In addition to the tables of testimony which were given to Moses in the mount, he there received the ritual or ceremonial law, and full instructions in regard to the building of the tabernacle. When this tabernacle was finally completed, the unsurpassed glory of the Lord so rested down upon it that Moses was unable at first to enter. But an audible voice from the divine glory above the mercy-seat spake to him, and bade him come nigh. And there the Lord gave him still further directions in regard to the forms of worship to be carried on in the sanctuary.
(ST July 15, 1880, Art. A, 1)
It is this law of ceremonies, which was to find its fulfillment in the death of Christ, when type should meet antitype, that is so frequently in our day confounded with the moral law of ten commandments, which was engraven by the finger of God upon stone, and which is as enduring as the throne of Jehovah.
(ST July 15, 1880, Art. A, 2)
Some speak of the Jewish age as a Christless period, without mercy or grace. To such are applicable the words of Christ to the Sadducees, “Ye know not the Scriptures, neither the power of God.” The period of the Jewish economy was one of wonderful manifestations of divine power. So glorious was the revealing of this presence that it could not be borne by mortal man. Moses, who was so highly favored of God, exclaimed, “I do exceedingly fear and quake.” But God strengthened him to endure this excellent glory, and to bring from the mount a reflection of it upon his face so that the people could not look steadfastly upon it, but were obliged to withdraw from him. Jesus brought his gospel to Adam in the promise of a Redeemer which should bruise the serpent's head. His gospel was preached to Abraham, to Jacob, and to Moses.
(ST July 15, 1880, Art. A, 3)
The very system of sacrifices was devised by Christ, and given to Adam as typifying a Saviour to come, who would bear the sins of the world, and die for its redemption. Through Moses, Christ gave definite directions to the children of Israel in regard to the sacrificial offerings. This was to impress the minds of the worshipers that something of vastly more importance than the mere outward act was signified by these ordinances. How solemn the thought that Christ was here giving directions in regard to a religious service, which, although it may seem to some as a meaningless and exacting round of forms, was designed to represent his own ministry and death.
(ST July 15, 1880, Art. A, 4)
Only clean and precious animals, those which would best symbolize Christ, were accepted as offerings to God. The filthy swine, the devouring lion, and beasts of like character which subsist on animal food, were not to be brought. Every offering was to be without spot or blemish, the very best of the kind. From this, those who follow Christ now should learn that he will accept of no meager offering or service. The most perfect and valuable treasure of Heaven was given for man's salvation, and God will receive only the dearest and most precious gift from him in return. The Father in giving his Son poured out in one gift all the excellence of Heaven for man, and those who prize this gift will make their offerings of the things they most value, and withhold nothing which God has bestowed upon them wherewith to honor and glorify his name.
(ST July 15, 1880, Art. A, 5)
By the act of bringing the offering to the sanctuary, the individual confessed himself a sinner, deserving the wrath of God, and signified his repentance and faith in Jesus Christ, whose blood would remove the guilt of the transgressor. By placing his hands upon the head of the victim the sin of the individual was transferred to the victim, and in his suffering the sinner saw Christ typified, when he should give himself as a sacrifice for our sins. The Lord signified his acceptance of the offering by causing it to be consumed upon the altar.
(ST July 15, 1880, Art. A, 6)
The system of sacrifices and offerings was a most expensive one to ancient Israel. Continual offerings were to be made. But God required nothing less of them, and they did it willingly. Men in our day, who profess to be followers of Jesus Christ, and yet who choose to gratify self and increase their possessions rather than render to God that which he requires of them in tithes, in offerings, and in gifts, and in giving themselves to his service, are inexcusable. The more we do in the cause of our Master, the more we have to do with, and the greater will be our willingness and pleasure in doing.
(ST July 15, 1880, Art. A, 7)
The Lord left it with his people anciently to decide for themselves what they would give to his service. It was expressly stated that the poor could give less valuable offerings, such as a dove, or pigeon; but the same care and exactness in preparation were needed as for the more expensive offerings. Here is a lesson to all, that the poor are as precious in the sight of God as the most wealthy, if they are only willing and obedient. The parents of our Saviour were poor. The only offering they could bring for the priceless gift of the Son of God, was a pair of turtle doves, or two young pigeons. But the most humble offering is accepted if it is all that the poor can bring. It is for the encouragement of such that this instance in the history of Jesus is placed on record.
