CHAPTER IV
THE GREAT "DAY OF ATONEMENT"
LEVITICUS 16:3-33
The Order of the Type and Its Antitypical Significations—The Bullock—The Priest—The Entrance of the Holies with the Blood—The Incense, the Sweet Odor and the Stench—Entering the Most Holy—The Lord's Goat—The Scapegoat—The Blessing of the People.
THE Day of Atonement as a type should be considered as separate from and yet a part of and related to other Tabernacle types. Indeed, these types are each separate pictures, so to speak; each has its own subject and teaches its own lessons, and yet all are in agreement—parts of one gallery, and harmonious as the work of one great Artist. In all of them we are to look first for the Head and then for his Body, the under-priests, the Church.
To understand the significance of the Day of Atonement and its work, we must realize that while our Lord Jesus personally is the Chief Priest to the under-priesthood, the Gospel Church, "his Body," yet in the more full and complete sense he is the Head and we are the members of the Body of the world's High Priest. Just so Aaron was chief over his under- priesthood, while really in its general and proper sense and representing the under-priests, he was ordained to minister as High Priest "for all the people" of Israel—the typical representatives of all humanity desirous of having atonement made for their sins and to return to Divine favor and obedience.
As the consecrating of the antitypical priesthood includes all the members of the Body, and requires all of the Gospel age to complete it, so also with the sin-offering, or the sacrifice of atonement: it commenced with the Head, and we, the members of his Body, fill up the measure of the sufferings of Christ which are behind. And these sufferings require all of the Gospel age to complete them. 1 Pet. 4:13; Rom. 8:17; 2 Cor. 1:7; 4:10; Phil. 3:10; Col. 1:24; 2 Tim. 2:12; 1 Pet. 5:1,10
The "Day of Atonement," which in the type was but a twenty-four hour day, we see then in antitype to be the entire Gospel age. And with its close the sacrificing ceases, the glory and blessing begin, and the great High Priest of the world (Jesus and his Bride, made one, Head and members complete) will stand forth crowned a King and Priest after the Melchisedec order, a King of Peace—a Priest upon his throne. Heb. 5:10
There he will stand before the world (manifest, recognized, but unseen by natural sight), not only as King and Priest, but also as the great Prophet—"A Prophet shall the Lord your God raise up unto you of your brethren, like unto me [Moses];...and it shall come to pass that every soul which will not hear that Prophet shall be destroyed from among the people." When, during the Millennium, under the government and teaching of this great Prophet, Priest and King, mankind is brought to perfect knowledge and ability, perfect obedience will be required and all who will not render it will be cut off from life without further hope—the second death. Acts 3:22,23
In the end of the Jewish age Jesus offered himself individually to Israel as prophet, priest and king, typical or illustrative of the offering of the whole Body, the complete and glorified Christ, to the whole world. As Prophet he taught [T51] them; as Priest "he offered up himself" (Heb. 7:27); and as King he rode into their city at the close of his ministry. But they did not receive him in any of these offices. During the Gospel age his Church or Body has acknowledged him as "a teacher sent from God"—the great Prophet; as the "High Priest of our profession"; and as the rightful King. The Word of God teaches, however, that it is not by the Church only that he is to be accepted, but that he (together with his Body, the Church) will be the Prophet for all the people, the Priest for all the people and the King over "all peoples, nations and tongues "; "Lord of all," Priest of all and Prophet or teacher of all.
In the consecration of the typical priests we saw Aaron and his sons representing our Lord Jesus and his Body as "new creatures," and a bullock representing their humanity; but in the type now to be considered we find Aaron alone representing the entire Anointed One (Head and Body), and two different sacrifices, a bullock and a goat, are here used to represent the separateness, yet similarity in suffering, of the Body and its Head, as the "sin-offering."
The First Atonement Day Sacrifice
The Bullock
The bullock represented Jesus at the age of thirty years—the perfect MAN who gave himself and died on our behalf. The High Priest, as we have already seen, represented the "new" nature of Jesus, the anointed Head and all the members of his Body foreknown of God. The distinction which is here made between the human and "new creature" should be clearly understood and remembered.* "The man Christ Jesus who gave himself" at thirty years of age, was he who [T52] previously was rich (of a higher nature), but who for our sakes became poor; that is, became a man, that he might give the only possible ransom for men—a perfect man's life. 1 Cor. 15:21
*See Scripture Studies, Vol. I, Chap. X, and Vol. II, p. 126.
Since the penalty of man's sin was death, it was necessary that our Redeemer become a man, be "made flesh," otherwise he could not redeem mankind. A man had sinned, and the penalty was death; and if our Lord would pay the penalty it was essential that he should be of the same nature (but undefiled, separate from sin and from the race of sinners), and die as Adam's substitute, else mankind could never be liberated from death. To do this the man Jesus made sacrifice "of all that he had "—glory as a perfect man, honor as a perfect man could claim it, and, finally, life as a perfect man. And this was all that he had, (except God's promise of a new nature, and the hope which that promise generated); for he had exchanged his spiritual being or existence for the human, which he made "a sin-offering," and which was typified by the Atonement Day bullock. John 1:14; Isa. 53:10
But since "the man Christ Jesus" gave himself as our RANSOM-PRICE, it follows that he cannot be restored to that manhood which he gave. If he were to take back the ransom-price, we, the redeemed, would again relapse under the condemnation of death. But, thanks be to God, his sacrifice remains forever, that we may be forever free from Adamic guilt and its death penalty. If, then, the Father would ever confer upon Jesus any honor, glory or life as a reward for his obedience even unto death, it must be a glory, honor and life on some other plane of being than the human.
