FRANCIS MONROE BURG by Francis Monroe Burg

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jun 11, 1914

FRANCIS MONROE BURG

By Francis Monroe Burg

Moses and Christ — No. 2

FRANCIS MONROE BURG

THE priestly work of Christ in behalf of man's salvation is set forth in its most essential phases in the types and shadows that are peculiar to the books of Moses.

Before considering this typical system the reader is asked to note some statements of the New Testament relative to the sanctuary which is in heaven and the ministration of Christ there as our Intercessor and High Priest. It is definitely stated that there is a sanctuary in heaven: "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8: 1, 2. No clearer language could be used to show that in heaven there is a sanctuary where the intercessory work of Christ in his priestly office is performed. It is further stated by this same writer: "Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Heb. 9: 24. So the mediatorial work of Christ in behalf of sinners centers in the subject of the sanctuary.

We have only to form a proper conception of the great importance of Christ's intercessory work and of his wonderful sacrifice, in which his ministry has its merit and efficacy, to appreciate the meaning and value of the typical system as found in the books of Moses, which shadow forth the death of Christ and his work in heaven for the salvation of man.

Words would fail us if we should attempt to picture the sacrifice and the sufferings of Christ for sinners. The following portrayal from the pen of one who has had a deep insight into the things of God is offered to the reader: —

'Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor, that he might redeem us from the condemnation of the law. The guilt of every descendant of Adam was pressing upon his heart. The wrath of God against sin, the terrible manifestation of his displeasure because of iniquity, filled the soul of his Son with consternation. All his life Christ had been publishing to a fallen world the good news of the Father's mercy and pardoning love. Salvation for the chief of sinners was his theme. But now with the terrible weight of guilt he bears, he cannot see the Father's reconciling face. The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced his heart with a sorrow that can never be fully understood by man. So great was this agony that his physical pain was hardly felt.'

'Satan with his fierce temptations wrung the heart of Jesus. The Saviour could not see through the portals of the tomb. Hope did not present to him his coming forth from the grave a conqueror, or tell him of the Father's acceptance of the sacrifice. He feared that sin was so offensive to God that their separation was to be eternal. Christ felt the anguish which the sinner will feel when mercy shall no longer plead for the guilty race. It was the sense of sin, bringing the Father's wrath upon him as man's substitute, that made the cup he drank so bitter, and broke the heart of the Son of God.'

'With amazement angels witnessed the Saviour's despairing agony. The hosts of heaven veiled their faces from the fearful sight. Inanimate nature expressed sympathy with its insulted and dying Author. The sun refused to look upon the awful scene. Its full, bright rays were illuminating the earth at midday, when suddenly it seemed to be blotted out. Complete darkness, like a funeral pall, enveloped the cross. "There was darkness over the whole land until the ninth hour." There was no eclipse or other natural cause for this darkness, which was as deep as midnight without moon or stars. It was a miraculous testimony given by God that the faith of after generations might be confirmed.'

'In that thick darkness God's presence was hidden. He makes darkness his pavilion, and conceals his glory from human eyes. God and his holy angels were beside the cross. The Father was with his Son. Yet his presence was not revealed. Had his glory flashed forth from the cloud, every human beholder would have been destroyed. And in that dreadful hour Christ was not to be comforted with the Father's presence. He trod the wine press alone, and of the people there was none with him. . . .'

'The spotless Son of God hung upon the cross, his flesh lacerated with stripes; those hands so often reached out in blessing, nailed to the wooden bars; those feet so tireless on ministries of love, spiked to the tree; that royal head pierced by the crown of thorns; those quivering lips shaped to the cry of woe. And all that he endured — the blood drops that flowed from his head, his hands, his feet, the agony that racked his frame, and the unutterable anguish that filled his soul at the hiding of his Father's face — speaks to each child of humanity, declaring, It is for thee that the Son of God consents to bear this burden of guilt; for thee he spoils the domain of death, and opens the gates of paradise. He who stilled the angry waves and walked the foam-capped billows, who made devils tremble and disease flee, who opened blind eyes and called forth the dead to life, offers himself upon the cross as a sacrifice, and this from love to thee. He, the Sin-bearer, endures the wrath of divine justice, and for thy sake becomes sin itself.'

To this great gift of God and the sacrifice of his Son, man owes his hope of redemption. To dispense the grace "that bringeth salvation" Christ stands in his office of intercessor in the sanctuary above. The work that is being done there in behalf of a fallen world is the one great "mystery" that commands the interest and holds in spellbound admiration all the heavenly intelligences. When this work is done, the eternal ages will be employed in telling the "exceeding riches of his grace in his kindness toward us through Christ Jesus."

Returning now to the writings of Moses, it will be noticed how this intercessory work of Christ is prefigured. In the twenty-fifth chapter of Exodus we are told of the first steps that were taken toward the building of the earthly sanctuary: "And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. . . . And let them make me a sanctuary; that I may dwell among them." Ex. 25: 1-8.

The sanctuary was a rectangular edifice with two apartments, namely, the holy place and the most holy place, each apartment containing certain articles of furniture. In and about this building were carried forward from day to day a system of rites and ceremonies, the nature of which and the purpose of which show the wonderful importance of this remedial system as we find it set forth in the writings of Moses. The whole system pointed forward to, and was typical of, the ministration of our High Priest in the sanctuary above; or, to use the terms of the apostle in speaking of the earthly sanctuary and the work performed there by the priests: "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount." "It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Heb. 8: 5; 9: 23.

So, as already noted, the Saviour, speaking of Moses, said, "He wrote of me." Christ as the Saviour of men was the great theme, the one topic, the first and the last, of Moses' writings. In the subject of the sanctuary and its services is shadowed forth in a most clear and impressive manner the work of our great Mediator and High Priest through which we have hope of redemption.

Moses bore testimony concerning Christ as the Great Teacher, or Prophet, using the term found in his writings. He said, quoting Jehovah's words to him concerning Christ: "I will raise them up a Prophet from among their brethren, like unto thee, and will put my words

in his mouth; and he shall speak unto them all that I shall command him." Deut. 18: 18.

To show conclusively that Moses had reference to Christ in this language, note the words of Peter: "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." Acts 3: 22, 23.

Moses was "faithful . . . as a servant." Heb. 3: 5. In the performance of his duties he faithfully filled the place of a servant and maintained a servant's attitude. In all his teaching he pointed the people to the Great Teacher sent from heaven as the hope of salvation.

The next article will further show the work of Christ as it is set forth in the types and shadows.

Los Angeles, Cal.