinite love, will study the types and symbols of the earthly sanctuary, connecting each with its glorious antitype, his soul will be filled with rapture. Like the lenses of the telescope, they reveal, wondrous beauties in the character of our blessed Redeemer, beauties that are revealed in no other way.

There is a separate and distinct heavenly lesson taught by each of the different types and symbols of the earthly sanctuary service; and when they are all viewed together, they form a wonderful Mosaic painting of the divine character of Christ as none but a heavenly artist could portray it.

Names Given the Heavenly Sanctuary by Different Bible Writers

Thy dwelling-place, by Solomon, in 2 Chron, 6:39.
A palace, by David, in Psalm 48:3.
His holy temple, by David, in Psalm 11:4.
Temple of God, by John, in Rev. 11:19.
Habitation of Thy holiness, by Isaiah, in Isa. 63:15.
True tabernacle which the Lord pitched, by Paul, in Heb. 8:2.
My Father's house, by Jesus, in John 14:2.
Place of His habitation, by David, in Psalm 33:14.
His holy habitation, by Jeremiah, in Jer. 25:30.
The sanctuary, by Paul, in Heb. 8:2.
Holiest of all, by Paul, in Heb. 9:8.

Names Given the Earthly Sanctuary

A worldly sanctuary, Heb. 9:1.
The first tabernacle, Heb. 9:8.
A figure for the time then present, Heb. 9:9.
Patterns of things in the heavens, Heb. 9:23.
Not the very image of the things, Heb. 10:1.
Holy places made with hands Heb. 9:24.
Figures of the true, Heb. 9:24.
The temple, 1 Cor. 9:13.

The Body of the Christian is Called the Temple

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up...He spake of the temple of His body. John 2:19,21.
Know ye not that your body is the temple of the Holy Ghost? 1 Cor. 6:19.
If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Cor. 3:17.

Chapter 2 The Tabernacle

THE tabernacle as pitched in the wilderness was a beautiful structure. Around it was a court enclosed with linen curtains, which were suspended by silver hooks from pillars of brass trimmed with silver. Viewed from any side, the tabernacle was beautiful. The north, south, and west sides were formed of upright boards, ten cubits high, covered with gold within and without, and kept in position by silver sockets underneath, and by bars overlaid with gold, which passed through golden rings, and extended around the building. (Ex. 26:15-30) The front, or east end, was enclosed by a curtain of blue, and purple, and scarlet, and fine twined linen, the work of an embroiderer. (Ex. 36:37) It was hung upon five pillars of acacia wood overlaid with gold, and added much to the beauty of the entrance. The rich rainbow tints of the curtain, inwrought with cherubim, which formed the door of the building where God promised to dwell, was a beautiful shadow of the entrance to the heavenly sanctuary. Here, with a rainbow of glory encircling His throne, the Father sits, while ten thousand times ten thousand angels pass to and fro at His command. (Rev. 4:2-4; 5:11)

The roof, or covering, of the tabernacle consisted of four curtains of cloth and skins. The inside curtain, like that at the entrance of the tabernacle, was of blue, purple, scarlet, and fine twined linen, with golden cherubim wrought in it by a cunning embroiderer. (Ex. 26:1) This formed the ceiling, which was a faint representation of the canopy of glory above the throne of God, with the myriads of angels ready to fulfil His commands. (Eze. 1:28) Over this was a curtain of goats' hair, above that a covering of rams' skins dyed red, and over all a covering of badgers' skins, all forming a perfect protection from the weather. (Ex. 26:1-14) The different colors in the coverings, blending with the golden wall and the gorgeous entrance curtain, or veil, as it was called, combined to make a structure of surpassing glory.

Over the tabernacle rested the pillar of cloud by day and the pillar of fire by night, which guided the Israelites in all their wanderings. (Ex. 40:38) In the midst of the desert heat there was a cool, refreshing shelter beneath the shade of the cloudy pillar for those who served in the tabernacle or worshiped in its court, while without was the scorching heat of the desert. (Isa. 32:2) What a beautiful type of the covering God spreads over His people in the midst of this wicked world, so that it is possible to dwell in the secret place of the Most High and abide under the shadow of the Almighty One (Ps. 91:1) while in the midst of the turmoil and strife of this wicked world.

At night, when the intense heat abated and darkness covered the desert, then above the holy tabernacle hung the cloud, now a great pillar of fire, in the sight of all the house of Israel, throughout all their journeys. (Ex. 40:38) God's immediate, visible presence lighted up the entire encampment, so that all could walk safely through the darkness. What an expressive type was thus given of the Christian's walk! There may be no visible light; but when the light of God's presence surrounds him, his pathway is light. David knew this when he wrote, Blessed is the people that know the joyful sound:they shall walk, O Lord, in the light of Thy countenance. (Ps. 89:15) The weakest trusting child of God can have the blessed privilege of being guided by the light of God's countenance, safe from the pitfalls of Satan, if he will surrender his heart to God.

Within the golden walls of the tabernacle, priests of divine appointment performed a work representing in types and symbols the plan of redemption.

The work of Christ has two distinct phases, one performed in the first apartment of the heavenly sanctuary, the other in the second apartment. He offers salvation free to every one. Many accept and start out on the Christian pathway. Christ reaches down His infinite arm to encircle and support every one who calls upon His name, and no power of earth or Satan can force a child of God out of His protecting care. (John 10:28,29) The only way any can be lost is by letting go their hold upon that infinite hand. Like Peter, if they take their gaze from Christ and fix it upon the sea of life, they sink, unless, like him, they cry out, Lord, save me, and are rescued by the Saviour. (Matt. 14:28-31)

The work of Christ is illustrated by the parable of the marriage of the king's son. All the guests, both bad and good, are gathered at the marriage; but when the king comes in to examine the guests, all are ejected except those who are clothed with the wedding garment of Christ's righteousness. Many are called, but few are chosen. (Matt. 22:1-14)

There were two apartments in the sanctuary, or tabernacle. In the first apartment a service was performed daily throughout the year which typified the work of inviting the guests and gathering them to the marriage. On one day at the end of the year a service was performed in the second apartment which typified the work of choosing out from among the many that have accepted the call, those who are worthy of eternal life, as illustrated in the parable by the king examining the guests.

Chapter 3 History of the Sanctuary

THE history of the typical service, of which the earthly tabernacle was a visible representation, began at the gate of the garden of Eden, where our first parents brought their offerings and presented them before the Lord. Abel showed his faith in the promised Saviour by bringing an animal. He not only presented the shed blood of the sacrifice, but he also presented the fat to the Lord, showing faith in the Saviour and a willingness to put away his sin. (Gen 4:4, Heb. 11:4)

Before the people of God went into Egypt, their worship was simple. The patriarchs lived near the Lord, and did not need many forms or ceremonies to teach them the one grand truth that sin could be atoned for only by the death of One who was sinless. They needed only a rough altar and an innocent lamb to connect their faith with the infinite Sin-bearer.

As the patriarchs journeyed from place to place, they set up their altars and offered their sacrifices, and God drew near to them, often showing His acceptance of their offerings by sending fire from heaven to consume the sacrifices.

Of all the sacrifices recorded in the book of Genesis, none comes so near the great antitypical offering as the one required of Abraham when God called him to offer his only son. The test of faith was not simply in the fact that Isaac was his only legitimate son, but Abraham understood that through Isaac's posterity the long-promised Messiah was to come; and in offering Isaac, Abraham was cutting off his only hope of salvation, as well as that of the world. But his faith wavered not. He believed that the same God who had performed a miracle in giving him a son, could bring that son from the dead to fulfil the promise that He had made. (Heb 11:17-19)

The Lord chose the exact spot for the offering of Isaac. He said to Abraham, Get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of. (Gen. 22:2) As Abraham and Isaac went on that memorable journey, they were directed by the Lord to Mount Moriah; and when they came to the place, Abraham built an altar and bound Isaac upon it, ready to sacrifice him; but the Lord stayed his hand.

The spot where such loyalty to God was shown was ever afterward honored by the Lord. But the devil as well as the Lord watched over this place. He knew it was sacred to Jehovah, because there God had tested the faith of the man He honored by calling him. His friend. (James 2:23)

For more than four hundred years after the children of Israel entered the promised land, Satan held this place. It was a stronghold of the enemy in the midst of Israel. But it was finally captured by David, who made it the capital of his kingdom; afterward Jerusalem was called the City of David.

The threshing-floor of Ornan the Jebusite, where the angel of the Lord appeared to David, was on this same spot. The prophet told David to erect an altar on the threshing-floor, and there David made a special consecration to the Lord. A few years later the temple, which was erected without sound of hammer, occupied this same plot of land. (2 Chron. 3:1) God had conquered, and He designed the place should ever be hallowed by His presence. But His people were unfaithful, and when the Lord of light came to His own temple, He was despised and crucified, and the holy city and the site of the sacred temple passed into the hands of the Gentiles.

Satan is guarding this spot vigilantly at the present time, intending never again to relinquish his hold upon it. But the time is coming when, in spite of Satan and all his host, the same Saviour who was rejected in His own temple shall place His feet upon the Mount of Olives, (Zech 14:4-11) and the Mt of Olives shall be split in two, making a very large valley and the entire site of old Jerusalem will be purified; then the New Jerusalem will come down from heaven (Rev. 21:2-3) and rest upon that spot made sacred by the consecration of God's chosen people. God's glorious heavenly temple will be upon Mount Zion [Moriah], never-more to fall into the hands of the enemy. God says, I...will set My sanctuary in the midst of them for evermore.

Having briefly outlined the subject from Eden lost to Eden restored, we will go back to the time Israel came out of Egypt.

Subjected to a life of incessant toil and surrounded by heathen darkness, the children of Israel lost sight of the significance of their simple sacrifices. On account of their servitude, they were deprived of the privileges enjoyed by the ancient patriarchs, of spending much time communing with God, and they drifted very near to Egyptian idolatry. When God brought them out of Egypt, He proclaimed His law from Sinai, and then gave them the same system of worship the patriarchs had followed. But He had to deal with them as with children. Because they could not grasp the truths without the simple illustrations, God gave them the system of worship that Abraham, Isaac, and Jacob had followed, but in kindergarten form, just as we would use the kindergarten methods to teach children lessons which adults can easily comprehend.