Such was the design of Jehovah for Jesus, viz., that he would highly exalt him above the human plane, and above his prehuman condition; above all angels, principalities and powers, to his own right hand (condition of chief favor, [T53] next to Jehovah) and make him a partaker of immortality—the divine nature. For these and other joys set before him, Jesus "endured the cross, despising the shame, and is set down at the right hand of the majesty on high." Heb. 12:2; Phil. 2:9; Heb. 1:3,4
The new nature which our Lord received instead of the human nature, and as a reward for its sacrifice, is what is here typified by the Priest. While it is true that the sacrifice of the human was not finished until the cross, and that the reward, the divine nature, was not fully received until the resurrection three days later, yet, in God's reckoning—and as shown in this type—the death of Jesus (the bullock) was reckoned as complete when Jesus presented himself a living sacrifice, symbolizing his death in baptism. There he reckoned himself dead—dead to all human aims, to hopes of human glory, honor or life—in the same sense that we, his followers, are exhorted to reckon ourselves dead indeed to the world, but alive as new creatures unto God. Rom. 6:11
This acceptance of Jesus' sacrifice by Jehovah, at the time of his consecration, as though it were finished, and he dead indeed, was indicated by the anointing with the holy Spirit—"the earnest" or guaranty of what he would receive when death had actually taken place.
Thus considered, we see that the death of the bullock typified the offering by Jesus of himself, when he consecrated himself. This is in harmony with the Apostle's statement respecting Jesus' consecration or offering of himself. He quotes the Prophet, saying, "Lo I come to do thy will, O God, as in the volume of the Scriptures it is written of me"—to die and redeem many. There, says the inspired writer, "He took away the first [i.e., set aside the typical sacrifices] that he might establish [or fulfil] the second [the antitype, the real sacrifice for sins]." Heb. 10:7,9,14
Yes; there the slaying of the sin-offering, typified by the bullock, occurred; and the three years and a half of Jesus' ministry showed that all human will was dead, and the human body reckoned so, from the moment of consecration.
The anointed Jesus, filled with the holy Spirit at the moment of baptism, was the divine "new creature" (though not perfected as divine until the resurrection): and that relationship he always claimed, saying, "The words that I speak unto you I speak not of myself [as a man] but the Father that dwelleth in me [by his Spirit], he doeth the works. The word which ye hear is not mine, but the Father's which sent me." (John 14:10,24) "Not my will [as a man] but thine [Father—the divine] be done" in and to this "earthen vessel" consecrated to death. Luke 22:42
The Bullock was slain in the "Court," which we have seen typified the condition of faith in and harmony with God, the highest attainment of the flesh, the human nature. Jesus was in this condition, a perfect man, when he offered himself (the bullock in the type) to God.
Let us bear in mind these distinctions while we examine carefully the work of the typical Atonement Day, that we may more clearly understand the antitypical realities. Aaron was washed, in order fitly to represent the purity, the sinlessness, of the "new creature"—the Head and his Body-members. ("No one who has been begotten by God practices sin; because his seed abides in him, and he cannot sin because he has been begotten by God." 1 John 3:9 , Diaglott) The new creature cannot sin, and its duty is to keep a constant watch over the old nature, reckoned dead, lest it come to life again. For the old will to divide the control with the new implies that the old is not dead, and that the new is not "overcoming." For the old to triumph would signify the death of the "new creature"—"Second Death."
Aaron was clothed for the service of the "Day of Atonement," not in his usual "garments of glory and beauty," but in garments of sacrifice, the "linen garments," emblems of purity—the righteousness of saints. The robe of linen was an earnest of the glorious robe to follow; the "linen girdle" represented him as a servant, though not so powerful as when, at the close of the "Day of Atonement," he would be girdled with the "curious girdle" of the ephod; the mitre of linen, being the same as that belonging to the glorious apparel, proclaims the perfect righteousness of our Head during the sacrifice, as well as after it. So the antitypical High Priest, the divine-minded, spirit-begotten one, though not yet born of the Spirit, was ready and able to accomplish the sacrifice of the atonement at the first advent, and proceeded to do it, as typified in Aaron.
"Thus shall Aaron come into the Holy [and Most Holy] with a young bullock for a sin-offering, and a ram for a burnt-offering. And Aaron shall offer his bullock of the sin-offering which is for [represents] himself, and make an atonement for himself [the members of his body—the under-priests] and for his house [all believers, the entire "household of faith"—the Levites]. And he shall kill the bullock of the sin-offering which is for [represents] himself. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small [powdered], and bring it within the veil [the first veil or "door"]. And he shall put the incense upon the fire before the Lord [the censer of coals of fire was set into the top of the golden altar in the "Holy," and the incense crumbled over it gradually yielded a smoke of sweet perfume], that the cloud of the incense [penetrating beyond the second veil] may cover the mercy seat, that is upon [covers] the testimony [the Law], that he die not [by infracting [T56] these conditions, upon which alone he may come into the divine presence acceptably]." Verses 3,6,11-13
Looking through the type to the antitype, let us now, step by step, compare the doings of Jesus with this prophetic picture of his work. When the man Christ Jesus had consecrated himself he immediately, as the new creature, begotten by the holy Spirit, took the sacrificed human life (blood of the bullock) to present it before God as the ransom-price "for our sins, and not for ours only, but also for the sins of the whole world." Spirit-begotten, he was no longer in the "Court" condition, but in the first "Holy," where he must tarry and offer his incense upon the fire of trial—he must demonstrate his loyalty to God and righteousness by the things suffered as a begotten Son, before entering the "Most Holy," the perfect spiritual condition. Heb. 5:8
The High Priest took with him (along with the blood) fire from off the altar, and his two hands full of sweet incense to cause the perfume; and so our Lord Jesus' fulfilment of his vow of consecration, during the three and a half years of his ministry, was a sweet and acceptable perfume to the Father, attesting at once the completeness of the consecration and the perfection of the sacrifice. The sweet incense beaten small represented the perfection of the man Jesus. The fire from the "Brazen Altar" represented the trials to which he was subject; and its being carried along by the Priest signifies that our Lord must, by his own course of faithfulness, bring his persecutions upon himself. And when the perfections of his being (incense) came in contact with the trials of life (fire), he yielded perfect obedience to the divine will—a sweet perfume. Thus is shown his temptation in all points, yet without sin. As the incense must be all consumed in the fire, so he yielded his all in obedience. It was the Priest's "two hands full" which he offered, thus representing [T57] our Lord's full capacity and ability of righteousness—required and yielded.
