| Christian Life and Doctrine | December 1967 |
Sacrifice in the Plan of God—Section VII
The Day of Atonement Type
IN DESCRIBING the role of sacrifice in the plan of God, we believe that direct scriptural teaching should be given the most weight, as compared with that which is typical. All will agree that there is much less chance that surmisings or speculations will be accepted for truth when there is a clear “thus saith the Lord” on the matter. For this reason, thus far we have endeavored to develop the concept of sacrifice by using as direct an approach as possible, which included noting the testimonies of Jesus and the apostles.
If the outline of, the substance has been properly established, the type and shadow should be found in conformity to it. Therefore let us now give our attention to the Old Testament, and particularly to the Law arrangement with Israel, to see how it bears upon sacrifice and atonement. It is important that we do this, for the Lord has specifically prepared lessons therein for our instruction and benefit. Paul wrote that “all these things happened unto them [the Israelites] for ensamples: and they are written for our admonition, upon whom the ends of the world [age] are come.”—I Cor. 10:11, Col. 2:16-17, Heb. 10:1
It is with the services of the tabernacle as they were carried out on the day of atonement that we shall be especially concerned—this is recorded in the 16th chapter of Leviticus. The intricacies of this service were part of the great Law Covenant which God made with the nation of Israel through their leader and deliverer, Moses. They are especially noteworthy because they foreshadowed the method which God would employ to bring about forgiveness of sins and the atonement between God and man.
Throughout the course of the year many kinds of sacrifices were carried out in the tabernacle, which had been specially set apart for this purpose. There were peace offerings, sin and trespass offerings, and burnt offerings; for these, cattle, sheep, goats, and birds were slain. There were meal offerings, for which grain, flour, and cakes were brought. There were also drink offerings, wave offerings, and heave offerings. All these sacrifices were carried out or supervised by Aaron, the high priest, and his sons, the underpriests. The Levites, one of the twelve tribes, were set apart for aiding in this work.
These sacrifices pictured man’s fallen condition before God and his need for atonement. The animal sacrifices in a general way pointed forward to our Lord Jesus as the one who would lay down his own life on behalf of condemned humanity. But it is the annual atonement-day sacrifices to which we want to direct particular attention. While this was not the only occasion when a sin-offering was presented, the importance of the event in the affairs of Israel and the many details with which it is described mark it as of special significance.
Israel’s Atonement Day
The atonement day occurred on the tenth day of the seventh month (Ethanim, or Tishri) of the Jewish religious year. This was the most solemn occasion of the entire year, the day on which the high priest entered the holy of holies (the most holy, or second compartment of the tabernacle) to make atonement for the sins of the nation. To conduct the services of this special day, Aaron was clothed not in his usual “garments of glory and beauty,” but in garments of sacrifice, which were of white linen. Let us turn now to the 16th chapter of Leviticus and note what was involved in the atonement day program.
The Bullock
Aaron was instructed to procure a bullock, two goats, and two rams for sacrificing. The bullock had been provided by Aaron himself and was to be slain in the court of the tabernacle as a sin-offering for himself and his house. The fat and vital organs were to be burned upon the brazen altar in the court. Because of the large amount of fat, the bullock must have burned furiously and produced a dense cloud of smoke that arose in the sight of those outside.
Outside of the tabernacle, somewhere in the camp surrounding it, there was to be another fire. There the vile parts of the bullock—the skin, the flesh, and the dung—were to be burned. This scene was open to the view of any of the Israelites encamped about the tabernacle, which distinguished it sharply from the other sacrificial rites of the day of atonement, which were obscured by the linen fence surrounding the tabernacle.
Next, Aaron was to fill a censer with burning coals taken from the fire on the brazen altar, and bring it, together with two hands full of sweet incense, into the holy, or first compartment of the tabernacle. The censer was to be set on top of the golden altar and the incense crumbled over it, to produce a smoke of sweet perfume, which penetrated beyond the second veil into the most holy. When this had been performed scrupulously, the high priest could enter the most holy with confidence and proceed with the final act of atonement. With only the supernatural glow of the shekinah light between the cherubim on the mercy seat, he was to sprinkle the blood of the bullock on and before the mercy seat. Thus was the offering of the bullock to be effected.
The Lord’s Goat
But another animal was also to be brought for a sin-offering—the goat. Two goats were to be procured from the people of Israel for this purpose and presented before the Lord at the door of the tabernacle. Lots were to be cast upon these, one selected for the Lord, the other as a scapegoat. The Lord’s goat was to be slain as a sin-offering; the scapegoat was to be presented alive before the Lord, to make an atonement with him, and then be released into the wilderness.
