The Burnt Offering

The whole burnt offering had its origin at the gate of the garden of Eden (Genesis 4:4; 8:20) and extended to the cross; and it will never lose its significance as long as mankind is subject to temptation and sin. The entire sacrifice was laid upon the altar and burned (Leviticus 1:2–9) typifying not only a surrender of sin, but a consecration of the entire life to the service of God.

Wherever the people of God sojourned during the patriarchal age, rude altars of stone were erected, upon which to offer their whole burnt offerings (Genesis 12:7, 8; 13:4, 18; 35:3). After the long period of Egyptian bondage, Israel was so prone to idolatry that the Lord had the brazen altar built in the court of the tabernacle, and instead of burnt-offerings being offered anywhere by the father of the household, they were brought to the sanctuary and offered by the priests of divine appointment (Deuteronomy 12:5, 6). There were special occasions when burnt offerings were offered in other places than the sanctuary, as the sacrifice offered by David on the threshing-floor of Ornan (2 Samuel 24:18–25) and the memorable sacrifice offered by Elijah upon Mount Carmel (1 Kings 18:31–38).

The accounts of the burnt-offerings in the Bible are a history of wonderful victories when individuals drew near to God by putting away their sins and surrendering their lives and all they possessed to the service of the Lord. Abraham’s great test of faith was a burnt-offering upon Mount Moriah (Genesis 22:2–13). Gideon’s wonderful victories dated from the whole burnt offerings offered before the Lord when he, by those offerings, showed he surrendered all to the Lord to be consumed on the altar as the Lord directed (Judges 6:21–28).

The whole burnt offering was a type of the full consecration that must come into every life that God can use to His glory. Paul urged the fulfilling of the antitype in the following words: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). The offering of the most costly animal was only an abomination to the Lord unless it was accompanied by the surrender of the heart and life of the one who offered it (Isaiah 1:10, 11; Amos 5:22).

This principle was beautifully illustrated in the Saviour’s passing by as of little value the large gifts of the rich who offered only for display, and stating that in the valuation of heaven the two mites which the poor widow gave with a heart full of love, were of more value than all the wealth given for vain display (Mark 12:41–44). The Lord regards the gifts and offerings made by His people to carry forward His work on the earth as “an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God,” and He pledges to supply all their needs (Philippians 4:16–19). “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22).

The whole burnt offering was offered as an atonement for sin (Leviticus 9:7). The individual making the offering laid his hands on the head of the animal, confessing his sins (Leviticus 1:4; Numbers 8:12); and then, if it was from the flock or the herd, with his own hands he took its life. If the burnt offering was a bird, the priest killed the offering. The blood was sprinkled round about upon the brazen altar, in type of the cleansing blood of Christ, and then the offering was burned upon the altar.

Every morning and evening a lamb was offered at the sanctuary as a whole burnt offering (Exodus 29:38–42). Each Sabbath day four lambs were offered, two in the morning and two in the evening (Numbers 28:9,10). These sacrifices typified a re-consecration of the whole congregation each morning and evening to the service of God.

Since the shadow has met the substance, it would be hollow mockery to offer burnt offerings morning and evening now; but the type had lost none of its significance, and contains lessons for us; for “to love Him [God] with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices” (Mark 12:33).

The heart filled with love to God and our fellow-men is an offering always acceptable to God. In order to keep the heart in this condition, it must be filled with the life-giving word of God. The Lord regards a “knowledge of God more than burnt offerings” (Hosea 6:6).The individual who will sacrifice selfish interests and pleasures sufficiently to take time morning and evening to study God’s word, will experience that love in the heart which always has been and ever will be far more acceptable to God than “whole burnt offerings and sacrifices.”

The Cross and Its Shadow, 132–134, Stephen N. Haskell, The Bible Training School, 1914.

The More Excellent Ministry, Part II

As stated at the beginning of Part I of this article, the Book of Hebrews contains a lot of information in an area to which we need to give a little thought. This article will address the Christology of the Book of Hebrews, the Christology of the apostle Paul in Hebrews. When you think of the word Christology, you think of theology—theos is God; logos is wisdom and knowledge. Hence, theology is the knowledge of God. We use that to talk about the nature of God and the work of God. Christology is the nature of Christ and the work of Christ.

Hebrews is the treatise on Christology given to us by the apostle Paul, and it is unique; it is different from the others. In Matthew, Mark, and Luke, we have what you could call a Christology by narration. John shifts the emphasis quite a bit toward what Jesus said, so we would call that a Christology by quotation. In Hebrews, Paul gives a Christology by comparison.