But while Jesus, as a "new creature," was thus within the "Holy," enjoying the light of the golden candlestick, fed by the bread of truth, and offering acceptable incense to Jehovah, let us look out into the "Court," and yet farther out, beyond the "Camp," and see another work progressing simultaneously. We last saw the bullock dead, in the "Court," representing the man, Jesus, consecrated at thirty years of age, at his baptism. Now the fat of it has been placed upon the "Brazen Altar," and with it the kidneys and various life-producing organs. They are burning furiously, for a bullock has much fat. A cloud of smoke, called a "sweet savor to God," rises in the sight of all who are in the "Court," the Levites—the household of faith, believers.
This represents how Jesus' sacrifice appeared to believing men. They saw the devotion, the self-sacrifice, the loving zeal (fat) ascending to God as a sweet and acceptable sacrifice, during the three and a half years of our Lord's ministry. They well knew that with him the Father was ever well pleased. They knew from what they saw in the "Court" (in the flesh) that he was acceptable, though they could not see the sacrifice in its full grandeur and perfection as it appeared in Jehovah's sight (in the "Holy"), a sweet incense on the "Golden Altar."
And while these two fires are burning (in the "Court" the "fat," and in the "Holy" the "incense," and their perfumes ascending at the same time) there is another fire "outside the camp." There the body of flesh is being destroyed. (Verse 27) This represents Jesus' work as viewed by the world. To them it seems foolish that he should spend his life in sacrifice. They see not the necessity for it as man's ransom-price, nor the spirit of obedience which prompted it, as the Father saw these. They see not our Lord's loving perfections and [T58] self-denials as the believers (in the "Court" condition) see them. No, nor did they in his day or since see in him their ideal hero and leader; they saw chiefly only those elements of his character which they despised as weak, not being in condition to love and admire him. To them his sacrifice was and is offensive, despised: he was despised and rejected of men, and as it were they blushed and hid their faces from him, as, in the type the Israelites turned disgusted from the stench of the burning carcass.
We see, then, how Jesus' life for three and a half years filled all three of these pictures: His sacrifice of perfect manhood was, in the sight of the world, foolish and detestable; in the sight of believers, a sacrifice acceptable to God; in the sight of Jehovah, "a sweet incense." They all ended at once—at the cross. The bullock was entirely disposed of, the fat fully consumed, and the incense all offered, when Jesus cried, "It is finished!" and died. Thus the man Christ Jesus gave himself a ransom for all.
The incense from the "Golden Altar" having preceded him and been satisfactory, the High Priest passed under the second "Veil" into the "Most Holy." So with Jesus: having for three and a half years offered acceptable incense in the "Holy," the consecrated and spirit-begotten condition, he passed beyond the "Second Veil," death. For three days he was under the "Veil" in death; then he arose in the perfection of the divine nature beyond the flesh, beyond the Veil, "the express image of the Father's person." He was "put to death in the flesh, but quickened [made alive] in spirit," "sown a natural [human] body, raised a spiritual body." Thus our Lord reached the "Most Holy" condition, the perfection of spirit being, at his resurrection. 1 Pet. 3:18; 1 Cor. 15:44
His next work was to present the blood of atonement [T59] (verse 14)—the price of our redemption—to God, for "Ye were redeemed...with the precious blood (sacrificed life) of Christ." (1 Pet. 1:19) The Priest, in the presence of Jehovah, represented by the Shekinah light between the Cherubim on the "Mercy Seat," sprinkled or presented the blood to Jehovah—sprinkling it on and before the Mercy Seat. So our Lord Jesus, after forty days, ascended up on high, "there to appear in the presence of God FOR US," and presented on our behalf, and as the price of our redemption, the value and merit of the sacrifice just finished at Calvary. Heb. 9:24
[T59]
The Second Atonement Day Sacrifice
We now leave the High Priest before the "Mercy Seat"
while we go out to the Court to witness another work.
We
quote:
"And he shall take of the congregation of the children of
Israel two kids of the goats for a sin-offering.
And he shall
take the two goats and present them before the Lord at the
door of the Tabernacle.
And Aaron shall cast lots upon the
two goats; one lot for the Lord and the other for the scapegoat.
And Aaron shall bring the goat upon which the
Lord's lot fell and offer him for a sin-offering.
But the goat on
which the lot fell to be the scape-goat shall be presented
alive before the Lord to make an atonement with him, to
let him go for a scape-goat into the wilderness." Verses 5-10
These two goats, taken from Israel and brought into the
"Court," typified or represented all who, coming from the
world, and accepting Jesus' redemption, fully consecrate
their lives even unto death, to God's service, during this
Gospel age.
First taken from the "Camp" or world condition,
"sinners, even as others," they were brought into the [T60] "Court," the faith or justified condition.
There they present
themselves before the Lord (represented by the goats at the
door of the Tabernacle), desiring to become dead with their
Redeemer, Christ Jesus, as human beings; and to enter the
heavenly or spiritual conditions as he did: first, the spirit-begotten
condition of the spiritual mind, and secondly, the
spirit-born condition of the spiritual body—represented in
the "Holy" and the "Most Holy," respectively.
But our Master declares that not all who say, Lord!
Lord! shall enter into the Kingdom; so, too, this type shows
that some who say, "Lord, here I consecrate my all," promise
more than they are willing to perform.