The sacrifice of the Lord’s goat was designated as “for the people” and was to be carried out in exactly the same manner as was the sacrifice of the bullock. The goat was to be killed by the high priest; its fat was to be burned on the brazen altar; its body was to be burned “outside the camp,” and its blood was to be sprinkled upon the mercy seat. Everything that was done to the bullock was also to be done to the Lord’s goat.
The Scapegoat
The scapegoat was the only animal involved in these rituals that was to escape being slain outright. After the blood of the sin-offering had been sprinkled, Aaron was to lay his hands upon the head of the scapegoat. Then, as instructed, he was to “confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins.” Finally it was to be released to wander into the wilderness, scorned and buffeted by men, to face the certainty of death.
The burnt-offering was to consist of two rams, one for the high priest and one for the people. Before these could be offered Aaron was to change his clothing, removing the linen garments and putting on his royal garments of glory and beauty.
Another Sacrifice
In the 9th chapter of Leviticus, which portrayed a somewhat similar picture, an additional detail is brought out. When the sin-offering was completed, Moses and Aaron together entered the tabernacle, then came out to extend a blessing to the people. “And the glory of the Lord appeared unto all the people.” As this occurred, fire came out from before the Lord and consumed the burnt offering upon the altar. And the scripture indicated that when this happened, all the people shouted and fell upon their faces.—Lev. 9:23,24
The recognition by all the people of this event, their shouting and falling on their faces, illustrated that the world will finally come to understand the significance of this sacrifice and all that it means for them. They will fall on their faces in grateful worship and praise of their great God and the Author of this plan of sacrifice.
The Typical Lessons
What meaning may we attach to these events? All will recognize that this represents a deep study, and that a tremendous amount of scriptural comparison would be needed to confirm any conclusions which were made. We are satisfied that this kind of study has already been completed and made available to the church by one deemed “wise and faithful.” We are convinced that it represents the most authoritative work ever produced on this subject.* Therefore, with our guidelines already well established, here we need merely to round out the subject of sacrifice by outlining the main features of the type and by summarizing the meaning which is attached to it.
*See Tabernacle Shadows of the Better Sacrifices.
It was the Apostle Paul who established the tabernacle sacrifices as a type and enumerated their importance to the Christian. Without his testimony, the student might have reasoned this to be the case, but the clear confirmation would have been lacking. We are thankful that the Lord did not leave it a matter of doubt, and that he directed Paul to settle the matter.
As we have already noted, in the 9th and 10th chapters of Hebrews Paul indicated that the offering of bulls and goats could never actually take away sin, and that it remained for the “better sacrifices” to accomplish this cleansing work. Then, in the 13th chapter, he revealed the antitypical identity of the animals used in the sin-offering: Jesus, “that he might sanctify the people with his own blood, suffered without the gate. Let us [the church] go forth therefore unto him without the camp, bearing his reproach.”—Heb. 13:12,13
Someone might observe: “But the Apostle Paul did not directly state that the bullock represented Jesus, and the Lord’s goat, the church. Are we not reading something into the text that does not exist?” In this regard, let us consider two points. First, we note that Paul wrote in the context of the sin-offering of the day of atonement and that both Jesus and the church were placed into that context. Second, the facts surrounding these two offerings speak volumes in portraying their antitypical identity.
The bullock was provided by God, through the high priest, but the goat was taken from the people. Is it not so in reality, that God provided Jesus, and that the church, in contradistinction to her Lord, is selected from the world of mankind? The bullock was a very fat animal, while the goat was lean. Did not Jesus have an abundance of love and zeal, while his followers are so very lean in comparison?
Bullock and Goat Treated Alike
All that was done to the bullock was likewise meticulously done to the goat. Does this not dramatically show that all the members of the body must be made copies of God’s dear Son? Did not all die to their own wills the moment they were slain upon the altar—reckoned dead to human aims, hopes, and ambitions—and thenceforth alive unto God as new creatures?
Yes, we believe that the fat and vital organs of the goat class are presently being burned upon the brazen altar of sacrifice, and picture the love and devotion of the church. As with Jesus, it is only those within the family circle of God who may view these proceedings, watch the smoke of the sacrifice as it rises in the court, and appreciate the zealous activities of the Lord’s consecrated ones.
The incense is also being crumbled upon the coals of fire, representing the faithful performance of consecration vows amid the trials and testings of life. Does not the obedience of the church to the divine will, as with Jesus, cause the sweet perfume to rise upward, penetrating beyond the second veil into heaven itself? Truly, the sacrifices of all the Lord’s people are appreciated by the Heavenly Father and come before him as a sweet-smelling savor, as it were.