In Part I, we had worked our way through Hebrews to the seventh chapter.

Levites

In Hebrews 7:10, 11, and going on from there, Paul talks about the Levitical priesthood. This discussion of the Levites finishes out chapter 7, and we have here that Christ is greater than the Levites. This is the next comparison.

Verse 22 introduces a subject that Paul enlarges upon later: “By so much was Jesus made a surety of a better testament.” Some people say that the word, better, is the key word in Hebrews. Jesus is better all the way through—better testimony, better covenant.

Better

Hebrews 8:6 begins talking about the better covenant: “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.”

What are the better promises? The better promises of God. In the first covenant, the promises of the people figured largely, but in the new covenant are the promises of God. This is enlarged upon all the way through chapter 8.

Let us return, though, to the first few verses of chapter 8, because here we find that there is a better sanctuary. You see, after comparing Christ with prophets, Christ with angels, Christ with Moses, Christ with Aaron, Christ with Abraham, and Christ with Levites, Paul now compares the covenants and the sanctuary.

“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.” Verses 1, 2. The better sanctuary! If Paul could only get the people to accept all of these things, they would not be disturbed at all when the temple is destroyed.

The discussion of the better sanctuary picks up again in chapter 9. “Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary.” Verse 1. The sanctuary is then described. This is all very interesting and very valuable, but we have the picture that Paul is comparing the two covenants; he is comparing the two sanctuaries; and now he is comparing the two dedications.

Two Dedications

The two dedications—the earthly sanctuary dedication—and the heavenly sanctuary dedication are now compared.

“For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” Hebrews 9:13, 14. Paul again enlarges upon this subject, and then, in verses 21 and 22, he states:

“Moreover he” (that is, Moses) “sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission.”

But now, notice the change.

“[It was] therefore necessary that the patterns of things in the heavens should be purified with these;” (that is, the earth purified with these) but the heavenly things themselves with better sacrifices than these.” Verse 23.

So, he says that a dedication ceremony was conducted when the earthly tabernacle was finally built and in order, but had never been used. During this dedication ceremony, Moses sprinkled the Ark of the Covenant and all the things that were there with the blood of dedication, but Paul states that the one in heaven was sprinkled with the blood of Jesus Christ.

Ellen White wrote on that a statement, which has been misunderstood by some, when she said, “Still bearing humanity, he ascended to heaven, triumphant and victorious. He has taken the blood of his atonement into the holiest of all, sprinkled it upon the mercy-seat and his own garments.” The Youth’s Instructor, July 25, 1901. Some people have not recognized that that was the dedication.

Two Sacrifices

Beginning with verse 24, Paul settles in for his long comparison of the two sacrifices: “For 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.”

Paul’s emphasis has been on quality. Christ is greater. Christ is higher. Christ is better. Christ is more glorious. Now he compares the two sacrifices and points out, over and over again, one particular thing: the sacrifices made on earth had to be done repeatedly, but the sacrifice of Christ was so much greater, it only had to be done once.

This will be shown several times as we go through the next few verses, beginning with verse 25: “Nor yet that he should offer himself often, . . . ”—not often. If we were making a comparison list of the earthly and the heavenly, on the first entry under the heavenly caption would be “not often.”

“ . . . as the high priest entereth into the holy place every year” (on the earthly side, you would put, “every year”) “with the blood of others; For then must he often have suffered since the foundation of the world:” (and there is the second “not often” referring to the heavenly) “but now once” (there is the third reference—once, but not often) “in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once” (here again, this is another “once”) ‘‘offered to bear the sins of many.” Verses 25–28.

A Continuation

The same thing continues in chapter 10:

“For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually” (put that on your list under earthly) “make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those [sacrifices there is] a remembrance again [made] of sins every year.” Verses 1–3. (On the earthly side, put “every year.”)

More of this type of thing continues all the way through to verse 11: “And every priest standeth daily” (put “daily” under the earthly column) “ministering and offering oftentimes” (put “oftentimes” under the earthly column) “the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever,” (put “one forever” on the heavenly side) “sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.” Verses 11–14.

Do you see what Paul is telling us here? He is reinforcing, over and over and over again, that the sacrifice of Jesus Christ is infinitely greater, infinitely better than the sacrifice of animals. He says that the animals could not of themselves take away sin; they are symbols of the greater.