They had drifted so far away that they could not comprehend how God could live with them, being-invisible, so God said, Let them make Me a sanctuary; that I may dwell among them. (Ex. 25:8) The pillar of cloud above the tabernacle and God's visible presence manifested within, helped the Israelites more easily to comprehend the real abiding presence of the Lord with them.

This sanctuary was a shadow, or model, of the heavenly sanctuary; and the service was so planned by the Lord that all the work was a type, or representation, of the work the Son of God would do on earth and in heaven for the redemption of the lost race. It was the most wonderful object-lesson ever given to mankind.

The sanctuary was completed, while the Israelites were encamped at Sinai, and during their forty years' wanderings in the wilderness they carried it with them. When they reached the promised land, it was set up in Gilgal for a few years, and then removed to Shiloh, (Joshua 5:10:11; 18:1; 19:51) where it remained for many years. When David was fleeing from Saul, the tabernacle was in Nob, (1 sam. 21:1-6) for there the priests set the show-bread before the Lord each Sabbath day. It was next set up in the high place at Gibeon. (1 Chron. 16:39; 21:29) The tabernacle remained in Gibeon until removed by Solomon to Jerusalem. Josephus tells us that Solomon had the tabernacle which Moses had pitched, and all the vessels that were for ministration to the sacrifices of God, removed to the temple.

David desired to build a house for the Lord; but on account of his many wars the Lord directed that his son should build, the house. When Solomon was established on his throne, he erected a magnificent structure, and dedicated it to the Lord. God showed His acceptance by His glory filling the temple. Solomon did not plan the temple himself; God revealed the plan to David, as He had that of the tabernacle to Moses. David was not to see it built, but when he delivered the plan for the building to Solomon, he said, The Lord made me understand in writing by His hand upon me, even all the works of this pattern. (1 Chron. 28:11-19)

The history of Solomon's temple is really a history of the religious experience of the children of Israel. When they departed from the Lord, the temple was neglected, and sometimes even suffered violence. It was pillaged by Shishak, king Egypt. (1 Kings 14:25,26) At the instigation of Jehoiada it was repaired by Jehoash, (2 Kings 12:4-14) who himself afterward robbed it of its treasures to propitiate the Syrians. (2 Kings 12:17,18) Ahaz a little later not only spoiled it of its treasures, but also defiled its holy precincts. (2 Kings 16:14,18) Under the reign of the good king Hezekiah the temple was purified and its worship restored; (2 Chr. 29:3-35) but even Hezekiah stripped it of its treasures to procure a treaty with the Assyrians. (2 Kings 18:13-16) Again it was polluted by the idolatrous worship of Manasseh. (2 Kings 21:4-7) The good king Josiah, when but a youth of eighteen repaired and purified the temple, and again restored its worship. (2 Kings 22:3-7) Finally, on account of the unfaithfulness of the chosen people of God, the holy temple was burned to the ground, and its treasures carried to Babylon. (2 Kings 25:13-17)

It was nearly seventy years before the rebuilding of the temple by Zerubbabel was completed and the house dedicated with great rejoicing. (Ezra 6:16-22) Herod spent forty- six years in repairing Zerubbabel's temple, until in the days of Christ it was a magnificent structure. (John 2:20)

God's presence abode with His people in the dwelling-places they prepared for Him, from the time the tabernacle was erected in the wilderness, all the way down through the history of their spiritual wanderings until that memorable day when the types celebrated for four thousand years met their Antitype on the cross of Calvary. Then with a great noise the glorious veil of Herod's magnificent building was rent from the top to the bottom, as the Lord departed forever from His temple. (Matt. 27:50) Previous to this, the services were directed of God; henceforth they were but a hollow mockery, for God had left the sanctuary, (Matt. 23:37,38) The temple remained standing until 70 A. D., when it was destroyed by the Romans. To-day the sacred spot is covered by a Mohammedan mosque.

The Epistle to the Hebrews shows that the leading apostle clearly taught the antitypical fulfillment of the types and shadows celebrated for so many years. It should not be forgotten that the gift of the Spirit of prophecy and the Sabbath of the Lord Were always connected with the sanctuary service. We have no reason to doubt that during the early history of the Christian church, the subject of the sanctuary and the antitypical work of Christ in heaven was clearly understood by the Christians; but when the Bible was taken from them, when the Sabbath of the Lord was hidden, and the voice of the Spirit of prophecy was no longer heard directing the church, then they lost sight of the beautiful antitypical work represented by the ancient sanctuary service.

But the time arrived for the, opening of the great judgment in heaven, when the Father and the Son, with their retinue of holy angels, passed in state into the most holy place of the heavenly sanctuary. No earthly pageant could ever compare with that majestic cortege. God designed that it should be recognized on earth, and He caused a message to be proclaimed to the inhabitants of earth, directing their attention to the movements of the Son of God. This is known as the first angel's message of Rev. 14:6, 7. A large company accepted the message and their attention was centered on the Saviour; but they did not understand the antitypical work of the sanctuary, and hence they expected the Saviour to come to the earth. Instead of coming to the earth, however, He went into the second apartment of the heavenly sanctuary, to take up the work of the judgment.

This company, who had been gathered out by the message of the first angel, loved their Lord; and in their longing desire to find why He had not come to the earth, they drew so near to Him that He, in answer to their earnest prayers, directed their attention to the heavenly sanctuary. There they saw the ark of God's testament containing His holy law, and they acknowledged its claims upon them, and began to keep holy the Sabbath of the Lord. The sanctuary service, the Sabbath, and the Spirit of prophecy were ever united in olden times; and when light from the antitypical sanctuary service came to the people of God, He gave them the Spirit of prophecy again, to reveal to them the solemn truths in regard to Christ's ministry in heaven, which otherwise they would not have comprehended.

SUMMARY

THE TABERNACLE

Built by Moses in the wilderness, Ex. 40:1-38.
Stored in Solomon's temple, 1 Kings 8:4; 1 Chron. 22:19.

THE TEMPLE

Built by Solomon, 2 Chron. chap. 2-5.
Destroyed by the Babylonians, 2 Chron. 36:17-19.
Rebuilt by Zerubbabel, Ezra 6:13-15.
Repaired by Herod, John 2:20.
Forsaken by the Lord, Matt. 23:37, 39.
Destroyed by the Romans, Matt. 24:2, fulfilled 70 A. D.

Chapter 4 The Ark

THE ark was the central figure of the entire sanctuary. The broken law contained in the ark was the only reason for all the sacrificial services, both typical and antitypical. When the Lord gave directions for making the sanctuary, His first instruction was, They shall make an ark of shittim (acacia) wood:two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. (Ex. 25:10) It was overlaid within and without with pure gold, with a crown of gold around the top.

The cover of the ark was called the mercy-seat, and was of pure gold. On either end of the mercy-seat were cherubim of beaten gold, with their wings stretched forth covering the ark, and their faces looking reverently toward the law of God contained therein.

There is great consolation in the fact that the Lord Himself covered the broken law with a mercy-seat; and then He, the merciful God, took His position upon that seat, so that every sinner who comes confessing his sins, may receive mercy and pardon. That mercy-seat, with the cloud of glory, the visible representation of God's presence, and its covering cherubim, is a figure, or shadow, of the throne of the great God, who proclaims His name as merciful and gracious, longsuffering, and abundant in goodness and truth. (Ex. 34:5-7)

Within the ark was the Lord's own copy of that holy law given to mankind in the beginning. Where no law is, there is no transgression. (Romans 4:15) Sin is not imputed when there is no law; (Romans 5:13) therefore the Lord could never have driven our first parents from the garden of Eden (Gen. 3:23) on account of their sin, if they had been ignorant of His holy law. How God proclaimed His law to our first parents He never revealed in His Holy Book; but when it was necessary again to make His law known to His people, after their long servitude in Egypt, He had the account of that awe-inspiring event recorded, so that the generations to come might know that God came from heaven and spoke the ten commandments with an audible voice in the hearing of all Israel. (Deut. 4:10-14)

After God had declared the ten commandments from the top of Mount Sinai, He wrote them upon two tables of stone, and gave them to Moses, with the instruction, Thou shalt put them in the ark.(Ex. 31:18) The ark was placed in the most holy apartment of the sanctuary, where no mortal eye, except that of the high priest, could gaze upon it, and he on only one day in the year, when he went in to sprinkle the blood of the Lord's goat before and upon the mercy-seat to atone for the broken law within the ark.