They know not
what they promise, or what it costs of self-denial, to take up
the cross daily and to follow the footsteps of the man Jesus
[the bullock]—to "go to him without the camp [to the utter
disregard and destruction of the human hopes, etc.] bearing
the reproach with him." Heb. 13:13
In this type of the two goats, both classes of those who covenant to become dead with Christ are represented: those
who do really follow in his footsteps, as he hath set us an
example, and those who, "through fear of [this] death are all
their lifetime subject to bondage." (Heb. 2:15)
The first
class is the "Lord's goat," the second is the "scape-goat."
Both of these classes of goats, as we shall see, will have a
part in the atonement work—in bringing the world into
complete harmony with God and his Law, when this "Day
of Atonement," the Gospel age, is ended.
But only the first
class, "the Lord's goat," who follow the Leader, are a part
of the "sin-offering," and ultimately members of his glorified
Body.
The casting of lots to see which goat would be the "Lord's
goat" and which the "scape-goat," indicated that God has
no choice as to which of those who present themselves shall [T61] win the prize.
It shows that God does not arbitrarily determine
which of the consecrated shall become partakers of
the divine nature, and joint-heirs with Christ our Lord, and
which shall not.
Those who suffer with him shall reign with
him: those who succeed in avoiding the fiery trials, by a
compromising course, miss also the joint-heirship in glory. Rom. 8:17
Every believer, every justified one (Levite) in the
"Court," who presents himself during the Atonement Day, the Gospel
age, is acceptable as a sacrifice—Now is the acceptable
time.
And he who keeps his covenant and performs the
sacrifice is typically represented in the "Lord's goat."
Those who do not yield themselves willing sacrifices, "loving
the present world," are represented in the "scape-goat."
To return to the High Priest: After having sprinkled the
"Mercy Seat" (literally, the Propitiatory, or place where
satisfaction is made) with the blood of the bullock seven times
(perfectly), "Then shall he kill the goat of the sin-offering,
that is for the people, and bring his blood within the Veil, and
do with that blood as he did with the blood of the bullock,
and sprinkle it upon the Mercy Seat and before the Mercy
Seat." (Verses 14,15)
In a word, all that was done with the
bullock was repeated with the "Lord's goat."
It was killed
by the same High Priest; its blood was sprinkled just the
same; its fat, etc., were burned on the altar in the "Court"
also.
(It is worthy of notice that while a prime bullock is always
very fat, a goat is a very lean animal.
So our Lord
Jesus, as represented by the bullock, had a great abundance
of the fat, of zeal and love for his sacrifice, while his followers,
represented by the goat, are lean in comparison.)
The
body of the "Lord's goat" was burned in like manner as
that of the bullock—"outside the camp."
The Apostle Paul explains that only those animals which
were sin-offerings were burned outside the camp.
And then
he adds, "Let us go to him, without the camp bearing the
reproach with him." (Heb. 13:11-13)
Thus is furnished
unquestionable evidence not only that the followers of Jesus are
represented by this "Lord's goat," but also that their sacrifice,
reckoned in with their Head, Jesus, constitutes part of
the world's sin-offering.
"The reproaches of them that reproached
thee are fallen upon me." Psa. 69:9
As with the bullock so with the goat in the sin-offerings:
the burning "outside the camp" represents the dis-esteem in
which the offering will be viewed by those outside the
camp—not in convenant relationship with God—the unfaithful.
(1) Those who recognize the sacrifice of the Body of
Christ from the divine standpoint, as sweet incense to God,
penetrating even to the mercy seat, are but few—only those
who are themselves in the "Holy"—"seated with Christ in
the heavenlies."
(2) Those who recognize the sacrifices of
the saints, represented by the fat of the "Lord's goat" of the
sin-offering on the Brazen Altar, and who realize their self-denials
as acceptable to God, are more numerous—all who
occupy the "Court" condition of justification—"the household
of faith."
(3) Those, outside the camp, who see these
sacrificers and their self-denials only as the consuming of
"the filth and offscourings of the earth" are a class far from
God—his "enemies through wicked works."
Those are the
ones of whom our Lord foretold, "They shall say all manner
of evil against you falsely for my sake."
What lessons do these things inculcate?
That so long as
we ourselves are true sacrificers in the "Holy," or true members
of the "household of faith" in the "Court," we will not
be revilers of any that are true sacrificers of this present
time.
Nor will we be blinded by malice, hatred, envy or [T63] strife—so as to be unable to see the sacrifices which God accepts.
What, then, shall we say of those, once "brethren,"
sharers in the same sacrifices and offerers at the same
"Golden Altar," and fellows of the order of royal-priesthood,
who become so changed, so possessed of an opposite
spirit, that they can speak evil of their fellow-priests continually!
We must surely "fear" for them (Heb. 4:1) that
they have left the "Holy," and the "Court," and gone
outside of all relationship to God—into "outer darkness."
We
should do all in our power to recover them (James 5:20);
but under no consideration must we leave the "Holy" to
render evil for evil, reviling for reviling.
No, all who would
be faithful under-priests must follow in the footsteps of the
great High Priest and love their enemies and do good to
those who persecute them.
They must copy him "Who, when
he was reviled, reviled not again, when he suffered threatened
not; but committed his cause to him who judgeth
righteously." 1 Peter 2:23
The Lord's goat represented all of the Lord's "little
flock" of faithful followers.
They are all alike; they all come
by the same "narrow way "; so what is true of the company as
a whole is true of each one of it.
Therefore the "Lord's goat"
typified each one and his sacrifice, except that the whole
must be completed and the sacrifice of all ended before the
"blood" of the goat (representative of the entire Body of
Christ) will be presented on the "Mercy Seat."
The blood sprinkled on and before the "Mercy Seat" was
in the design of a cross, with the top or head of the cross on
the "Mercy Seat."
This is shown by the description: "He
shall sprinkle it with his finger upon the Mercy Seat eastward
[toward the "Veil"] and before [across, in front of] the
Mercy Seat."