But in the camp there was another fire burning, one which consumed the bodies of flesh. Those in the camp resented the stench. Does this not remind us of the words of our Master when he said, “If the world hate you, ye know that it hated me before it hated you. … The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” (John 15:18,20) Have we not witnessed the same rejection and misunderstanding of the followers of the Master as was felt by Jesus himself, in fulfillment of the type? Are we not also endeavoring to be of those who count it a privilege thus to suffer reproaches with him?
A Share in the Sin-offering
If we will but search the Scriptures with open minds, collating and evaluating, the evidence will be seen to be overwhelming that the church has a part in the sin-offering. We were not to be left groping or searching aimlessly. On a doctrine of this kind the foundations of Scripture were to be laid for our enlightenment and joy. Yes, the church does have a share in the sin-offering, and if we are faithful as individuals we may realize this share!
The type is especially helpful in pointing to the double aspect of the sin-offering. The animals had to be slain, their fat and vital organs burned on the altar, and their vile parts burned without the camp, as we have seen. All of this pictured the suffering and sacrificial work of Jesus and the church as it was to be carried out during the Gospel Age. But there was another aspect of the sin-offering which was equally as vital: it concerned the use to which the blood of the animals was put.
In the type, the blood of the sin offering was sprinkled upon the mercy seat in the most holy. The first sprinkling was from the bullock, which represented the value and merit of Jesus’ sacrifice presented to the Father on behalf of himself and his house; that is, on behalf of his body members and the entire household of faith. Paul wrote that “Christ … entered into … heaven itself, now to appear in the presence of God for us.”—Heb. 9:24
This first sprinkling before the bar of Justice canceled the adamic condemnation against the church by imputing Jesus’ merit on her behalf. Throughout the age, as each believer demonstrated his faith in the blood of Jesus by consecration, an individual imputation of Christ’s merit was received. The church had no share in this sprinkling, since all the work was done by Jesus and she acted merely as a recipient of his merit.
The Second Sprinkling
The second sprinkling upon the mercy seat was of blood from the goat, and was made on behalf of the people. Does this mean that Jesus’ sacrifice was efficacious for the church, and that the church’s sacrifice in turn redeems the world? No, we do not think this is the lesson at all! Here is where we must be careful to rely upon the New Testament teachings in order to evaluate the type properly.
The Scriptures are very clear that Jesus’ sacrifice by itself was fully efficacious for both the church and the world. Looking steadfastly at Jesus, John the Baptist declared: “Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29) Later, Jesus spoke of himself as the living bread which would sustain the life of all who ate of it (by appropriating it to themselves); then he said, “The bread that I will give is my flesh, which I will give for the life of the world.” (John 6:51) The Apostle John added his testimony also when he wrote, “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”—I John 2:2
Jesus’ Sacrifice Sufficient
It is clear, then, that Jesus’ sacrifice was all-embracing and all-sufficient. Had God so arranged it, the sacrifice of the church could have been omitted entirely without altering the benefits accruing to the world. The church’s sacrifice is efficacious only as it is counted in as a part of Jesus’ one great offering for sin. “For both he that sanctifieth [Jesus] and they who are sanctified [the church] are all of one: for which cause he is not ashamed to call them brethren.”—Heb. 2:11
As the burning of the animal parts represented the suffering and work of sacrifice, so we believe that the sprinkling of the blood represented the legal aspects of the atonement. It depicted the use to which the merit of Jesus’ sacrifice was to be put, in legally canceling the adamic condemnation. The “blood of sprinkling” is Jesus’ blood, and the church is privileged to share in the second work of sprinkling.
Before the second sprinkling of blood takes place, the mystical body of Christ will have been completed. Her sacrificing will have been finished, and the attainment of her glorious resurrection inheritance will have become a reality. The church will be considered a part of the great High Priest himself. When the final sprinkling is performed, she will be united with him as the glorified Christ, sharing with him, upon the basis of his merit, in this legal work of expiation, as well as in all other works to follow. Praise be to God for this grand preview of the atonement process!
The Scapegoat
But what of the scapegoat, the only animal involved in the atonement day sacrifices that was not directly slain by the priest? Whom did it represent, and what is the connection between the transgressions confessed over it and the sin-offering? We believe the scapegoat represented a class of God’s people who entered the arena of sacrifice but who held back from giving their all and thus failed to carry out their covenant. This class is generally referred to as the “great company,” in contrast to the body of Christ, or the “little flock.” Much could be said concerning it, but we are confining ourselves to the barest description which will place it in perspective.