The wages of sin is death, (Romans 6:23) and the broken law demands the death of every sinner. In the typical service the blood was sprinkled above the law (Lev. 16:15) to show faith in the blood of Christ, which would free the righteous from the demands, or curse, of the law. (Gal. 3:13)

God communed with His people from the cloud of glory which rested above the mercy seat, between the cherubim. (Ex. 25:21,22) These golden cherubim with outstretched wings were a representation of the covering cherubim that surround the throne of God in heaven. (Ez. 28:14)

There can be no government without law. The very suggestion of a kingdom is always connected with law. There could be no judgment without a law as a standard of judgment. God declares that as many as have sinned in the law shall be judged by the law. (Romans 2:12) All God's commandments are righteousness. (Ps. 119:172) The establishment, or foundation, of His throne is righteousness and judgment. (Ps. 97:2 margin)

There was nothing in the ark save the two tables of stone, (1 Kings 8:9) is the divine record. The pot of manna was laid up before the Lord, (Ex. 16:33) and Aaron's rod that budded was laid up before the testimony. Num. 17:10) Paul, enumerating all the contents of the most holy place in the order that he has, leads some to suppose that at some time the pot of manna and Aaron's rod were placed in the ark; but the ark was made for the one purpose of containing God's holy law. (Duet. 10:1,2)

No profane hands were allowed to touch the ark. Uzzah was smitten for reaching forth his hand to steady it when the oxen which were drawing it stumbled; (2 Sam. 6:6) and thousands of the men of Bethshemesh were smitten for looking into it. (1 Sam. 6:19) None but the Levites were allowed to carry the sacred chest. (Duet. 10:8)

On the occasion of a battle with the Philistines, the wicked sons of Eli, the high priest, carried the ark on to the battlefield, and it was captured by the Philistines; but God impressed their hearts to return it to Israel with a golden trespass-offering. (1 Sam. 4:3-10) When Solomon's temple was built, the ark was placed in the holy of holies, where it remained until taken by the prophet Jeremiah and hid in a cave in the mountains before the Babylonian captivity, lest it should fall into the hands of the Gentiles. (2 Maccabees 2:1-8)

The writer of the Apocrypha states that the ark will again be brought forth in the last times. Whether that copy of the law which God gave at Sinai will be brought out again or not, there will be a copy of that same law, traced as with a pen of fire in the heavens, before the wondering gaze of the inhabitants of earth, in connection with the second coming of Christ to the earth. (Ps. 97:6, 98:2)

That holy law is the standard by which all will be judged. That law will condemn the guilty; for sin is the transgression of the law. (1 John 3:4) The same law that condemns the sinner will witness to the righteousness of those who, through faith in Christ, have tried to walk in harmony with its holy precepts, humbly seeking forgiveness for every transgression. (Romans 3:21)

Chapter 5 The Golden Candlestick

THE golden candlestick with its seven golden lamps was on the south side of the first apartment of the sanctuary. It was made of gold beaten into shape by the workman's hammer. (Ex. 25:31-37) It took many a hard and skilful blow to form those delicate flowers and bowls; but the candlestick was to be made after the heavenly model to teach heavenly lessons to mankind. (Ex. 25:40 margin)

John, the beloved disciple, was permitted to look into the first apartment of the sanctuary in heaven, and there he beheld seven golden candlesticks. He also beheld the Saviour in the midst of the glorious candlesticks, of which the earthly one was a shadow.

Christ, in explaining to John the meaning of what he had seen, said, The seven candlesticks which thou sawest are the seven churches. (Rev. 1:12-20) The number seven in the Bible denotes a complete number. The candlestick of beaten gold with its seven bowls for the lamps was an example and shadow of heavenly things. (Heb. 8:5) Its seven branches, each holding aloft a lamp, represented the church of God.

The individual that forms a part of the church of the firstborn, which are enrolled in heaven, (Heb. 12:23) will often feel the workman's hammer; for we are His (God's) workmanship, created in Christ Jesus unto good works. (Eph. 2:10) Then, beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. (1 Peter 4:12) It is only the Master-workman fashioning you to become a part of the great church enrolled in heaven.

The candlestick in the type held seven lamps. The beloved disciple also had a view of the heavenly lamps, of which the earthly ones were models. Before the throne of God in heaven he saw the seven lamps of fire, which are the seven Spirits of God. (Rev. 4:2,5) The church of Christ is the candlestick to hold up the light in the midst of moral darkness. The Saviour says, Ye are the light of the world. The Spirit of the Lord is said to be the eyes of the Lord which run to and fro throughout the whole earth, strongly to hold with them whose heart is perfect toward Him. (2 Chron 16:9 margin) Then the brightness of our light depends upon the condition of our heart. The Spirit is searching throughout the earth for those whose hearts are perfect toward God, and it will strongly hold with such ones: their light will not burn dim.

The lamps in the earthly sanctuary were to burn continually. (Lev. 24:2) So the Christian is ever to let the Spirit of God rule in his life, and thus shed its light abroad.

None but the high priest could perform the sacred work of lighting the lamps in the earthly sanctuary; he trimmed and lighted them each morning and evening. (Ex. 30:7,8) So none, but our High Priest, who was tempted in all points like as we are, Heb. 4:15 can give us the help we need. In the morning we need His Spirit to direct us during the day; and at evening we need it to enlighten our minds as we review the work of the day, that we may detect the flaws and dropped threads in the warp of our lives. The trimming and lighting of the lamps was a beautiful type with a daily lesson for us at the present time. It was a link in that marvelous threefold typical chain of service celebrated each morning and evening, while the whole multitude of the people were praying without the sanctuary. (Luke 1:10) The whole burnt-offering in the court, the incense, and the burning lamps within the sanctuary, all were a wonderful type which will never lose its beauty.

Whenever an individual will fulfil in his very soul the antitype of the typical whole burnt-offering, that is, wholly surrender himself to God, place himself and all he has upon the altar, to be consumed in God's service as He directs, that individual, whether he be rich or poor, learned or ignorant, will be covered with the fragrant incense of Christ's righteousness, and his name will be enrolled with the church of the first-born in heaven; and here in this sin-cursed earth, as he goes to and fro, he will be a part of the great candlestick, and from his life will shine out the bright rays of the Spirit of God.

The question may arise in many hearts, How may I become a light-bearer in the earth? When Zerubbabel was trying under very adverse circumstances to rebuild the temple in Jerusalem, he came to a time when the difficulties appeared like mountains before him. Then the Lord sent His prophet with a message to help and encourage him. Zechariah was given a view of the golden candlesticks, and was also shown whence the oil came that supplied the lamps. He saw two olive-trees, one on the right side of the bowl and the other on the left side, which through golden pipes kept the lamps supplied with oil, that they might burn brightly. (Zech. 4:1-4) The prophet asked the angel the meaning of what he saw. In reply the angel said: This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by My Spirit, saith the Lord of hosts. (Zech. 4:6) Then he gave a message to Zerubbabel to go forward, and said that the mountain of difficulties would become a plain before him, and that as surely as his hands had laid the foundations of the house of the Lord, so surely would he finish it.

Zerubbabel was walking by faith in the words of the prophets who had foretold how and when Jerusalem would be rebuilt; (2 Chron. 36:20-23; Jer 25:12; Hosea 1:7) but those prophets were dead, and he now faced difficulties that he might be tempted to think the prophets never expected would arise. Then God sent a living prophet with a message of encouragement, to keep the light burning, and enable Zerubbabel to press forward and complete the work prophesied of by the dead prophets.

We cannot comprehend the word of the Lord without the Spirit to enlighten our minds. The light shines to the degree in which we take the word and risk our all upon it:and as we come into difficulties in following out the instruction given through the dead prophets, the Lord sends messages of strength and encouragement through the living prophet, to enable us to press forward to victory.

These are the two sons of oil (light-givers), that stand by the Lord of the whole earth. It is the Spirit of God accompanying the word which has been committed to the people, that will give light. Whatever the prophets of God have revealed to man in the past, is light; and those who have adhered strictly to the testimony of God by His prophets, although it may be hundreds of years after the testimony was given, are spoken of favorably by the living prophet, as Zechariah spoke to Zerubbabel.

Chapter 6 The Table of Showbread

THE table of showbread was placed on the north side of the first apartment of the sanctuary. The table was two cubits long, a cubit and a half in width, and a cubit and a half in height. It was overlaid with pure gold, and like the altar of incense was ornamented with a crown of gold around the top. (Ex. 25:23-30; 40:22)

On the Sabbath day the Levites made twelve loaves, or cakes, of unleavened bread. (1 Chr. 9:32; Lev. 24:5) These cakes were placed on the table hot, each Sabbath day, (Lev. 24:8; 1 Sam 21:3-6; Matt. 12:3,4) arranged in two rows, or piles, six in a row, with pure frankincense on each row. (Lev. 24:6,7)

During the entire week the bread lay on the table. By some translators it is called the bread of the presence. At the end of the week it was removed and eaten by the priests, (Lev. 24:9) This explains why Ahimelech the priest had no common bread on the Sabbath to give to David, as the priests were accustomed to eat the hallowed bread on that day. (1 Sam. 21:4) It was not lawful to bake common bread upon the Sabbath; the command is very plain that all bread for Sabbath use in the homes should be baked upon the sixth day. This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord:bake that which ye will bake to-day, and seethe (or boil) that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. (Ex. 16:22) But the Lord directed that the Levites should prepare the showbread every Sabbath. (1 Chr. 9:32)

All the service connected with the table of showbread was done upon the Sabbath. The bread was prepared on the Sabbath, and while hot was placed upon the table. The following Sabbath it was removed, and eaten by the priests on that day.

The priests served unto the example and shadow of heavenly things; (Heb. 8:5) therefore there is a heavenly lesson for us in the antitype of the showbread. It was a continual offering, ever before the Lord. It taught that man was wholly dependent upon God for both temporal and spiritual food, and that both alike come to us through the One who ever liveth to make intercession for us before the Father. (Heb. 7:25)

This, like all other types of the sanctuary service, met its fulfillment in Christ. He is the true-bread. He said, I am the living bread which came down from heaven; if any man eat of this bread, he shall live forever:and the bread that I will give is My flesh. Then He added, Except ye eat the flesh of the Son of man,...ye have no life in you. (John 6:51-53) Even the disciples could not comprehend Christ's words, and they murmured. Jesus read their thoughts, and said unto them, It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:63) His word is the true bread, of which we are to eat.

As the bread in the presence of God was taken out from the sanctuary and eaten, so Jesus said, The word which ye hear is not Mine, but the Father's which sent Me. (John 14:24) The Bible came direct from God. God gave it to Christ, Christ signified it by His angel unto the prophets, and the prophets gave it to the people, (Rev. 1:1)

We often read the Bible as a mere form of godliness, or to get something to give to others; but if we would receive its life-giving power into our own souls, we must have it hot, warm from heaven.

There is no more appropriate time to let God speak to our own souls through His word than on the Sabbath day, when we lay aside our worldly cares and business, and take time to study the Holy Word and let it come into our inmost heart until we hear God speak to us, not to another.