Thus were completed the sin-offerings for the
sins of Israel—the bullock for the under-priests, the High [T64] Priest's "body," and for the Levites, the "household of faith" of the present age; the goat "for the people," Israel—type of all the world who, under the knowledge and opportunities
of the future, will become God's people.
Thus we see clearly that this entire Gospel age is an age of
suffering and death, to those who sacrifice the human,
earthly, nature, in order to become partakers of the spiritual,
the heavenly.
Just as soon as the sacrifice of Jesus on
behalf of his "Body" and "house" was complete and presented
before the Father after his ascension, the evidence of
the Father's acceptance of his sacrifice was sent—the Pentecostal
baptism upon the representatives of his Church, his
Body and his house.
There his anointing, the holy Spirit
(symbolized by the holy anointing oil), came upon the
Church, and continues ever since on all the living members
of the High Priest's Body, and needs no repetition: for each
one immersed into Christ, as a member of his Body, is
thereby immersed into his holy Spirit, the spirit which animates
every member of that Body.
This impartation of the holy Spirit was God's token of
the acceptance of those believers in Jesus already consecrated
and tarrying as directed by the Master, waiting for
the Father's acceptance of their sacrifices (acceptable in the
Beloved), and for their begetting as sons by the spirit of
adoption.
This coming of the holy Spirit, the Lord's power
or "hand," at Pentecost, was shown in the type (verse 15) by
the High Priest coming to the door of the Tabernacle and
laying his hands upon the "Lord's goat" and killing it.
Just
as the spirit of the Father enabled Jesus to accomplish all
that was represented by the killing of the bullock, so the
same spirit, the spirit, power or influence of God, the spirit
or influence of the Truth, through Christ, upon the "Lord's
goat" class, enables them to crucify themselves as men—to [T65] kill the goat, the depraved will—in hope of the promised
glory, honor and immortality of the divine nature, as "new
creatures in Christ."
It was thus, for instance, that the Apostle Paul, when possessed
of the spirit of the Leader and Head, could reckon all
things but loss and dross that he might win [a membership
in] Christ and be found in him.
Inspired by this hope and
spirit he could say: "I [the new creature] live, yet not I [the
old creature, represented in the consecrated goat]."
It was
being consumed with the reproach and contempt of the
world—outside the camp.
Paul's earthly affections and powers
had all been presented to God a living sacrifice.
Thereafter
it was Christ living in him, the hope of glory—the Christ mind, crucifying and keeping under his depraved and
justified human nature and its will.
While actually in the world, he was not of it; and to such
an extent was this true that he could say: "The life which I
now live, I live by the faith of the Son of God." (Gal. 2:20)
Yes, by faith he had become reckonedly a "new creature,"
to whom belonged the exceeding great and precious promises
of the divine nature, if faithful. (2 Pet. 1:4)
He was living
in the "Holy" condition, feeding on the "shew-bread,"
and enlightened continually by the light from the "Golden
Candlestick."
Thus furnished with knowledge and
strength, he was able to offer "incense" acceptable to God
through Jesus Christ; that is to say, the Apostle Paul's sacrifice,
because of Jesus' merit imputed to it, was acceptable to
God.
Thus he kept the goat nature always sacrificed; not only
did he keep the fleshly will dead, but so far as possible he
kept the fleshly body "under"—subject to the new will.
So,
too, the same thing has been done by the other members of
this "Lord's goat" company, though others have not been
so widely known.
Paul's sacrifice sent up a very rich perfume; [T66] his was a sacrifice of very sweet odor to God, yet like
ours it was acceptable to God, not on account of its own
value, but because of being offered upon and partaking of
the merit of Christ, the Redeemer, the "Golden Altar."
As the goat filled up that which was behind of the sin-offering,
completing the sacrifice begun by the bullock, so
does the "little flock," following after Jesus, "fill up that
which is behind of the afflictions of Christ." (Col. 1:24)
Not that our sacrifices are inherently valuable, as was our
Lord's, for he alone was perfect and suitable for a ransom, a
sin-offering: the acceptableness of our offerings is through
his merit imputed to us, first justifying us: and then,
through the grace which permits us to offer our justified selves in with our Lord's perfect sacrifice, we, as members of
his Body, are granted a share in the sufferings of Christ,
that we may ultimately share his glory also—sharing in his
future work of blessing all mankind with restitution privileges
and opportunities.
The hour must some time come when the sacrifice of the last members of this "Lord's goat" will be consumed and
the sin-offering forever ended.
That we are now in the close
of the "Day of Atonement," and that the last members of
this "Lord's goat" class are now sacrificing, we firmly believe,
upon evidences elsewhere given.
Soon the last members
of this class, the Body of Christ, will pass beyond the
second "Veil"—beyond the flesh—into the perfection of the
spiritual nature already begun in the new mind or will
which now controls their mortal bodies.
And not only so,
but such faithful ones are promised the very highest of
spirit natures—"the divine nature." 2 Pet. 1:4
The passing of the second "Veil" means to the Body what
it meant to the Head: it means, in the presenting of the
blood of the goat, what it meant in the presenting of the
blood of the bullock.
The body of the Priest passing [T67] through the second "Veil," bearing the blood of the goat,
represented the passing of the Body of Christ entirely
beyond human conditions into the perfection of the divine
nature, when we shall be like Christ Jesus, who is now "the
express image of the Father's person." O blessed hope!
"I
shall be satisfied when I awake in thy likeness," was spoken
prophetically for Jesus; and how sublime the promise that
"we shall be like him!" Heb. 1:3; Rom.
8:29; Psa. 17:15; 1 John 3:2
If we may but win the prize for which we run, then—
"Perish every fond amibition,
The "Most Holy" reached, the evidence of the sacrifice of
the Body "for the people," will be presented, as typified by
the blood of the goat sprinkled on the "Mercy Seat."