The remainder of the Book of Hebrews is on practical godliness. Although it is wonderfully rich material, we will leave it for another time.

Ten Comparisons

Is the apostle Paul’s message of Christology clearer now? Let us review the ten things he has compared:

  1. Christ and prophets. Christ is greater than the prophets.
  2. Christ and angels. Christ is higher and greater than the angels.
  3. Christ and Moses. Christ is greater and higher than Moses.
  4. Christ and Aaron. Christ is greater than Aaron.
  5. Christ and Abraham. Christ is greater than Abraham.
  6. Christ and the Levites. Christ is greater than the Levites.

Paul then compares:

  1. the two covenants,
  2. the two sanctuaries,
  3. and finally the two sacrifices.
  4. He also compares the two dedications in the sanctuaries.

With these ten comparisons, Paul tries to prepare the Hebrew’s mind, knowing that when the Hebrew would bow in the early morning for his morning worship, in his mind he would be thinking that at this moment, or sometime near this moment, in that glorious temple in Jerusalem, “A priest is sacrificing a lamb to cover my sins.”

Now, the Hebrew is going to bow down in his early morning worship, but there is not going to be a lamb in the temple. What emptiness! And the same thing will happen when it is time for his evening worship. As he bows in his home for his evening worship, his mind goes to the fact that there in that glorious temple, at this hour, a priest is sacrificing a lamb for his sins. But now there is not a priest; there is not a lamb; there is not a temple. What an awful emptiness the Hebrew could experience!

The Greatest

But if Paul has managed to persuade the Hebrews of what he is telling them, if they have internalized this and really taken it into their systems, they are not concerned about it at all, because Jesus Christ is still there. He is the greatest sacrifice of all.

They do not need to look around for a Levite, and be disturbed because they cannot find any Levites.

They do not need to look around for a priest and be disturbed because they cannot find any priests, because the greatest Priest of all is there.

Oh, there are so many places where we could compare the Hebrews’ situation with our modern situation!

Atonement

Let us look to the Spirit of Prophecy and see the richness of Ellen White’s understanding of the writings of the apostle Paul, as well as her understanding of everything else in the Bible.

Ellen White makes reference to the atonement, using the phrase, “made atonement,” at least 11 times. Read these:

“He [Christ] bore the curse of the law for the sinner, made an atonement for him, that whosoever believeth in Him should not perish.” God’s Amazing Grace, 177.

The apostle Peter, commenting on the writings of the apostle Paul, said, “There are some people who wrest them to their own destruction.” (11 Peter 3:16.) Here are some passages from Ellen White’s writings that some people “wrest to their own destruction.” That will become clear as we proceed.

“He [Christ] has made an atonement for us.” In Heavenly Places, 71.

“Christ has made an atonement for the sins of the whole world.” Lift Him Up, 235.

“Christ has made an atonement for you.” Medical Ministry, 44.

“Christ has made atonement for every sinner.” “Ellen G. White Comments,” Seventh-day Adventist Bible Commentary, vol. 4, 1178.

“Jesus has made atonement for all sins.” Ibid., vol. 5, 1145.

“He [Christ] made an atonement.” That I May Know Him, 100.

“On the cross of Christ the Saviour made an atonement for the fallen race.” The Signs of the Times, December 17, 1902.

Notice in this next quote a combination thought, making and made in one paragraph. There before the throne of God, “He [Christ] is making intercession for those who by faith come to God. He presents them to the Father, saying, ‘By the marks of the nails in My hands, I claim pardon for them. I have made an atonement for them.’ ” Ibid., December 30, 1903. [Emphasis added.] Christ is making atonement while, He says, “I have made atonement.” Now, hold that in your mind as we go along. Do not wrest this.

“Jesus . . . made an atonement for us.” Manuscript Releases, vol. 14, 81.

“He [Christ] has made an atonement for sin.” Battle Creek Letters, 56.

Quality of the Atonement

Next, we have the phrase, “full atonement.” Ellen White is talking about the quality of that atonement, as was Paul.

“Christ made a full atonement.” Lift Him Up, 345.

“How full the atonement of the Saviour . . . .” Testimonies, vol. 4, 124.

“The precious blood of Christ was of such value that a full atonement was made for the guilty soul, and this was to Paul his ‘glory.’ ” The Signs of the Times, November 24, 1890.