The priests were not only to set the hot bread upon the table on the Sabbath day, but later that same bread was to be eaten and become a part of their very being. God designed that His people should each Sabbath day gain a fresh experience in divine things, which would make them better fitted to meet the temptations of the week. The soul that never gains a deeper experience on the Sabbath than on any other day, fails to keep the Sabbath as God would have him. (Eze. 20:12) We may have a few minutes of quiet study of the word on the Sabbath day, when we hear the Lord speaking to us individually; but if the words are not incorporated into our lives, they give us no abiding strength. As the priests ate the bread prepared the Sabbath before, they assimilated it, and thus received strength for daily duties.

Peter evidently understood this truth when he admonished the church to desire the sincere milk of the word that they might grow thereby, and he said if they did this they would be a holy priesthood. (1 Peter 2:2-5) Here is the secret of true Christian living. Eternal life does not come to the soul through forms and ceremonies. They are all right in their place; but eternal life results from feeding upon the true bread which comes from the presence of God, God's Holy Word, the blessed Bible.

Chapter 7 The Altar of Incense and Its Service

THE golden altar, or altar of incense, was before the veil in the first apartment of the sanctuary. It was a cubit square and two cubits high, with a horn upon each corner. The altar was made of the shittim, or acacia wood, and all overlaid with pure gold. Around the top was a beautiful crown of gold, and beneath the crown were rings, in which were staves for carrying the altar, all overlaid with pure gold. (Ex. 30:1-6)

Within the crown of gold encircling the top of the altar, holy fire was kept constantly burning, (Ex. 30:8) from which ascended the fragrant smoke of the incense placed upon it every morning and evening. The perfume pervaded the entire sanctuary, and was carried by the breeze far beyond the precincts of the court.

The incense, composed of an equal weight of four fragrant gums and resins, was prepared by divine direction. It was very sacred, and the person making any like it, even for a perfume, was to be cut off from among the people. ( Ex. 30:34,38)

The high priest alone was to perform the sacred duty of placing incense before the Lord on the golden altar. (Ex 30:7,8)

The altar and the fragrant incense in the earthly sanctuary were an example of the work our great High Priest is performing for us. (Heb. 8:5) Our minds should often dwell upon the work of Christ in the heavenly sanctuary. (Heb. 3:1) Moses, when directed to build the sanctuary, was caused to see the heavenly model of which he was to make a shadow. (Ex. 25:40 margin) John, the beloved disciple, was permitted several times in vision to behold the Saviour officiating in the heavenly sanctuary. He saw a heavenly being standing at the glorious golden altar. He beheld the incense offered upon that holy altar. How it must have thrilled his soul when he saw that precious incense added to the poor, faltering prayers of the struggling saints here on the earth:He saw those prayers, after the incense was added, ascend up before God, and they were accepted because they were made fragrant with the incense. (Rev. 8:3,4 margin) We know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God. (Rom. 8:26,27) But even the Spirit could not present the prayers of sinful mortals before a pure and holy God without adding the fragrant incense.

When Jesus was preparing His disciples for His separation in person from them, He assured them, Whatsoever ye shall ask the Father in My name, He will give it you. (John 16:23) The power in a name is the character of the individual that bears the name. The name of the precious Redeemer is honored, and every petition presented in that name is granted in the courts of heaven because Jesus lived a sinless life. He knew no sin. The prince of this world had nothing in Jesus, (John 14:30) for He was pure and holy, without one stain of sin. It is Christ's righteousness that makes our prayers accepted before the Father.

John saw the smoke of the incense with the prayers of the saints ascend up before God. Our prayers, made fragrant by the righteousness of Christ our Saviour, are presented by the Holy Spirit before the Father. To John in vision it appeared like a cloud of smoke bearing the prayers and fragrant incense up before the throne of the Infinite One. The weakest saint who knows how to press his petitions to the throne of grace in the name of Jesus, the sinless One, has all the treasures of heaven at his command. Having the richest millionaire of earth sign his checks at earthly banks would in no way compare with the privilege of the Christian.

The name of Jesus is often added to prayers in a meaningless way. Many prayers are spoken for a mere form of worship, and rise no higher that the head of the one who offers them; but every prayer of faith reaches the ear of the God of the universe. David understood what was typified by the incense, and prayed, Let my prayer be set forth before Thee as incense; and the lifting up of my hands as the evening sacrifice. (Ps. 141:2)

As there was no other part of the daily ministration that brought the priest so directly into the presence of God as the offering of incense; so there is no part of our religious service that brings us so close to the Master as the pouring out of our souls in earnest prayer. Anciently, as in the antitype, the prayer of faith entered the holy dwelling-place of God in heaven. (2 Chr. 30:27)

A lamb was burned upon the brazen altar in the court each morning and evening at the time the incense was renewed upon the altar. (Ex. 29: 38-40)The golden altar was an altar of continual intercession, representing the prayers of God's people coming up before Him continually; while the brazen altar was an altar of continual atonement, representing the putting away and destruction of sin, the only thing that separates us from God and prevents our prayers from being answered.

The morning and evening lamb was offered as a whole burnt-offering for the entire congregation, showing their desire to put away sin and consecrate themselves to the Lord, so that their prayers could ascend from off the altar with the fragrant incense.

In ancient Israel the people living near the temple gathered at the hour of sacrifice, and often the whole multitude of the people were praying without at the time of incense. (Luke 1:10) The habit of morning and evening prayer in the home came from this typical worship. The faithful Israelite who was far from the temple would pray with his face toward the temple where the incense was ascending each morning and evening. Josephus says the incense was offered as the sun was setting in the evening, and in the morning as it was rising.

The type was beautiful, but the antitype far surpasses the type. In the heavenly sanctuary there is an inexhaustible supply of Christ's righteousness. In the type the incense was always ascending, typifying that at any time, day or night, when a struggling soul cries out for help, or gives thanks and praise for help received, his prayer is heard. In the morning, as the duties of the day seem more than human strength can bear, the burdened soul can remember that in the type a fresh supply of incense was placed on the altar each morning, and from out the antitypical heavenly sanctuary help will come for the day to the one that claims divine help in the name of Jesus. (Duet. 33:25) In the evening, as we review the work of the day and find it marred by sin, there is blessed comfort, as we kneel confessing our sins, to know that if heaven the fragrant incense of Christ's righteousness will be added to our prayers; as in the type the cloud of incense shielded the priest, (Lev. 16:13) so Christ's righteousness will cover the mistakes of the day; and the Father, looking upon us, will behold only the spotless robe of Christ's righteousness. If we realized more fully the privilege of prayer, we would often say I will greatly with the prophet, rejoice in the Lord,...for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness. Is. 61:10)

Not all prayers that are accepted before God are answered immediately, as it would not always be best for us; but every prayer to which the fragrance of Christ's righteousness has been added, is lodged on heaven's altar, and in God's good time will be answered. John saw those who officiated before the throne of God holding in their hands vials full of incense, which, he said, were prayers of saints. (Rev. 5:8 margin) These prayers had been accepted, for the added incense was so fragrant that John said the vials were full of incense.

In the typical work the one who attempted to use the fragrant perfume of the incense for his own use was cut off from among the people of God; there was to be no imitation of the incense. (Ex. 30:37,38) No fire was to be used for burning the incense except that taken from the altar before the Lord. Nadab and Abihu, while under the influence of strong drink, offered strange fire before the Lord, and were slain, (Lev. 10:1-10) Their fate is an object-lesson of all who fail to appreciate the perfect righteousness of Christ, and appear before the Lord clothed in the filthy rags of their own righteousness. (Is. 64:6)

When the plague was smiting the hosts of Israel, Aaron the high priest, put incense on the censer and ran among the people, and the plague was stayed. (Num. 16:46-48) The sacred incense was burned only on the golden altar and in the censers of the priests. The other Levites were not allowed to burn it. (Num. 16:3:35) The priests who performed the work which typified Christ's work in a special sense, were the only ones who could burn incense before the Lord.

The horns of the golden altar were often touched with the blood of the sin-offering, thus typifying that it was Christ's death that made it possible for our prayers to be answered and for us to be clothed in His righteousness. As the fragrance of the incense was not confined to the sanctuary, but was carried in the air to the surrounding neighborhood; so in like manner, when one is clothed with Christ's righteousness, an influence will go out from him which those that come in contact with him will recognize by its fragrance as of heavenly origin.

Chapter 8 Christ Our High Priest

THE Saviour has many titles, for He hath by inheritance obtained a more excellent name (Heb. 1:4) than all the angelic host of heaven. Of the many titles bestowed upon Him, there is none more dear to humanity than the Lamb of God (John 1:29,36) and High Priest. By virtue of these two offices He lifts poor fallen humanity up where they can share in His glorious kingdom of grace, even while in the midst of this sin-cursed earth.

In the typical service the one who realized he was in sinner must bring a lamb for a sin-offering. The priest could not officiate for him without this offering. (Lev. 4:27-29) That entire service was but a great kindergarten lesson, making the way of salvation so simple that none could fail to comprehend it. When we realize that we have sinned, we remember our Lamb, confess our sins, and in His name they are forgiven; then He officiates as High Priest in our behalf before the Father. He pleads the merits of His blood, and covers our life, stained with sin, with the robe of His spotless righteousness, and we stand before the Father accepted in the Beloved. Eph. 1:6) How can we fail to love Him who offered His life for us? Christ could say of His Father, Therefore doth My Father love me, because I lay down My life. {John 10:17) Even the infinite love of the Father for His Son was increased by that act.

In the type, the blood of the sin-offering was shed in the court, and then the priest entered the sanctuary with the blood to present it before the Lord. Heb. 9:12) The Saviour gave His life a sacrifice for sin here upon the earth; and as He entered the heavenly sanctuary as High Priest, He is called the Forerunner. Under no circumstances, except as He enters within the veil of the heavenly sanctuary, is that name applied to the Saviour. (Heb. 6:19)

In all monarchical forms of government the forerunner is a familiar character. In gorgeous uniform, with waving plumes, he rides before and announces the approach of the royal carriage. While he is always hailed with joy by the waiting crowds, yet he is not the center of attraction; their eyes do not follow him as he passes on, but are turned down the road whence he came to get the first glimpse of the royal personage of whom he is the forerunner.

