J. O. CORLISS by John O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 31, 1916

J. O. CORLISS

By John O. Corliss

The Atonement — No. 11

J. O. CORLISS

Its Significance to the Work at Large

It is in place at this point in our studies to draw certain conclusions. The review of the work done in the earthly sanctuary revealed a regular system of service, which must have been intended to direct the faith of the Israelites toward a permanent plan of salvation. Indeed, the writer of the book of Hebrews points out that this system was the foreshadowing of Christ's work as priest in behalf of the world. Paul even affirms that the earthly sanctuary itself was built like the one God showed Moses when holding the interview with him in Mt. Sinai, at the same time that the divine law of the ten commandments was given to him. Ex. 19:18, 20; 34:1-4; Heb. 8:5.

The sanctuary presented to Moses as a pattern from which to build the earthly one, was built by the Lord himself. Heb. 8:1, 2. But Inspiration tells more than this. After speaking of the daily work in the first apartment, performed by the underpriests, the account says that the high priest went alone once each year into the second, or inner, apartment of the sanctuary, where he offered blood for the errors (ignorance) of his people. Heb. 9:1-7. Then follows the conclusion,—that by all of this service the Holy Spirit signified that the way into the holiest of all, that is, the heavenly sanctuary, was not yet clearly set forth, but the earthly service was a figure, or shadow, of the heavenly in both gifts and sacrifices, until the better service through Christ should be established by the gift of his life and the offering of his blood for sin. Heb. 9:8-11, 22-26.

But how could all the daily and yearly services in the earthly sanctuary truly typify the service of Christ as high priest in the heavenly sanctuary? In other words, how could the work allotted to the earthly underpriests be represented in the heavenly service? Could angels serve with Christ in carrying out his purpose as the world's high priest? The question might better be put in some such form as this: If it were necessary for Christ, in preparation for his priestly duties, to become united to humanity in its common likeness, and so learn its needs and the appropriate remedy for supplying them (Heb. 2:14-18; 4:15), how could angels, who have never sinned and have experienced nothing of earth's sorrows, as the result of human weaknesses, be fitted to assist in the heavenly priesthood?

This need was happily provided for. When the Lord arose from the dead, his triumph embraced more than his own release from the grasp of the king of terrors. With him came forth from the grave many saints (Matt. 27:52, 53), who also were destined to be associated with him in his work for others. When he ascended on high, these were led in his train, to receive the gifts in store for them. Eph. 4:8. While the personnel of these risen ones is not revealed, it is fair to infer that they were all fitted, by their earthly experiences, for their heavenly work.

There is, however, much that we may know of these highly favored ones, as we read of their work after their resurrection from the dead. In a wonderful vision given on the isle of Patmos, the prophet beheld a sealed book about to be opened in the presence of the “Lion of the tribe of Judah” (the Lord Jesus Christ), which contained and enumerated the persecutions of men for righteousness' sake, and the sympathy felt for them in the courts of glory. When this book was taken in hand by Christ, among others who fell down in worship before him were “four and twenty elders,” and they poured out their hearts before him in a wonderful song, saying: “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.” Rev. 5:9, 10.

These “elders” were clothed in white (Rev. 4:4), the proper raiment of the priesthood (Ex. 39:27), and were those redeemed by Christ's blood.

Another feature about this heavenly priesthood is worthy of consideration, and that is the number represented in the course of service. Looking back to the adjustment of the earthly priesthood in the time of David, who was a man after God's own heart (1 Sam. 13:14), the record shows that the arrangement was made according to the chief survivors of the two sons of Aaron, namely, Eleazar and Ithamar. Sixteen of these were descendants of the former, and eight of the latter. These twenty-four were made heads of the various departments of the sanctuary work, and their sons were divided by lot to serve in the various courses. The correspondence of this number, twenty-four, in the courses of the heavenly priesthood, is at least presumptive evidence that even the number of priests in each course of the typical services is preserved in the heavenly work.

The appointed day for Israel's atonement came after the yearly accumulation of sins in the sanctuary, and the work of that day was to cleanse the sanctuary of this aggregated sin-uncleanness of the house of Israel. Lev. 16:19. This was said to be the figure, or shadow, of the real atonement to be secured by Christ's ministration in the heavenly sanctuary. Heb. 8:2, 6, 11, 12. Whatever a shadow of anything discloses, must be real in the substance which casts the shadow. Therefore the real atonement must be the final summing up of the world's guilt or innocence, as was reflected in the typical service of Israel's day of atonement, in order to settle eternally the destiny of each individual case. So all the true confessions of sin, which are laid on Christ to be borne by him, he in turn, as the high priest, will lay on the author of sin, the real scapegoat,—Satan,—and have them borne by him into oblivion. But only those sins thus laid on Christ by confession, can he lay off on the head of their originator. So if any one does not choose to benefit by the heavenly plan, he must bear his own sins, and take the consequent results.

In a previous study it was seen that the cleansing of the heavenly sanctuary of sins there accumulated through confession, was announced to take place at the close of the twenty-three hundred symbolic days. Dan. 8:14. Investigation revealed that these days ended in 1844 A. D. This, then, without doubt, was the time when the closing work was begun in the sanctuary above by the heavenly High Priest. From that point forward the work of deciding the cases of all men for weal or woe has been going on, in preparation for the final issue of the Lord's second coming, to separate the good from the bad, and to take his own to dwell with him in glory.

All through the ages, this finale has been seen by the eye of faith. As far back as Enoch, only the seventh generation from Adam, it was prophesied of the two classes which will be recompensed at the second earthly presence of

the Master. His coming will be after he has laid aside his priestly garb, and ceased his mediatorial work in man's behalf. Then he will come to execute righteous judgment in accordance with the decisions rendered in the courts of the heavenly sanctuary.

This crowning event cannot be far away, since the closing work for mankind has been so long in progress. Already nearly an entire generation has come and gone since the time of the heavenly atonement began. But we know, from the assurance of the Lord, that the generation will not pass until all is finished. The end therefore cannot be far away.

Glendale, Cal.