“For which He [Son of God] had now made a full atonement.” The Youth’s Instructor, May 2, 1901.

Then, Mrs. White uses the word, complete, incorporating it into the phrase, “complete atonement.”

“God has accepted the offering of His Son as a complete atonement for the sins of the world.” The Faith I Live By, 91.

“In the wisdom of God it [the atonement] was complete.” The Signs of the Times, December 30, 1889.

“In every part his sacrifice was perfect; for he could make a complete atonement for sin.” The Youth’s Instructor, June 14, 1900.

“We are to rejoice that the atonement is complete.” Review and Herald, November 11, 1890.

“His [Christ] atonement was complete in every part.” The Signs of the Times, July 31, 1901.

Additional Phrases

“[Christ] offered in man’s behalf a complete sacrifice to God. By virtue of this atonement, He has power to offer to man perfect righteousness and full salvation.” The Faith I Live By, 50.

“He [Christ] planted the cross between Heaven and earth [watch this], and when the Father beheld the sacrifice of His Son, He [the Father] bowed before it in recognition of its perfection. ‘It is enough,’ He [the Father] said. ‘The Atonement is complete.’ ” Review and Herald, September 24, 1901.

“A perfect atonement was made.” Lift Him Up, 319.

“Then a perfect atonement was made.” That I May Know Him, 73.

Atonement for Us

Then we will look at present tense phrases: “Our great High Priest is making the atonement for us.” The Great Controversy, 623.

Right here is where the Calvinist begins to scream, “No, no, no! You are belittling the cross of Jesus Christ. It was all done on the cross.” No, it was not! Christ is now making an atonement for us.

“Today He [Christ] is making an atonement for us before the Father.” “Ellen G. White Comments,” Seventh-day Adventist Bible Commentary, vol. 7-A, 481.

“Our Mediator stands before the mercy-seat making an atonement for his people.” Review and Herald, May 6, 1884.

“Jesus is engaged in a special work in our behalf, making an atonement for us.” Ibid., November 24, 1885.

“He is making an atonement for his people.” Ibid., April 8, 1890.

“Christ is in the heavenly sanctuary. And what is He doing? Making atonement for us. . . . He will make an atonement for all who will come with confession.” The Ellen G. White 1888 Materials, vol. 1, 127.

Final Atonement

We now come to a difference. These things that we have just read have been seized upon by the Calvinists among us and by the Calvinists that are not among us. The Calvinists who are not among us rage at them; the Calvinists who are among us are embarrassed by them, because of the argument of the Calvinists that it was all done on the cross, which is totally unscriptural. But here we find Ellen White’s superior knowledge clearly revealed to us. The richness of her understanding—her total grasp of the theology, the Christology—of the situation, because we have a new phrase introduced: “final atonement.”

“So in the great day of final atonement and investigative judgment . . . .” The Great Controversy, 480.

“The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement.” Patriarchs and Prophets, 357.

If we read through the first 15 chapters of Leviticus, we will find 18 statements where it says that the sinner comes and an atonement is made. In 8 of those 18 statements, the words are added, “the sin is forgiven.” Then, in the sixteenth chapter, we read about the great day of atonement. Five verses there tell us that those very same people must have an atonement made for them on the great day of atonement. That is the final atonement. Those who argue that there is no final atonement simply are not following Scripture.

“His [Christ] work as high priest completes the divine plan of redemption by making the final atonement for sin.” Manuscript Releases, vol. 10, 157.

“As the priests in the earthly Sanctuary entered the Most Holy once a year to cleanse the Sanctuary, Jesus entered the Most Holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by his mediation, and to cleanse the Sanctuary.” Spiritual Gifts, vol. 1, 162.

Understanding

Ellen White understood the apostle Paul very, very well. She understood the whole Bible very, very well. This understanding came not because she was so brilliant, not because of her own abilities, but because the Holy Spirit led and guided her. Ellen White is telling us the truth of this whole message.

The apostle Paul’s message was given to turn the people’s attention away from buildings. Do not fasten your faith to a building. That building may be swept away someday.

Do not fasten your faith to a priesthood, a ministry. That priesthood may be gone someday.

Do not fasten your faith to the sacrifice of lambs and bullocks and goats; that all ended one day.

Fasten your faith to the One who never changes. He always will be there.

If we understand correctly those things that are written for our instruction and guidance, we recognize that there is likely to come a time for every single one of us when all earthly supports will be gone. It is going to boil down to the same experience that came to Joseph and Daniel. We must come to the place where we look realistically at the situation and say, “I am down here, and my Lord Jesus Christ is up there. That is all there is, but that is enough.”