Of the many condescensions on the part of our blessed Master, this is one of the grandest. When He entered heaven a mighty Conqueror over death and the grave, before the entire heavenly host and representatives of other worlds, He entered a forerunner for us. He presented the wave sheaf, those brought forth from their graves at the time of His resurrection, as a sample of the race He had died to redeem, (Eph. 4:8; Matt. 27:52) thus directing the attention of that wonderful assemblage down the road whence He came to watch -- for royalty? -- yes, for royalty made so by His precious blood. (Rev 1:6; 5:10) It is only a company of poor, frail mortals stumbling along and often falling by the way; but when they reach the heavenly gate, they will enter heirs of God, and joint-heirs with Christ. (Rom. 8:17)

It meant much for us that Christ entered within the veil as our Forerunner, for all heaven is watching the church of God on earth. When tempted by the enemy to doubt God's love and care, remember that on account of the great sacrifice made, you are so dear to the Father that he that toucheth you toucheth the apple of His eye. (Zech. 2:8) Heaven and earth are closely united since Christ entered within the veil as our Forerunner. The attention of every angel in glory is centered upon those striving to follow in Christ's footsteps. 1 Peter 2:21) Are they (the angels) not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14) Why should we falter by the way, and disappoint the heavenly host who are watching for us to come over the same road that our Forerunner passed as a mighty Conqueror over death and the grave?

But let us never forget that it is a blood-stained pathway. Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously. (1 Peter 2:23) We can not follow in His footsteps in our own strength. For that reason in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. Heb. 2:17,18; 3:1)

In the earthly sanctuary not only the high priest but also common priests officiated, because it was impossible for one man to perform all the work; but it required the work performed by all the priests in the typical services to represent the work of our High Priest. The work of one year was taken as a type of the entire work of our High Priest. During the year the priests (plural, both high and common) went always into the first tabernacle, accomplishing the service of God. This continued all the year, except one day; on that day, the service changed and into the second (apartment) went the high priest alone, not without blood, which he offered for himself, and for the errors of the people. (Heb. 9:6,7) These priests served unto the example and shadow of heavenly things. (Heb. 8:5)

When Christ entered heaven, He went as the Antitype of the earthly service God had ordained, and entered upon His work within the first veil of the heavenly sanctuary. When the typical work ordained by God in the first apartment of the earthly sanctuary had fully met its Antitype, He passed through the second veil (Heb. 9:3) into the glorious apartment of the antitypical holy of holies. There He is to perform the marvelous service which will end in the blotting out and total destruction of the sins of the righteous, nevermore to be remembered by the redeemed host nor by God Himself.

When Christ stands upon the sea of glass, and places the glittering crowns upon the heads of the company who have traveled the road made sacred by the foot prints of their Forerunner, albeit with faltering step and through falling tears, and who are, clad in robes made white in the blood of the Lamb, He will see of the travail of His soul and be satisfied. (Isa. 53:11) He will rejoice over them with singing, and all heaven will ring with melody as the angels who have served under their Commander in the work of saving souls, join in singing, Zech. 3:17) Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever. (Rev. 5:13)

OUR HIGH PRIEST

Heb. 7:25. Is able to save to the uttermost all that come unto God by Him.
Heb. 4:15. Is touched with the feeling of our infirmities. Was in all points tempted like as we are, yet without sin.
Heb. 2:18. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted.
Heb. 2:17. He is a merciful and faithful High Priest.
Heb. 7:25. He ever liveth to make intercession for us.

Chapter 9 Office and Work of the High Priest

IN early times the patriarchs were priests over their own households, and God's original design was that the eldest son should take his father's place as priest of the family; but the plan of God was often thwarted by the sins of the eldest son. The Lord's words to Cain would indicate that he was debarred of his inherited position on account of sin:If thou doest well, shalt thou not have the excellency? and if thou doest not well, sin lieth at the door. (Gen. 4:7) Sin prevented Cain from having the excellency.

On account of sin, Reuben, the first-born of Jacob, lost the excellency of dignity, and the excellency of power, which was his inherited right. (Gen. 49:3,4) When but a youth, Joseph cultivated those traits of character that gave him the excellency above his brethren. It is very probable that the coat of many colors given him by his father, (1 Chron. 5:1,2) was interpreted by his brethren as indicating his accession to the priesthood.

God gave His First-born for the redemption of the world; and for that reason in God's plan the first-born always inherited special privileges. To him came a double portion of his father's estate, the priesthood, and, the first-born in the descent from Isaac, the honor of being the progenitor of the Messiah. If the first-born proved unworthy, his inheritance was given to others, as in the case of Reuben, where Judah became the progenitor of Christ, Joseph received the double portion, and Levi received the priesthood. (Deut 21:17; 1 Chron. 5:1,2; Num. 3:6,9) The first-born was so often unworthy on account of sin that when the Lord brought Israel out of Egypt, He said, I have taken the Levites from among the children of Israel instead of all the first-born of Israel:therefore the Levites shall be mine. (Num 3:12,13) It was because the tribe of Levi stood true to God in time of a crisis, that God chose them to serve before Him; (Duet. 33:8-11) and when the service of the sanctuary was established, the priesthood was given to Aaron and his sons, and the remainder of the tribe of Levi were to do the work of the sanctuary under the direction of the priests. (Ex. 28:1) Aaron was appointed to officiate as high priest and his sons as common priests, the eldest son to take the office of high priest on Aaron's death. (Ex. 29:29)

The consecration to the priest's office was a most imposing ceremony. Aaron was clothed in the garments which were made for him under God's direction. Several sacrifices were slain, and the blood of the ram of consecration was touched to the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of both Aaron and his sons, signifying that their ears, hands, and feet were consecrated to the service of God. Unleavened bread, denoting sincerity and truth, 1 Cor. 5:8) and the right shoulder of the sacrifice of consecration, were all put upon Aaron's hands and upon his sons' hands. The priests were to typify the One of whom Isaiah said, The government shall be upon His shoulder. (Isa. 9:6) They were to bear the burdens of the people. The anointing oil and the blood was then sprinkled upon Aaron and his sons, typifying the blood of Christ and the Holy Spirit, which alone could fully qualify them to fill the holy office. (Ex. 29:5-35)

The priesthood remained unbroken in Aaron's family until the sins of Eli and his sons made it necessary to change, and for a time Samuel, an Ephrathite, filled the office of leading priest in Israel. (1 Sam. 1:1,19,20) Abiather was thrust out of the office of the priesthood in fulfillment of the prophecy given to Eli. (1 King 2:26,27) But Zadok, who filled the office of high priest in the time of David and Solomon, was thought by many to be a grandson of Eli. As the Israelites departed from the Lord, the priesthood became corrupt, until in the time of Christ it was bought and sold for money.

God designed that the high priest should more nearly represent Christ than any other priest. The work of every priest was a type of Christ's work, but the common priests performed work only in the court and the first apartment of the sanctuary, while the high priest officiated not only in the court and the first apartment, as well as the common priests, but went alone into the holy of holies, (Heb. 9:7) Aaron at times offered burnt-offerings on the brazen altar in the court. (1 Chron. 6:40)

It was impossible for one man to perform all the work of the sanctuary that typified the work of Christ, and for that reason there was a company of common priests to assist the high priest. It is always a rule that a higher official can fill the offices below him. The high priest offered burnt-offerings in the court and sin-offerings in the first apartment. Paul speaks of the high priest offering the sin-offerings where the blood was taken into the sanctuary. (Heb. 13:11) In the sin-offerings for the priests and the congregation the blood was taken within the sanctuary. Lev. 4:3-7, 13-18) It seems very fitting that the high priest should offer the sin-offerings for the common priests and the entire congregation. In most of the sin-offerings the flesh was eaten in the holy place, and the blood was not taken into the sanctuary. (Ex. 30:7,8) While the high priest could perform any work in the first apartment that other priests could perform, there was a daily service in the first apartment of the sanctuary that none but the high priest could perform. He alone could burn incense upon the golden altar before the Lord, and trim and light the lamps on the golden candlestick. Each morning and evening, twice every day throughout the entire year, the high priest officiated in the first apartment of the sanctuary. (Ex. 30:7,8)

The crowning service of the whole year was on the tenth day of the seventh month, when the high priest entered the holy of holies alone to make atonement for the sins of the people. Upon his breast in the stones of the breast-plate were inscribed the names of the twelve tribes, typifying Christ our High Priest as He thinks upon us individually, and confesses our names as they come up in review before God.

Chapter 10 The Priests

THERE were two orders of the priesthood, the Melchizedek and the Levitical. The Melchizedek order preceded the Levitical order. In Abraham's day the priest Melchizedek was king of Salem as well as priest of the Most High God. (Gen. 14:17-20) Although there is not much said in the Bible of the Melchizedek order of the priesthood, it was superior to the Levitical order, for Christ was made a priest after the order of Melchizedek. (Heb. 6:20)

The Levitical order extended from the time Israel came out of Egypt until the cross; since that time we have the priesthood of Christ, of which all earthly priests were a type. Christ being a priest after the order of Melchzedek, we are now living under the Melchizedek order of the priesthood. There are many particulars given in regard to the Levitical order; and as all the Levitical priests served unto the example and shadow of heavenly things, when we study the Levitical priesthood, we are really studying the priestly work of our Lord and Saviour Jesus Christ.

The Levitical priesthood was divided into twenty-four courses, (1 Chron. 24:1-19; 2 Chron. 8:14) Each course had its chief or governor of the sanctuary. (1 Chron. 24:6,31) This continued down to the time of Christ. (Luke 1:8) When the Saviour ascended to heaven, He led a multitude of captives; (Ephes 4:8, margin.) and when John in vision was shown the first apartment of the heavenly sanctuary, with its seven lamps of fire burning before the throne of God, he saw four and twenty elders seated upon four and twenty seats, and they worshiped the Lamb, saying, Thou hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests. (Rev. 4:4; 5:8-10) In this we see the antitype of the twenty-four courses of priests. The chiefs, or elders, of each course have seats of honor, and they are kings and priests after the order of Melchizedek. Thee remainder of the multitude Christ took into heaven are not mentioned, but it is reasonable to suppose that they constitute the courses of which the four and twenty elders are the chiefs.