(ST July 15, 1880, Art. A, 8)
In many cases the poor give more freely, and make more of a sacrifice in their simple, dove offerings, than do the more wealthy who give of their abundance, and feel no personal inconvenience. These freewill, cheerful gifts, simple as they may be, are far more acceptable and fragrant in the sight of God than thousands of gold and silver coming from those grudgingly bestow the gift.
(ST July 15, 1880, Art. A, 9)
The Israelites were forbidden to eat the fat or the blood. “It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.” This law not only related to beasts for sacrifice, but to all cattle which were used for food. This law was to impress upon them the important fact that if there had been no sin there would have been no shedding of blood. The blood flowing from the victim in idolatrous sacrifices was frequently eagerly drank by the people, and confused ideas was the result.
(ST July 15, 1880, Art. A, 10)
The blood of the Son of God was symbolized by the blood of the slain victim, and God would have clear and definite ideas preserved between the sacred and the common. Blood was sacred, inasmuch as through the shedding of the blood of the Son of God alone could there be atonement for sin. Blood was also used to cleanse the sanctuary from the sins of the people, thus typifying the blood of Christ which alone can cleanse from sin. The fat was to be used in sacrificial offerings with the beasts, but in no case was it a suitable article of food. If used, disease would be the sure result.
(ST July 15, 1880, Art. A, 11)
The offerings brought to the sanctuary were to be without spot or blemish. Had one stain of sin rested upon our Redeemer, his sacrifice would not have secured the salvation of man. Christ was under no obligation to become man's sacrifice. He was above law. But he took upon him the form of a servant, and went without the camp, bearing our reproach. He suffered without the gates of Jerusalem, thereby signifying that he died not only for Israel, but for all the world. Himself sinless, he was made sin for us, and upon him were laid all our iniquities. But when he came to the nation whom he came to save, they received him not, but crucified him. Here type met antitype. The ceremonies of the Jewish worship were then no longer needed; for the great Sacrifice to whom all other sacrifices pointed had now been offered. The middle wall of partition between Jew and Gentile was broken down, and all nations, tongues, and people, were invited to partake of the salvation purchased at so great a cost.
(ST July 15, 1880, Art. A, 12)
While the death of Christ, as we have seen, brought the law of types and shadows, or the ceremonial law, to an end, it did not in the least detract from the dignity of the moral law, or make it void. On the contrary, the very fact that Christ died to satisfy the claims of that law, shows the immutability of its character.
(ST July 15, 1880, Art. A, 13)
The Missionary
Laborers with Christ EGW
The true followers of Christ will be laborers with him. They will feel their obligations to do for others, to use the talents committed to their trust to the glory of God. They will love their brethren, and be in harmony with them. They will love their fellow-men as Christ has given them example, and will make any sacrifice if they can by so doing persuade souls to leave their sins and be converted to the truth.
(ST July 15, 1880, 1)
But many who profess the truth seem to have no realizing sense of their responsibility before God. They do not realize that they are required to strive to enter in at the strait gate; for many will seek to enter in and will not be able. No one can occupy a neutral position—doing nothing to encourage others and doing nothing to hinder others. Says Christ, “They that gather not with me scatter abroad.” There are none who have reasoning powers but that have some influence; and that influence is used to encourage souls, by an example of earnest, persevering efforts to advance the cause of Christ; or it serves to hinder them, by a careless indifference in these things. We are either doing the work of Christ to save souls, or the work of Satan to lead to perdition.
(ST July 15, 1880, 2)
The young may exert a powerful influence for good, if they will put away pride and selfishness, and devote themselves to God. If they will educate themselves to make this work their first interest; if they will sacrifice pleasure and inclination, for the truth's sake, and learn to bear burdens for others, the blessing of Heaven will rest upon them. God will be to them wisdom and strength. He will glorify himself by working with and through those who wholly follow him. “If any man will serve me, him will my Father honor.” But there must be in the heart a willingness to yield all, even themselves upon the altar of God.
(ST July 15, 1880, 3)
The character and disposition of the real Christian will be like the Master. The truth deeply rooted in the heart will spring up and bear fruit unto righteousness. Their words and works are the channels through which the pure principles of truth and holiness are conveyed to the world. Especial blessings and privileges are for those who love the truth, and walk according to the light they have received. If they neglect to do this, their light will become darkness; if they become self-sufficient, the Lord leaves them to their own wisdom. But mercy and truth are promised to the humble in heart, the obedient and faithful.
(ST July 15, 1880, 4)