The Bible details the characteristics of this group. Those who compose it, as with the “little flock,” were all called to the high calling in Christ Jesus. They entered the same race for the grand prize which God has in reservation for the overcomers—the privilege of joint-heirship with Jesus in his kingdom and future glory. However, they failed to run properly: they took their eyes off the prize and consequently failed to gain the chief reward. Instead of receiving the glory, honor, and immortality—the divine nature—reserved for the faithful sacrificers, they will be given a lesser reward. They will be raised as perfect spirit beings with a place “before the throne” as servants in God’s temple.—Rev. 7:9,10,13-17
Present Condition
The present condition of this class of the Lord’s people is not an enviable one. Instead of offering a full, unreserved sacrifice to God, they cleave somewhat to the things of this world. They find themselves trying to maintain a double course, endeavoring to serve God and seeking to find fulfillment in the world as well. In compromising what they know to be their responsibility to the truth, they run into untold grief and suffering. Individually, the Lord provides wilderness experiences which in the end consume their flesh that their “spirits might be saved in the day of the Lord Jesus.”—I Cor. 5:5
As we have seen, the merit of Jesus’ sacrifice will cancel the death condemnation upon the race; this will include an atonement for all the weaknesses and imperfections stemming from the original sin. But there have been other sins committed by the world which do not properly fall under the adamic transgression because they have been committed against some measure of knowledge and light. These sins have been more or less willful and cannot be excused on the grounds of an imperfect inheritance. As such, they would appear to require a just recompense to settle their account.—see Heb. 2:2
Jesus enunciated this principle when condemning the religious hypocrites of his day: “The blood of all the [righteous] prophets, which was shed from the foundation of the world, [shall] … be required of [you and] this generation; from the blood of Abel unto the blood of Zacharias. … I say unto you, it shall be required of this generation.”—Matt. 23:35,36; Luke 11:50,51
What of Sin Against Light?
Thus it appears that the time of trouble which was permitted to come upon the nation of Israel at the close of the Jewish Age was designed to square the account of the sins incurred against God’s righteous people up to that time. But what of the sins against a measure of light and knowledge which have been committed since? Is there a way that God will balance the remaining accounts of the world, particularly for the sins and persecutions carried out against the church? We believe that there is and that the process is partially suggested in the handling of the scapegoat in the tabernacle type.
The high priest was to confess over this goat “all the iniquities of the children of Israel,” representing, we believe, these willful sins of the world. Then it was to be released into the wilderness, where, buffeted by adverse conditions and scorned by men, it would be left to die an unwilling death. Under such conditions, the scapegoat class was destined to learn the utter vanity and worthlessness of coveting the world’s approval. Led by the hand of divine providence, these will at last reach the point of spiritual maturity and be saved, “so as by fire,” having suffered the destruction of their flesh.—I Cor. 3:15
These, we believe, are the tribulations coming upon the scapegoat class—those of God’s consecrated people who have failed to live up to their privileges of sacrifice. Indeed, these sufferings have been fulfilled to some extent in the lives of the great company throughout the Gospel Age, for this class has always existed alongside of the faithful sacrificers. Applying the principle stated by Jesus, it appears that God as a strict accountant will accept these special trials and sufferings, along with the great time of trouble at the close of the age, as an offset to the more or less willful sins of the world accruing since Jesus’ day. Thus will the world’s account of sin against light be fully squared before Christ’s kingdom is ushered in and its attendant blessings begin to flow.
Importance of Self-Examination
What a remarkable preview is recorded here of the development of two different classes of the Lord’s people! May this knowledge cause all of us to examine ourselves and to evaluate our own position before the Lord. Have we endeavored day by day to live up to the terms of our covenant? This covenant is best expressed by the one word, sacrifice. (Ps. 50:5) Have we been faithful in our consecration to the Lord, using our opportunities to serve him and his people? Does our enthusiasm for the truth permeate every fiber of our being and reflect our singleness of purpose? Are we willing to follow our Master through the rugged, steep portions of the Christian pathway and to suffer hardship for his name, if need be?
The choice is ours. If we permit the allurements of this world to attract us; if we allow the heavenly vision to become obscured by the material things of this life; if we hold back from sacrificing some of our strength, time, talent, or means, how can we expect to be of the little flock? Shall we allow friends, or family, personal pleasure, or any earthly advantage to prevent us from gaining the chief prize, that of joint-heirship with our Lord? May we be enabled to say with Paul: “Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”—Rom. 8:37-39
Yes, the plan of God was designed to bless all the families of the earth. Through processes of restitution, man will yet regain his earthly kingdom and the perfection that was lost in Adam. While the night of sin and death has been long indeed, throughout it all, the faithful sacrifices of God’s people have gone forward. They will culminate in joy and blessing to all in the millennial morning, when the High Priest appears in his garments of beauty, and when the glory of the Lord shall be revealed!