Only the descendants of Aaron were allowed to serve as priests, (Numbers 3:10) In the type the priest who could not prove his genealogy direct from Aaron, the first high priest, was cast out of the priesthood; (Ezra 2:26) so in the antitype, the Christian who can not prove his direct connection with Christ, the heavenly High Priest, will never become one of the royal priesthood. (1 Peter 2:9; Rev. 20:15)

God has provided for the support of all the different orders of the priesthood by the same method. The earth is the Lord's, and the fullness thereof. (Ps. 24:1) The silver and the gold and the cattle upon a thousand hills all belong to Him. (Ps. 50:10-12) Man is placed as steward over the Lord's heritage, and the Lord claims one tenth of everything on the earth as His portion. All the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord. (Lev. 27:30-33)

Of the tithe the Lord says, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. (Numbers 18:20-24) The individual who selfishly uses the entire ten portions for himself, not reserving one tenth for the Lord, is guilty of robbing the Lord. Will Lord Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Theme? In tithes and offerings. (Mal. 3:8-11) Abraham paid a faithful tithe to Melchizedek; (Gen. 14:17-20) and Jacob promised to pay tithe of all, even if he received only food and raiment. (Gen. 28:20-22) Those who belong to the great household of faith and are children of Abraham, will do the works of Abraham. (John 8:39) They will pay a faithful tithe for the support of those who, like the Levitical priests, give their lives for the advancement of Christ's kingdom upon the earth. Just as the priest lived of the things of the temple,...even so hath the Lord ordained that they which preach the gospel should live of the gospel. (1 Cor 9:9-14)

Chapter 11 The Levites

ONE entire tribe of Israel was set apart for the service of the sanctuary. As we recall the last words spoken to Levi by his father Jacob as he lay on his death-bed, we might wonder that his descendants were chosen for that sacred work. When Jacob remembered the sins of Levi, he pronounced almost a curse instead of a blessing upon his son, and closed it with these words:I will divide them in Jacob, and scatter them in Israel. (Gen. 49:5-7)

Wondrous is the love of our God that can change a curse into a blessing. (Neh. 13:2) Only a mighty God can make scarlet sins as white as snow. (Isa. 1:18) The impulsive nature which, under the control of Satan, drives a man to commit desperate crimes, is not removed when he is converted. That same impetuosity, consecrated and under the control of Christ, makes him a valiant warrior for the Lord. Saul, the desperate persecutor, when converted, became Paul, the leading apostle.

The fearless character which, under the control of Satan, led Levi to murder the Shechemites, when controlled by the grace of God, enabled his descendants to take their stand boldly on the Lord's side when the mass of Israel went into idolatry. (Ex. 32:26-29) God then turned the curse into a blessing; He said because they had observed His law and kept His covenant, they should teach Jacob His judgments and Israel His law. (Duet. 33:8-11)

In order that their influence for good might be more widely felt throughout Israel, the Lord, instead of giving them one portion of the land for their inheritance, as He had given the other tribes, appointed as their portion forty-eight cities scattered among all the tribes, (Number 18:20; 35:1-8) Truly they were divided in Jacob and scattered in Israel, but the curse was turned into a blessing.

Our God is the same yesterday, and to-day, and forever. (Heb. 13:8) When He pronounces evil against a nation or an individual because of their wickedness, if they turn from their wrong-doing, God says He will repent of the evil He thought to do unto them, and as in the case of Levi, a blessing will come instead of the curse. (Jer. 18:7-10)

The term Levite was applied to all the priests, but only the descendants of Aaron were to hold the sacred office. The remainder of the tribe were to do the, service of the sanctuary under the direction of the priests. They were not allowed to officiate at the altar of burnt-offering, nor to burn incense, nor to do any of the priest's work within the veil. The Levites were to serve, or minister to, the priests; but the priests were to minister for the people before the Lord. (Num. 18:1-7)

The Levites were consecrated to the work of the sanctuary by the laying on of hands by the whole assembly of Israel, and then Aaron offered them before the Lord for an offering of the children of Israel. (Num. 8:9-14)

The Levites were chosen by the Lord instead of the firstborn of Israel. (Num. 8:17,18) While journeying in the wilderness, they carried all that pertained to the tabernacle; but although they bore the sacred furniture, they were never permitted even to look upon it. (Num. 4:20)

After the temple was built, the Levites were assigned the work of waiting on the priests in the sanctuary service. They prepared the showbread, often led the singing, collected the tithe, and did a large amount of work in connection with the service of the Lord. (1 Chr. 23:24-32)

In the time of David the Levites began to serve in the sanctuary at the age of twenty-five. At fifty years of age they were to return from the warfare of the service. (Num. 8:23-26) They were not discharged; they still had an oversight of the work, but were not expected to perform arduous duties.

The work of the Levites was largely confined to the court, and thus typified the work of the gospel ministry of the present day.

Chapter 12 Garments of the Priests

THE garments worn by the ordinary priests were of white linen, a fit emblem of the Spotless One of whom their ministry was a type The outer robe was white woven in one piece, and extended nearly to the feet. It was confined at the waist with a white linen girdle, embroidered in blue, purple, and scarlet. A white linen miter or turban, covered the head. These articles, with the linen breeches which were worn by all officiating priests, completed the costume of the common priest. These garments of white linen were made for glory and for beauty. (Ex. 28:40-42)

Only the family of Aaron could wear the rich garments of the priest; but there are robes of fine linen, clean and white, in store for every overcomer, (Rev. 19:8) Even in this life, Christ clothes His faithful ones with the garments of salvation and the robe of righteousness. (Isa. 61:10)

The pure white garments were worn by the high priest on ordinary occasions, but when he entered the most holy place to make atonement for the people, he was clad in gorgeous robes, which fitly represented our High Priest as He confesses the names of His people before the judgment-seat of the Judge of the whole earth.

The high priest always wore the long white linen robe of the common priest, but over this was a robe of blue woven in one piece, and beautifully ornamented around the skirt with golden bells and pomegranates of blue, purple, and gold. The ephod, a sleeveless garment of white linen, beautifully embroidered in gold, blue, purple, and scarlet, was worn over the blue robe. This was shorter than the other garments, and was confined at the waist by a richly embroidered girdle of the same color.

On the gold embroidered shoulders of the ephod were two onyx stones, on which were engraved the names of the twelve tribes of Israel, six names on each shoulder, thus typifying the Mighty One who bears the perplexities and burdens of His people upon His shoulders. (Isa. 9:6)

While the robe of blue with its golden bells and the handsomely embroidered ephod were beautiful, yet the crowning feature in all the gorgeous dress of the high priest was the breastplate worn over his heart as he officiated in the holy of holies before the Lord. The breastplate was of the same material as the ephod. It was in the form of a square and measured a span. In it were set in gold twelve precious stones, arranged three in a row. On each stone was engraved the name of one of the tribes of Israel. Around these was a border of a variety of stones. The stones in the breastplate were the same as those that form the foundation of the New Jerusalem. (Ex. 28:2-39) The breastplate hung from the shoulders of the ephod and was fastened at the waist by a blue cord through gold rings.

Set in the breastplate, one on either side, were two brilliant stones, called the Urim and Thummim. By means of these stones the mind of the Lord could be ascertained by the high priest. When questions were asked, if light encircled the precious stone at the right, the answer was in the affirmative; but if a shadow rested on the stone at the left, the answer was negative.

The breastplate being attached to the ephod, David, in calling for the priest to bring the ephod when he was undecided as to what course to pursue, was really asking for the breastplate, by which he might know the mind of the Lord. (1 Sam. 23:9-12)

There was one other article belonging to the high priest's garments, the miter, or bonnet, (Ex. 28:36,37) A gold plate bearing the inscription, Holiness to Jehovah, was fastened by a blue lace to the front of the white bonnet, or turban, worn by the priests.

No priest was allowed to wear the priestly garments except when officiating in the sanctuary or court. (Eze 44:19)

There is a touching significance in the high priest's wearing the names of all Israel on his shoulders and over his heart as he performed the work which typified the judgment, when the case of every one will come up in review before God. The breastplate was called the breastplate of judgment. (Ex. 28:15) Those names engraved on the stones were a type of the names of the overcomers, which Christ will confess before His father and the angels. Stone is an enduring substance, but far more enduring is the book of life, where the names which Christ has confessed, are written to remain forever. (Rev. 3:5)

Chapter 13 The Passover

THE Passover was the opening feast of the yearly round of religious services. It was both commemorative and typical, commemorative of the deliverance of the children of Israel from the bondage of Egypt, and typical of the deliverance from the thralldom of sin of every individual who claims Christ as his Passover Lamb, and accepts His blood as a covering for past sins. (1 Cor. 5:7)

The Passover was celebrated in the early springtime, when the opening buds and flowers proclaimed that winter was past. As the time drew near for this feast, every road leading toward Jerusalem was thronged with devout Jews wending their way toward the holy city; for every man of the children of Israel had to appear before the Lord at the time of this feast. (Duet 16:16) All classes mingled together in these traveling companies, which were constantly increasing as they neared the city. Shepherds, farmers, priests, and Levites, men from all walks in life, joined the throngs which entered Jerusalem from all directions. The homes in the city were thrown open to entertain them, and tents were pitched upon the house-tops and in the streets to shelter those attending the feast, and to provide rooms where as families and groups they might gather to eat the Passover.

Prior to the deliverance of the children of Israel from Egypt, the new year began in the autumn; (Ex. 23:16; 34:22) but when the Lord brought the Israelites out from Egyptian bondage, in the month Abib, or Nisan, He said, This month shall be unto you the beginning of months:it shall be the first month of the year to you. (Ex. 12:2) The month Abib corresponds with the last of March and the first of April.