"And
he shall make an atonement for the holy place because of
the uncleanness of the children of Israel, and because of
their transgressions in all their sins; and so shall he do for
the tabernacle of the congregation, that remaineth among
them in the midst of their uncleanness." Lev. 16:16
When presented it will be accepted "for the people," as
that of our glorious Leader was accepted "for himself [his
Body], and his house [the household of faith]."
Thus the
reconciling work will be accomplished.
Sin and condemnation
will be fully covered for all, and the great work
of giving to the world the grand results of that atonement
will speedily follow—just as the blessing of Pentecost came
upon the "Body" and its reflex influence came upon the "household," speedily after the acceptance of Jesus' sacrifice—after he passed beyond the "Veil" of flesh and presented
our ransom-sacrifice before God.
The sprinkling of all things with the blood showed that [T68] the "blood" is full satisfaction, and also indicated that the
work with the "scape-goat," which followed, was no part of
the sin-offering, and was not needful to complete the
"reconciling."
Hence in it we must see some other object
and significance.
[T68]
"And when he had made an end of reconciling the Holy
["Most Holy"] and the Tabernacle of the congregation [the
"Holy"] and the Altar [in the "Court"] he shall bring the
live goat; and Aaron shall lay both his hands upon the head
of the live goat [scape-goat] and confess over him all the iniquities
of the children of Israel [typical of the world], and
all their transgressions in all their sins, putting them upon
the head of the goat, and shall send him away by the hand
of a fit man [any one convenient] into the wilderness." Verses 20-22
As before expressed, we understand that this "scape-goat"
which was presented for sacrifice with the other, but
failed to sacrifice, and to follow the example of the bullock,
represented a class of God's people, who have made the
covenant to become dead to the world, to sacrifice their
justified human nature, but fail to perform the sacrifices
covenanted.
This "goat" does not represent "those who
draw back unto perdition," those who return as the sow to
wallowing in the mire of sin (Heb. 10:39; 2 Pet.
2:22), but
a class which seeks to avoid sin, to live morally, and to
honor the Lord; yet seeking also the honor and favor of the
world, they are held back from the performance of the
sacrifice of earthly rights in the service of the Lord and
his cause.
This "scape-goat" class has existed throughout this entire
Gospel age.
The one goat and the work done with it, at the
close of the "Day of Atonement," was representative in a [T69] general sense of each individual of that company during
the age, though it specially represented the members of this
class living in the end of the age of sacrifice.
Let us look first
at God's proposed dealing with members of this company who will be living when the work of sin-offering is complete—the last members of the "scape-goat" company—and
then see how the type will apply also to the preceding members
of the same class.
Remember that we are now dealing with things future, after the "sin-offerings."
The "Lord's goat" is not
yet wholly consumed, consequently the "little flock," represented by
the body of the Priest, has not yet gone beyond the second
"Veil" into the condition of spirit perfection; and the special
work with the living "scape-goat" will not occur until
after that.
Other scriptures (Rev. 7:9,13-17 and 1 Cor.
3:15)
show us that there will be "a great company" who during this age
have entered the race for the grand prize of joint-heirship
with Jesus, and who fail to "so run" as to obtain it.
These,
though "castaways," as regards the prize (1 Cor. 9:27),
are nevertheless objects of the Lord's love; for at heart they are
friends of righteousness and not of sin.
Hence, by his providences
through the circumstances of life, the Lord will
cause them to come through "great tribulation," thus accomplishing
for them "the destruction of the flesh, that the
spirit may be saved in the day of the Lord Jesus." (1 Cor. 5:5)
They consecrated their justified human life, and God
accepted that consecration and reckoned them, according to
their covenant, dead as human beings and alive as new—spiritual—creatures.
But, by their failure to carry out the
contract of self-sacrifice, they cut themselves off from the
"Royal Priesthood"—from membership in the Body of
Christ.
"Every branch in me that beareth not fruit, he taketh
away." John 15:2
These are in a pitiable condition: they have failed to win
the prize, therefore cannot have the divine nature; nor can
they have restitution to perfect humanity with the world; for,
in their consecration, all human rights and privileges were
exchanged for spiritual ones and the opportunity to run
the race for the divine nature.
But though not voluntary
overcomers, the Lord loves them, and will deliver those who
through fear of death (fear of contempt—fear of the reproach
borne by the bullock and goat beyond the
"Camp"—in the wilderness, the separated or dead condition)
were all their lifetime subject to bondage—bondage
of fear of men and men's traditions and opinions, which always
bring a snare, and keep back from full obedience to
God, even unto death. Heb. 2:15
Through the favor of the High Priest, this great company
are to go into "great tribulation" and have the flesh destroyed. This will not make of them voluntary overcomers
nor give them membership in the Body—the Bride of
Christ.
It will not give them a place on the throne of Kings
and Priests, but a position "before the throne," as perfect spirit beings, though not of the highest order of the spiritual—the divine.
Though they will not possess the crown of
life, Immortality, yet if rightly exercised by the tribulation
they will attain to a condition "like unto the angels."
They
will serve God in his Temple, though they will not be
members of that symbolic Temple which is the Christ. Rev. 7:14,15
This class, represented in the "scape-goat," will be sent into the Wilderness condition of separation from the world,
forced thither by the "man of opportunity"—unfavorable
circumstances—there to be buffeted by adversity until they
learn the vanity, deceitfulness and utter worthlessness of
the world's approval, and until all human hopes and ambitions
die, and they are ready to say, God's will, not mine, be [T71] done!
The world is ever ready to scorn and to cast out the
chastened and afflicted, even though its deceiving smile
and its empty honors be earnestly coveted by them.
The
body of the "scape-goat" was not burned in the wilderness:
only sin-offerings (the bullock and the "Lord's goat") were
burned. (Heb. 13:11)
The burning of the sin-offerings represented
the steady, continuous submission of those classes
to the fiery ordeal of suffering—"faithful [willing sacrifices]
unto death."