Our great High Priest is standing before the throne of God, and we know that He is never going to leave that job until that job is done. He is always there, always doing His work, and He will do it until His work is totally finished. We have nothing to fear, except our human weakness and our human inabilities, and the Lord can take care of that, if we will let Him.

Dr. Ralph Larson has completed forty years of services to the Seventh-day Adventist Church, as pastor, evangelist, departmental secretary, and college and seminary teacher. His last assignment before retiring was chairman of the Church and Ministry Department of the Seventh-day Adventist Theological Seminary Far East. His graduate degrees were earned from Andrews University in Berrien Springs, Michigan, and Andover-Newton Theological Seminary in Boston, Massachusetts. He now lives in Cherry Valley, California. His evangelistic sermons have resulted in more than five thousand persons being baptized into the Seventh-day Adventist Church.

Editorial – Types and Shadows, Part VI

The great Teacher’s wisdom in limiting the measure of our researches in earthly directions, called the attention of all to his legislation from the very foundation of our world,—to a code of morals, pure, simple, and practical, unencumbered by the long years of types and sacrifices, which passed away when the only true Sacrifice, Jesus, the only begotten Son of God, was offered for the sins of the world. His lessons to his disciples are received by all who would become his disciples, to the end of time. These lessons discharge his followers from the bondage of the ceremonial law, and leave them the ordinance of baptism to be received by repentance and faith in Jesus Christ as the only one who can take away sin.

“The ceremony of feet-washing and the Lord’s Supper, in its simplicity and spirituality, is to be observed with true solemnity, and with hearts full of thankfulness. Its participants are not to exhaust their powers of thought or their physical powers on outward forms and ceremonies. All the vigor of mind and the healthfulness of body are to be fresh to engage in the work of the gospel, to lead souls from sin into the upward path of holiness. In this ordinance is presented the necessity of economizing all the thoughts, all the energies, all the affections and faculties, to wear Christ’s yoke, to come into partnership with him in seeking to save the souls that are perishing without God and without hope in the world. . . .

“God treats the human agencies connected with himself with a heavenly respect. The whole of God’s law is of this character. Taking off every oppressive weight that man would lay upon his fellow man, he prescribes only that which is absolutely necessary for his physical, mental, and moral well-being. He imbues man with the attributes of God, and builds up the human character after the divine similitude, a goodly fabric of spiritual beauty and perfection.

“In order to do this, in order that man might be in partnership with the great firm of heaven, Christ’s lessons, from the beginning to the close of his life, taught humility before God. This would lead man to a love for his brother,—a spirit of love and forbearance toward all for whom Christ has died. Genuine humility is expressed in the words: ‘Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, and of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.’ [1 Peter 3:3, 4.] Humility is the lesson which Jesus has given in all his teachings all through his ministry, by both precept and example. He raised this precious attribute out of the dust in which it had been trodden, and clothed it with the garments of his own righteousness. ‘Blessed are the poor in spirit,’ he says; ‘for theirs is the kingdom of heaven.’ [Matthew 5:3.]” Review and Herald, June 21, 1898.

Editorial – Types and Shadows, Part IV

In the last three editorials, we have studied Colossians 2:14–17. Last month we learned that theology has been used numberless times to gain control of other people’s minds and finally to control them entirely. There are still people today with the same Gnostic attitude attempting to gain control of the church of God by dictating various practices for believers to follow in regard to eating, drinking, working, dressing, feast days, methods of Sabbath observance, ad nauseum.

Concerning this, Paul said, “Let nobody give judgment of you, wishing in humility of mind and worship of angels, which he has seen [some Greek manuscripts read ‘which he has not seen’; we will not discuss this difference here], pushing into without cause, being puffed up by his fleshly mind, and not holding onto the Head, out of whom all the body, through the joints and ligaments, having been supplied and having been joined together, will grow with the growth of God. If you have died with Christ from the elements of the world, why, as living in the world, are you subject to ordinances [or decrees; the same root as in verse 14]—‘Do not touch, do not taste, do not finger,’ which things are all unto perishing in the process of being used— according to the commandments and teachings of men [Gnostics]? Which things have a reputation for wisdom in self-imposed worship [the word for worship could also be translated ‘man-made religion’] and humility of mind and severe treatment of the body, not in any honor for the indulgence of the flesh.” Colossians 2:18–23. The last clause of verse 23 shows us clearly that this man-made religion has no value in controlling physical passions.