On the tenth day of the month Abib, the Passover lamb was selected, and was kept separate from the rest of the flock until the fourteenth day of the month, when it was slain. There was an appointed hour for the slaying of the lamb between the two evenings, (Ex. 12:6) or about the ninth hour of the day, which in our reckoning of time would be three o'clock in the afternoon.

The lamb was roasted entire, not one bone being broken. If the family was small, several families could join together in the feast. Unleavened bread and bitter herbs were eaten with the lamb. The unleavened bread commemorated the rapid flight from Egypt, when the children of Israel took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders. The unleavened bread also typified the condition of the one who is covered by the blood of Christ, the antitypical Lamb. (Ex. 12:1-6) To such a one the Lord says, Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Cor. 5-8)

Not only was unleavened bread used in the feast, but no leaven was allowed in the homes during the entire week following the day of the Passover.

This is a very beautiful emblem of the Christian, who, while claiming to be sheltered by the blood of Christ, should not only keep his mouth from speaking evil, but his heart also should be free from the leaven of malice and wickedness. The bitter herbs were a reminder of their cruel bondage in Egypt. The lamb was to be eaten in the night of the fourteenth day of the month. If any of the flesh remained until the morning, it was burned by fire.

When the lamb was slain, a sprig of hyssop was dipped in the blood, and with it they were to strike the two side posts and the lintel of the door of the house where the lamb was eaten. This commemorated that wonderful deliverance of the first- born of Israel when all the first-born of Egypt were slain. The Lord said, The blood shall be to you a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. (Ex. 12:13)

While the event commemorated by the blood on the lintel was wonderful, yet the event typified was far more wonderful. Just as truly as the destroying angel passed through Egypt and laid the icy hand of death upon the brow of every first-born child who was not shielded by the blood, so the second death, from which there will be no resurrection, will fall upon every one who has not been cleansed from sin by the blood of Christ. (Rev. 20:14,15) There was no respect of persons; all were slain, from the heir to the throne of Egypt to the first-born of the prisoner in the dungeon. Exalted station, wealth, or earthly fame will not shield one from the destroying angel of the Lord. One thing alone will shield rich and poor alike, it is the precious blood of Christ. The blood of Jesus Christ His Son cleanseth us from all sin. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:7-9)

Dwelling upon the commemorative side of the Passover feast, strengthens our faith. Remembering how the Lord wrought for His afflicted people, how he heard their cries and worked miracles for their deliverance, brings a blessing to the soul; but there is also salvation for the one who dwells upon the typical part of the Passover feast, and claims the blessings there shadowed forth by type and symbol. Every Passover lamb, from the one slain on the night of the deliverance from Egypt to the time of Christ, was a type of the Saviour in a special sense. Christ our Passover is sacrificed for us. (1 Cor. 5:7)

Just as the Passover lamb had for centuries been taken from the flocks a few days before it was to be slain, and had been kept separate, a lamb marked for death; so a few days before Christ was crucified, the Sanhedrin condemned Him to death. From that day forth, as they looked upon Him, they knew that His death was determined. As the lamb was kept apart, so Jesus therefore walked no more openly among the Jews. (John 11:47-54) This was only a few days before Jesus was seized by the cruel mob and condemned by false witnesses.

On the morning after that awful night of torture and agony, the Saviour was brought to Pilate's judgment hall. All night the Jews had followed Christ while He had been in the presence of their high priest; but now, when He was taken into the Roman hall of justice, the Jews went not 'into the judgment hall, lest they should be defiled; but that they might eat the Passover. (John 18:28) According to their ceremonial laws of defilement, they would not be permitted to eat the Passover if they entered this place. This was the morning of the day the Saviour was crucified. It was the preparation day for the Jewish Passover, the day upon which, between the two evenings, the lamb was to be slain; or, in other words, it was the fourteenth day of the month Abib, or Nisan, which in the year the Saviour was crucified fell upon Friday, for the day following was the Sabbath day, according to the commandment, the seventh day of the week. (Luke 23:52-56)

It was not by chance that the Saviour was crucified upon Friday, the sixth day of the week. For centuries God had ordained that the day following the Passover, the fifteenth day of the month Abib, should be kept as a ceremonial Sabbath, (Lev. 23:6,7) thus typifying the fact that Christ, the real Passover, would be offered the day before the Sabbath. The Passover lamb was slain between the two evenings, or about the ninth hour of the day. The great antitypical Lamb, as He hung between heaven and earth an offering for sinful man, about the ninth hour, cried, It is finished, and yielded up His life an offering for sin. (Matt. 27:46-50; John 19:30) At this hour the priests were preparing to slay the lamb at the temple, but they were arrested in their work. All nature responded to that cry of agony from the Son of God. The earth reeled to and fro, and unseen hands rent the veil of the temple from the top to the bottom, (Matt. 27:50) showing by an unmistakable sign that type had met antitype. The shadow had met the substance which cast the shadow. No longer was man to approach God by means of offerings of animals, but he was to come boldly to a throne of grace, (Heb. 4:15,16) and present his request in the precious name of Christ our Passover.

The work typified by the Passover extends on down through the ages, and will not have fully met its antitype until the children of God are forever freed from the power of the enemy of all righteousness.

It was at midnight that the destroying angel passed throughout Egypt, and manifested his power in delivering the people of God from bondage; so it will be at midnight that God will manifest His power for the final deliverance of His people. (Ex. 12:29,30) The prophet, looking down through the ages, says, The people shall be troubled at midnight, and pass away:and the mighty shall be taken away without hand. (Job 34:20)

Those partaking of the Passover feast were to leave nothing of it until the morning. The morning was to bring a new experience freedom from bondage. The soul that accepts Christ as his Passover and partakes of Him by faith, enters upon a new experience freedom from the condemnation of the old life. When God manifests His power at midnight for the final deliverance of His people, the morning will leave none in bondage. Prison walls are rent asunder, and God's people who have been held in bondage for their faith are set free, nevermore to feel the oppressive power of the enemy.

The destruction of Pharaoh and all his host in the Red Sea, and the song of deliverance sung by the Israelites on the other shore, were typical of the final deliverance of God's people from this earth. (Rev. 15:2,3) The righteous will be caught up to meet the Lord in the air, but the wicked, like Pharaoh's host, will be left dead upon the earth, neither gathered nor buried. (1 Thess 4:16,17)

No stranger could partake of the Passover feast; but there were provisions made in the old Levitical service whereby a stranger, by complying with certain forms and ceremonies, could become an Israelite, and then partake of the Passover. (Ex 12:48) Sin debars mankind from sharing in the blessings promised the children of God, but there is a remedy for sins:Though your sins be as scarlet, they shall be as white as snow; though, they be red like crimson, they shall be as wool. (Is. 1:18) If any man sin, we have an advocate with the Father, Jesus Christ the righteous. (1 John 2:1)

The children of Israel were surrounded by heathen nations, who, when all the men went up to attend the annual feasts, would seize upon their flocks and land, unless they were especially protected by God; for not only at the Passover, but three times in the year all the men of Israel were required to attend the feasts at Jerusalem. They went up trusting the promise, I will enlarge thy borders:neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year. (Ex. 34:24) We have the same God to-day, and for the man or woman who will seek first the kingdom of God, and His righteousness, God will enlarge their borders, and protect their temporal interests. (Matt. 6:23-33)

No longer do God's people gather at Jerusalem to eat the Passover; but faithful followers of the Lord in all nations of the earth partake of the memorial of His broken body and shed blood. To each company the words are spoken: As often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come. (1 Cor. 11:26)

There is a difference between the annual offerings, or feasts, and the ordinary offerings. The sin-offering, trespass-offering, peace-offering, or any of the ordinary, offerings could be celebrated at any time in the year, whenever the occasion or needs of the people demanded it; but not so with the annual feasts.

All the annual feasts were prophetic as well as typical. While the Passover lamb, slain each year, was a shadow of Christ our Passover, who was sacrificed for us, the fact that the lamb could be slain only on the fourteenth day of the month Abib, was a prophecy that the antitypical Passover Lamb would yield up His life for the sins of the world on the fourteenth day of Abib.

One unanswerable argument that Jesus is the Messiah, is that He died upon the cross the very day, and time of the day, that God had said the Passover lamb should be slain; and He came forth from the dead the same day of the month, that the first-fruits had been waved for centuries. God, Himself, definitely fixed the date for the celebration of each of the annual offerings.

The day of the year when each annual offering was to be celebrated, was a direct prophecy of the time when the type would meet its antitype. Christ our Passover is sacrificed for us (1 Cor. 5:7)

Chapter 14 The Feast of Unleavened Bread

THE Feast of Unleavened Bread began with the fifteenth day of the month Abib, or Nisan, and continued seven days. (Num. 28:17) Unleavened bread was eaten with the Passover lamb; but the Feast of Unleavened Bread followed the Passover, although at times the term Feast of Unleavened Bread also included the Passover. Many offerings were offered upon each one of the seven days, and among them seven iambs. The first and last days of the feast were kept as ceremonial Sabbaths, but the first one of these Sabbaths was reckoned the more important, being spoken of as the Sabbath. (Lev. 23:11,15)

The whole Jewish economy is a compacted prophecy of the gospel, and every service commanded by God in the Jewish economy was either a shadow of the service of our High priest in the heavenly sanctuary, or of the service enjoined upon the earthly congregation for whom he is officiating. Therefore there was a special significance attached to the fact that for centuries the day following the Passover was kept as a Sabbath.

In the previous chapter we have shown that it was not by chance that in the year the Saviour was crucified the Passover came on Friday, the sixth day of the week. Neither was it by chance that the ceremonial Sabbath, the fifteenth day of Abib, came upon the seventh-day Sabbath of the Lord. It was type meeting antitype. The beloved disciple John said, That Sabbath was a high day, (John 19:31) which term was used whenever the ceremonial annual Sabbath came upon the weekly Sabbath of the Lord.

