p. 5 | Recognized by Patriarchs by J. O. CORLISS

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 27, 1916

Recognized by Patriarchs

By J. O. CORLISS

The Atonement — No. 6

Recognized by Patriarchs

J. O. CORLISS

HAD sin never entered the world and estranged man from his Maker, the work of atonement would have found no place in God's economy: for having created man in his own image for the joy of fellowship, his eternal purpose would have been fulfilled without any redemptory act on his part. But the everlasting love which lay at the foundation of his eternal purpose was not abated by man's forfeiture of his infinite privilege; therefore

the plan for the atonement was laid.

As to just how the knowledge of this rescue plan became known at first among men there is no direct information. But it may be surmised, as Abel, the son of Adam, offered a lamb sacrifice, in token of his acceptance of its provision, that in Eden, after the fall, when the glad news was given to the unhappy first pair that the Seed of the woman would finally bruise the serpent's head, somehow the truth must have been made known that Christ had already agreed to give his life for their redemption. Rev. 13: 8.

When Abraham was called to go from Ur of the Chaldees to Canaan, one of the first acts in that new country was to erect an altar, and to worship the Lord. Gen. 12: 8. Then when the promise was made to him that he and his seed should inherit that land forever, sacrifices were made in acknowledgment of faith in that promise. Gen. 15: 9, 10. In this promise, and in the sacrifice offered at its announcement, Abraham saw Christ, who made the promise, and his heart was gladdened by the sight. John 8: 56.

When the descendants of Abraham went to Egypt and became associated with the heathen worship of that country, they must largely have forgotten the significance of those early offerings, and so lost their knowledge of God and Christ. But true to his promise of love to Abraham (Gen. 15: 13-16), God redeemed that people from their agony of bondage, and at once proceeded to re-establish the service of offerings which would propagate faith in the atonement work of Christ. Among the first commands issued to that people in their wilderness journey to the Land of Promise was to prepare material with which to build a sanctuary for God, that he might dwell among them. Ex. 25: 2-8.

In this very command the essence of the atonement work was made known; namely, that God and the people might be associated together in loving fellowship. But in order that this ideal condition might be met, it was necessary to establish a round of service in preparation for it. A very brief survey of this service is set forth in the epistle to the Hebrews. In chapter nine, verses one to five, a condensed statement of the interior appointment of the wilderness sanctuary is given, and then in the briefest manner the priestly service is mentioned, together with its object.

This is the record: “Now when these things were thus ordained, the priests went always into the first tabernacle [apartment], accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people.” Those tabernacle services pointed to the great plan of atonement work to be accomplished through the Lord Jesus, since the offering of blood there tendered was in behalf of the sinner's need.

But to see more clearly the way this was done, a closer view of the sanctuary itself will be necessary. A rather minute description of this is found in the twenty-fifth chapter of Exodus. A careful reading of this will show its walls to have been of upright boards, the lower ends of which were inserted in silver sockets placed in the ground. On the outside of each of these boards were rings at uniform distances apart perpendicularly, through which ran poles for securing the boards in an upright position. The east end of the building was an exception in the matter of construction. It was inclosed by curtains hung from upright pillars placed at proper intervals along the front. The roof was formed by stretching four curtains, one above the other, over the right beam, the ends of three of which hung to the ground, while the fourth was placed along the ridge as a protection against dampness.

Another hanging fixture, called a veil, stretched across the building inside to form two apartments. This division was made so that the front, or eastern, end of the building would occupy two thirds of its area. This was called the holy place, and the smaller apartment was known as the most holy. Ex. 26: 31-33. In the first-named apartment, just to the right of the entrance, was found the table of showbread, consisting of twelve loaves to represent the sustaining care of heaven for the twelve tribes of Israel. These were placed anew on the table each recurring Sabbath, to indicate that fresh blessings were to be had on God's holy day, to follow through the succeeding week.

Immediately opposite, at the left of the entrance, stood the seven-branched golden candlestick, to represent the seven Spirits of God. At the back end of this outer room, and just in front of the second veil or curtain, stood the altar of incense. From this structure the priest in attendance caused perfumed smoke to arise in behalf of penitent worshipers, to indicate the ascent of grateful prayers to the heavenly country. Rev. 8: 3, 4.

In the smaller apartment, known as the most holy, was placed the ark. This was a chest of wood overlaid with gold. Besides a golden pot of manna in memorial of heavenly bread received, and the generative almond rod, which would keep in mind the delegated heavenly power of the Aaronic priesthood, this ark inclosed the tables of stone on which was inscribed the law of Jehovah, written with his own hand. Deut. 10: 1-5; Ex. 31: 18. The lid of the ark was made of solid gold, with a cherub standing at each end. These cherubim had their wings distended to meet over the center of the cover, which was called the mercy seat. This name designated that place as the point from which the symbol of God's presence would be seen, and whence he would speak to his people. In short, this represented the throne of God, under which rested the ten commandments as the pillars of his government. Ex. 25: 20-22.

It is significant that the mercy seat was placed above the law. Had the law stood above the mercy seat, then its decrees of death for sin (Rom. 6: 23) would have prevailed, relentless of any plea for mercy. But as graciously arranged by decree of the Most High, the presence of the Shekinah of God's glory on the mercy seat, and between the cherubim, was assurance of an open and compassionate ear to the cries of penitence, and of hope for forgiveness for transgression of the law beneath the mercy seat.

But before the final disposition of regretted sin could be made at the mercy seat so compassionately provided, the sacrifice in its behalf must first be offered, as the sinner's contribution toward complete atonement. This was tendered before the door of the sanctuary, where the altar of burnt offerings was erected. But the process through which the final adjustment came, must necessarily be made the topic of another paper.