Both classes suffer even unto the death of the
human will and body; but those of the first class die willingly:
they are consumed by the continual crucifying of the
flesh, as shown in the symbol of fire burning continuously
until there is nothing more to burn.
Those of the second
class are simply sent to the wilderness and there left to die
unwillingly.
Their love of the world's approval perishes
with the world's neglect and scorn and reproach; and their
new spiritual nature meantime ripens into life.
The "Lord's
goat" class lays down the human nature by the Lord's spirit
and help, sacrificially, willingly, voluntarily: the
"scape-goat" class has its flesh destroyed under divine providence,
that the spirit may be saved.
Not only will this be markedly accomplished shortly,
with the last members of this "scape-goat" class, but the
same has been fulfilled to some extent throughout the entire
Gospel age; for there has always been a class, and a
large one, which yielded self-will to death only by compulsion;
and, instead of willingly sacrificing, suffered "destruction of the flesh." (1 Cor. 5:5)
The classes represented by
both goats have been developing side by side throughout
the age.
When all the members of the "little flock" shall have
gone beyond the "Veil," divine providence, the hand of the
Lord, will set free those bound ones, "who, through fear of
death [to the world], are all their lifetime subject to bondage," [T72] by overthrowing the many theories, creeds and traditions
of men, and great nominal church organizations, in
and to and by which his people of the "scape-goat" class
are held—hindered from hearing and obeying the Lord's
voice.
Forced into freedom by "Babylon's" fall while realizing
that the great prize has been lost, these "tribulation saints"
will then hear the High Priest's voice and find themselves
forced into the wilderness condition of separation and flesh
destruction.
At no previous time have there been so many
CONSECRATED ones bound as at present; yet there have been
some throughout the entire age.
All the consecrated ones of both classes (the Lord's goat
class and the scape-goat class) pass through great trials and
afflictions; yet by one class they are esteemed light afflictions,
taken joyfully, which they rejoice to be accounted
worthy to suffer.
Theirs is a willing sacrifice, like that of the
Head.
To the other class they are burdensome, great afflictions,
almost without joy—an enforced destruction of the flesh.
And proportionately different are their positions and rewards
at the end of the race.
The Atonement Day Burnt-Offerings
"And Aaron shall come into the Tabernacle of the congregation
[the "Holy"] and shall put off the linen garments
which he put on when he went into the Holy place [the
"Most Holy"] and he shall leave them there; and he shall
wash his flesh with water in the holy place [the "Court"]
and put on his [usual] garments [the garments of glory and
beauty] and come forth and offer his burnt-offering and the
burnt-offering of the people, and make an atonement for
himself [the Body—the Church—the "little flock"] and for
the people" (Lev. 16:23,24), the same atonement illustrated
or typified from another standpoint.
The burnt-offering consisted of two rams (verses 3,5),
one representing the bullock and the other the Lord's goat.
These, being alike, show the harmony and oneness of the
sacrifices made by Jesus and his footstep-followers—that in
God's sight they are all one sacrifice.
"For both he that
sanctifieth [Jesus] and they who are sanctified [the little
flock] are all of one; for which cause he is not ashamed to
call them brethren." Heb. 2:11
This is further shown in the treatment of each of these
sacrifices.
The rams of "burnt-offering" were cut in pieces
and washed and the pieces laid unto the head upon the altar
and burned—a burnt-offering of sweet savor unto Jehovah.
Since both rams were thus treated, it showed that in
Jehovah's estimation they were all parts of one sacrifice; the
members joined to the Head, acceptable as a whole, as the atonement for the sins of the world—thus satisfying the claims
of justice on behalf of the whole world of sinners.
As the sin-offerings illustrated the sacrificial death of the
Redeemer, so the burnt-offering following illustrated God's
manifested acceptance of the same sacrifice.
Let us not forget
that God thus indicates that he will not manifest his acceptance of the "better sacrifices" than bulls and goats, until
the sacrifices for sins are complete, and the true High Priest
is robed in the honor and glory of his office, represented in
the change of garments.
During the time of making the sin-offering
he wore only the white linen garments.
Afterward
(and usually) he wore the glorious garments illustrative of
the honor and glory conferred upon him.
During the Gospel
age the sin-offerings progress and no honor is bestowed
upon the priests, but at its close comes the outward manifestation
of God's approval and acceptance of them in the
putting of glory and honor upon the priests who made the
sacrifices, and in the blessing of the people, for whose sins
they atoned.
The burnt-offering was burned on the altar in the
"Court," thus teaching that God will manifest his acceptance
of the sacrifice of the whole Body (Head and pieces, or
members) in the sight of all in the "Court" condition,
namely, to all believers.
But before this manifestation to
believers of God's acceptance of the work, the "scape-goat"
company is sent away, and the robes of the Priest changed.
As the white robes worn throughout the work of sacrifice covered the Body and represented the justification of the Body,
their purity in God's sight through Christ, so the "garments
of glory and beauty," put on subsequently, represent the
glories of the Church's position and work in the future, after
the new creatures shall have been perfected, after they
shall have gone beyond the "Veil."
The washing with water
at this time signifies that, though the white garments (imputed
righteousness of the "Body") are now removed, it
does not signify the reimputation of sin, but the completion
of the cleansing, making the "Body" perfect in resurrection
completeness—the garments of glory and beauty representing
the glory, honor and immortality of the First Resurrection
to the divine nature.
The washing further shows that
the sins of the people for which atonement had been made
do not attach to or contaminate the purity of the priest.
Thus ended this type of the development of the priesthood
and the satisfaction for the world's sins: but we tarry
to glance at a few verses of this chapter (Lev. 16) not so
directly connected with our topic.
Verse 17.
"There shall be no man in the tabernacle of
the congregation when he goeth in to make an atonement in
the holy place [the "Most Holy"] until he come out, and
have made an atonement for himself and for his household,
and for all the congregation of Israel."