Four thousand years before, on the first sixth day of time, God and Christ finished the work of creation. God pronounced the finished work very good, and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it:because that in it He had rested from all His work which God created and made. (Gen. 2:2,3) About twenty-five hundred years later, God, amid the awful grandeur of Sinai, commanded His people to remember the Sabbath day to keep it holy; (Exo. 20:1-17) for upon that day the seventh day He rested from the work of creation.

It was a mighty work to speak this world into existence, to clothe it with verdure and beauty, to supply it with animal life, to people it with human beings made in the image of God; but it is a far greater work to take the earth marred by sin, its inhabitants sunken in iniquity, and re-create them, bringing them really to a higher state of perfection than when they first came from the hand of the Creator. This is the work undertaken by the Son of God; and when He cried upon Calvary, It is finished, He spoke to the Father, announcing the fact that He had complied with the requirements of the law, He had lived a sinless life, had shed His blood as a ransom for the world, and now the way was opened whereby every son and daughter of Adam could be saved if they would accept the offered pardon.

As the westering sun was heralding to the world the approach of the holy Sabbath of the Lord, from the cross on Calvary the Son of God proclaimed the work of redemption finished. That work was to affect the entire creation, and although wicked men understood not the meaning of those mystic words, It is finished, all nature responded, and, as it were, leaped for joy; even the solid rocks were rent asunder. God designed that this stupendous event should be recognized by humanity; and as those living and even gazing upon the scene were unconscious of its significance, sleeping saints were awakened from their graves to proclaim the glad news. (Matt. 27:50-53)

The work of redemption was completed on the sixth day, and as God rested after the work of creation, so Jesus rested in Joseph's tomb during the sacred hours of that holy Sabbath. His followers rested also; for He had ever taught them obedience to His Father's holy law. He had forbidden any ever to think that even a jot or tittle of the law of God could be changed. (Matt. 5:17,18) For four thousand years the Sabbath had been observed as a memorial of creation; but after the Saviour died upon the cross it was doubly blessed, being a memorial of redemption as well as of creation.

The Sabbath, like a great bridge, spans all time. The first pier upholding this great institution was placed in Eden, when, according to the account given in Gen. 2:2, 3, God and unfallen man rested through the sacred hours of the Sabbath. The second pier of the bridge was founded amid the thunders of Sinai, when God, in proclaiming the fourth commandment as found in Ex. 20:8-11, gave the fact that He had rested upon the seventh day from the work of creation, as the reason why man should keep it holy. The third pier of the Sabbath bridge was hallowed by the blood of Calvary. While the Son of the mighty God rested in the tomb from the work of redemption, it is recorded in Luke 23:54-56 that Jesus' followers rested on the Sabbath day according to the commandment. The fourth pier of this wonderful bridge will be laid in the earth made new. In Isa. 63:22, 23, we are told that after the last trace of the curse of sin is removed from the earth, all flesh will from Sabbath to Sabbath come to worship before the Lord. As long as the new heavens and the new earth remain, so long will the redeemed of the Lord love to commemorate the Sabbath as a memorial of the finished work of Christ in the redemption of this fallen world, as well as a memorial of its creation.

The second day of the Feast of Unleavened Bread was the offering of first-fruits. This was a very important service, and will be dwelt upon separately from the rest of the feast. During the seven days following the Passover, the people ate unleavened bread. Seven, denoting a complete number, was a fitting type of the life that should be lived by the one who claims Christ as his Passover, and has the blessed assurance that his sins are covered by the blood of the Saviour. Leaven is a type of malice and wickedness; unleavened bread represents sincerity and truth. He whose past sins are hidden, (Romans 4:7,8) and who realizes what it is to have the condemnation of his old life lifted from him, enters into a new life, and should not return to his life of sin, but live in all sincerity and truth. All this was symbolized by the seven days' Feast of Unleavened Bread, following the Passover.

Chapter 15 The Offering of The First-Fruits

WHEN the waving fields of golden grain proclaimed that the time of harvest had come, the service of offering the first-fruits before the Lord was performed in the temple.

As the children of Israel journeyed toward Jerusalem to attend the Passover, on every side could be seen fields of yellow barley, the heads heavy with ripened grain bending in the breeze. But not a sickle could be put into the grain, or even kernels gathered to be eaten until the first-fruits had been presented before the Lord.

The offering of first-fruits came on the third day of the Passover feast. The fourteenth day of the month Abib, or Nisan, the Passover was eaten, the fifteenth day was the Sabbath, and upon the sixteenth day, or as the Bible states it, On the morrow after the Sabbath, the first-fruits were waved before the Lord. (Lev. 23:5-11)

It was a beautiful service. The priest clad in his sacred robes, with a handful of yellow heads of ripened grain, entered the temple. The glow of burnished gold from walls and furniture blended with the tints of the golden heads of grain. The priest paused in front of the golden altar, and waved the grain before the Lord. Those first heads were a pledge of the bountiful harvest to be gathered, and the waving indicated thanksgiving and praise to the Lord of the harvest.

The waving of the first-fruits was the principal service of the day, but a lamb was also offered as a burnt-offering. No portion of the first-fruits were ever burned in the fire, for they were a type of resurrected beings clad in immortality, nevermore subject to death or decay.

For centuries God had met with His people in the temple, and accepted their offerings of praise and thanksgiving; but a change came. When Christ died on Calvary and the veil of the temple was rent asunder, the virtue of the temple service came to an end. The Jews slew their paschal lambs as formerly, but the service was only a mockery; for that year, upon the fourteenth day of the month Abib, Christ our Passover was sacrificed for us. The Jews kept the empty form of the Sabbath on the day following the Passover; but it was the rest experienced by Jesus and His followers that was accepted of God. On the sixteenth day of the month, in the year the Saviour died, the Jews in the temple God had forsaken went through the empty form of offering the heads of grain, while Christ, the antitype, arose from the dead, and became the first-fruits of them that slept. (1 Cor. 15:20) Type had met antitype.

Every field of ripened grain gathered into the garner, is but a reminder of the great final harvest, when the Lord of the harvest, with His band of angel reapers, will come to gather the spiritual harvest of the world. Just as the first handful of grain was a pledge of the coming harvest, so the resurrection of Christ was a pledge of the resurrection of the righteous; for if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. (1 Thess 4:14)

The priest did not enter the temple with only one head of grain, he waved a handful before the Lord; neither did Jesus come forth from the grave alone, for many bodies of the saints which slept arose, and came out of the graves after His resurrection. (Matt. 27:52,53) While the Jews were preparing to perform the empty service of the offering of first-fruits in the temple, and the Roman soldiers were telling the people that the disciples had stolen the body of Jesus, these resurrected saints went through the streets of the city, proclaiming that Christ had indeed risen. (Matt. 28:11-15)

It is a sad fact that even the disciples who loved their Lord were so blinded that they could not recognize the fact that the time had come for the appearance of the great Antitype of the service they had yearly celebrated all their lives; and even when they listened to the announcement of His resurrection, it seemed to them as an idle tale, and they believed it not. (Luke 24:10,11) But God never lacks for agents. When living human beings are dumb, He awakens sleeping saints to perform His appointed work. In the type the grain was waved in the temple, and to fulfil the antitype Christ must present Himself and the company who had risen with Him before God in the first apartment of the heavenly temple.

In the early morning of the resurrection day, when Jesus appeared to Mary, she fell at His feet to worship Him, but Jesus said to her, Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God. (John 20:17) In these words Jesus notified His followers of the great event to take place in heaven, hoping that on earth there might be an answering chord to the wonderful rejoicing in heaven; but just as they had slept in the garden on the night of Christ's agony, and failed to give Him their sympathy, (Matt. 26:40-44) so now, blinded by unbelief, they failed to share the joy of the Saviour's great triumph. Later on the same day Jesus appeared to His followers, and allowed them to hold Him by the feet and worship Him, (Matt. 28:9) showing that in the meantime He had ascended to His Father.

Paul tells us that when Christ ascended up on high, He led a multitude of captives. (Eph. 4:8 marg.) In speaking of them in Rom. 8:29, 30, he tells how this company of resurrected saints, who came forth from their graves with Christ, were chosen. They were predestinated, then called,... and whom He called, them He also justified: and whom He justified, them He also glorified. This was done that He might be the first-born among many brethren. This company was composed of individuals chosen from every age, from that of Adam down to the time of Christ. They were no longer subject to death, but ascended with Christ as trophies of His power to awaken all that sleep in their graves. As the handful of grain in the typical service was a pledge of the coming harvest, so these saints were a pledge of the innumerable company that Christ will awaken from the dust of the earth when He comes the second time as King of kings and Lord of lords. (John 5:28,29)

Little did the inhabitants of earth dream of the wonderful antitypical offering of first-fruits that was being celebrated in the heavenly temple at the time the Jews were carrying out the empty forms in the temple on earth.

That was a wonderful congregation in the heavenly courts. All the hosts of heaven and representatives from the unfallen worlds were assembled to greet the mighty Conqueror as He returned from the most terrible war ever waged and the greatest victory ever won. Earthly battles that simply gain dominion over a small portion of the earth for a brief span of years, are as nothing compared with the war that raged between Christ and Satan here upon this earth. Christ returned to heaven bearing the scars of that terrible struggle in the prints of the nails in His hands and feet and the wound in His side. (Isa. 49:16)

Words fail to describe the scene as the heavenly host with one accord fail prostrate at His feet in adoration; but He waves them back, He bids them wait. Jesus has entered heaven as the first-born among many brethren, and He will not receive the worship of the angels until the Father has accepted the first-fruits of the harvest to be gathered from the world He has died to redeem. (Matt. 13:38-43) He pleads before the Father, I will that they also, whom Thou hast given Me, be with Me where I am. (John 17:24) He does not plead in vain. The great antitype of the service celebrated for centuries is fully met. The Father accepts the first-fruits as a pledge that all th