This limitation applies only to this special day, for the [T75] Apostle says—"The priests went always into the first tabernacle
[the "Holy"] accomplishing the service, but into the
second [tabernacle—the "Most Holy"] went the high priest
alone, once every year" on this "Day of Atonement," which
was repeated annually. Heb. 9:7
The privileges of the true Tabernacle belong only to
those who are priests—members of the Body of the High
Priest—so that whether, as now, in the first of these heavenly
conditions (spiritually minded, new creatures in Christ
Jesus), or whether, as we hope to be soon, in the second or
perfected spirit condition, it will in either or both cases be
because we are in Christ Jesus, new creatures—no longer men. "For ye are not in the flesh [human], but in the spirit [spiritual,
new creatures] if so be that the spirit of God dwell in
you." Rom. 8:9
Verse 28.
"And he that burneth them [the bullock and
the goat of sin-offering] shall wash his clothes, and bathe his
flesh in water, and afterward he shall come into the camp."
This seems to teach that those principally instrumental
in reproaching, reviling and destroying the humanity of Jesus
(the bullock) and the humanity of his "little flock" (the
goat) will have no special punishment for it, because they do
it ignorantly—at the same time accomplishing God's plan.
They may wash and be clean and come into the camp—i.e.,
into the same condition as the remainder of the world, all of
whom are by heredity sinners, all of whom have been ransomed
from Adamic depravity and death, and all of whom
await the return of the great High Priest and the blessing
then to be extended to all.
Verse 26.
"And he that let go the goat for the scape-goat
shall wash his clothes and bathe his flesh in water, and afterward
come into the camp."
This teaches the same lesson relative to those who will be [T76] instrumental in bringing the trouble and consequent destruction of the flesh upon the "great company" represented
by the "scape-goat."
They will be obliged to obtain of the
Lord special forgiveness for these wrongdoings, but eventually
shall stand on the same footing as other men.
The Blessings Following the "Day of
Thus the typical "Day of Atonement" ended; and Israel,
thus typically cleansed from sin, was reckoned no longer defiled
and separated from God, but now at one with him.
Justice
no longer condemned, but bade them realize God's reconciled
presence in their midst, to bless and protect and direct
into the Canaan of rest and peace.
The antitype of the "Day of Atonement" is this Gospel
age, during which Jesus and "his Body," the Church (by
virtue of the redemption and consequent justification),
make sacrifice to Justice, in full satisfaction of the Adamic
sin.
When the work of reconciliation is complete, God will
recognize the world of mankind, and place his sanctuary
among men.
Then will be fulfilled that which was written:
"The Tabernacle of God [God's dwelling, the glorified
Church] is with men, and he will dwell with them, and they
shall be [become] his people, and God himself shall be with
them and be their God.
And God shall wipe away all tears
from their eyes; and there shall be no more death, neither
sorrow, nor crying, neither shall there be any more pain, for
the former things [the reign of Satan, sin and death] are
passed away.
And he that sat upon the throne said, Behold,
I make all things new." Rev. 21:3-5
But while all these blessings will result from the establishment
of God's residence, or sanctuary, among men ("I
will make the place of my feet glorious"—"earth is my footstool"—Isa. 60:13; 66:1), yet the subsequent work of blessing [T77] will be a gradual one, requiring the Millennial age for its
accomplishment; i.e., Adamic death, pain and tears will be
in process of destruction (wiping away).
This will begin
with the second coming of Christ, the Royal Priest, but will
not be completely wiped away until the end of the Millennial
age.
The gradual process by which MAN WILL BE BROUGHT into
perfection of being and fulness of harmony with Jehovah is
well illustrated in the typical sacrifices of Israel, made after the "Day of Atonement," the antitypes of which sacrifices,
as we shall shortly see, will be fulfilled during the Millennium.
To divide rightly and understand these typical sacrifices,
it must be recognized that the present Gospel age is the
"Day of Atonement" toward God for the general sin of
mankind; and that in the type all sacrifices coming after the
"Day of Atonement" represented fulfilments or antitypes
due after the Gospel age is ended—during the Millennial
age—when the world of sinners may become reconciled to,
or at-one with, God.
Thus we may see that at-one-ment has two parts—first, Justice at-one with, and not any longer condemning and destroying,
Adam and his children on account of his sin; and
secondly, the return of the sinner to at-one-ment with God's
righteous laws, recognizing and obeying them.
The first of
these phases of at-one-ment, or reconciliation, is brought
about entirely by the Priest's service in the "Day of
Atonement" sacrifices. The other—the reconciling of the world to
God, or the bringing of as many of mankind as are willing
into full at-one-ment and harmony with God, will be accomplished
during the next age, by the "Royal Priesthood," the
glorified kings and priests, who, typified by Moses, will be
the Great Prophet whom the Lord will raise up to teach and
to govern the people; and if they will not give heed to him [T78] they shall be cut off from life—die the second death. Acts 3:23
Let it be clearly seen, however, that although the saints,
the followers of Jesus, are permitted, as represented in the
"Lord's goat," to share in and to be members of the sin-offering
on behalf of the world, this is not because of their
being by nature purer or better than the world; for the entire
race of Adam was condemned in him; and of them
"there is none righteous, no, not one" (Rom. 3:10), and
none could give a ransom for his brother. Psa. 49:7
They share in the sacrifice for sins as a favor, in order that
by so doing they may share with Jesus the promised divine
nature, and be his companions and joint-heirs.
To permit
and to enable them to offer themselves acceptable sacrifices,
the benefits of Jesus' death were first applied to them,
justifying or cleansing them.
Thus it is his death that blesses
the world, through his Body, the Church.
The Lord's Goat
All we've sought of earth or known;
Yet how rich is our condition—
Heavenly prospects now we own."
Atonement" Sacrifices