Previously, in stating that these religious observances were shadows of things to come, if we allow the Bible to interpret itself, the fact that these religious observances were shadows of things to come would have to refer to the Jewish ceremonial system with its animal sacrifices and yearly sabbaths and feast days (see Leviticus 23) and monthly feast days (see Hebrews 8:1–5; 10:1–4).

Many people have not noticed, when reading Colossians 2:17, that the verb, “is,” has been added. It is very common in both Hebrew and Greek texts for the translator to feel forced to add a form of the verb “to be” (such as “is,” “was,” “will be,” “are,” or “were”) to aid the English reader in understanding what is being read. The problem comes when, in order to aid readability, the meaning of the text is changed, which is what perhaps has been done in Colossians 2:17. If we did not add any words and gave the text a free translation to aid readability, it would read approximately as follows, beginning with verse 16: “Therefore do not let anybody judge you in eating or drinking or in respect of a feast or a new moon or of Sabbaths, (which are a shadow of things coming), except the body of Christ.” Or, if we were to paraphrase the text to simplify its meaning, so that all could immediately understand, the paraphrase would read approximately as follows: “Do not let anybody but the body of Christ judge you concerning your religious practices, which are symbols of the future.”

The believers are not to allow individuals (Gnostics) to usurp the teaching authority of the church—the body of Christ—itself. They are not to allow the practices of the old covenant or any type of man-made religion (human rules which had never been agreed to by the apostles and the elders of the church) to usurp the authority of the church—the body of Christ—which was instructed by the apostles themselves and which, as a body, had authority, as long is it abided by the foundational teachings of the prophets, apostles, and Jesus Christ, the chief Cornerstone.

Editorial – Types and Shadows, Part III

In the last editorial, we began looking at Colossians 2:14–17. A minimum of nine lines of evidence was given showing that the law described in this passage of Scripture could not have been the Ten Commandment Law. But it is not enough to begin to understand that this passage is not talking about the Ten Commandments. We want to know what this passage is really saying. Since very large treatises have been written about this passage, it is not possible to be exhaustive, and to conserve space, we will look one by one at a number of details.

  1. It has been recognized by Bible commentators for many years that Paul was attempting to correct certain Gnostic practices, which had crept into the church at Colossae. (Gnostics believed that they had secret knowledge about God, humanity, and the rest of the universe of which the general population was unaware.) Gnosticism was one of the major heresies which troubled the New Testament Church and which the apostles fought against so vehemently that the debate fills large sections of the New Testament. One of the major thrusts of the Gospel of John was to attack Gnostic teachings coming into the church. In 1 Timothy, 1 John, Philippians, Ephesians, and the Book of Revelation, some of the ideas of Gnosticism are again attacked. As with any major heresy, there were several branches or flavors, one of which was antinomianism (the belief that, under the gospel dispensation of grace, the moral law is of no use or obligation because faith alone is necessary to salvation).
  2. The Christian is not to let any person judge him in regard to eating and drinking and religious practices. Rather, he is to recognize that he will be judged by God and not by any human court. (See 1 Corinthians 4:3, 4.) In Romans 14, when Paul clearly teaches not to judge others concerning worship days, he states strongly that we will all give an account of ourselves concerning worship days to the Lord. (See Romans 14:4–13.)
  3. In addition to eating and drinking, there are three other religious observances about which the Christian is not to let any person (notice that person is singular, and this word is singular in the Greek text) judge him. These three religious observances are (1) feast, (2) new moon, and (3) sabbaths. Although the word for sabbath is in the plural, this plural word is often used in a singular sense and is often used to refer to the seventh day Sabbath. (For examples of the word sabbath used in the plural with a singular meaning in English, see Mark 1:21; 2:23, 24; Luke 4:16; 13:10; Acts 13:14; 16:13.)
  4. There is a stated reason that the Christian is not to allow any other person (i.e., a Gnostic) to judge him concerning religious observances and that is that, first of all, these religious observances are shadows of coming things. Second, these religious observances had been seized upon by Gnostics as a way to gain control of the church. Theology has been used numberless times to gain control of other people’s minds and finally to control them entirely. There are still people today with the same Gnostic attitude attempting to gain control of the church of God by dictating various practices for believers to follow in regard to eating, drinking, working, dressing, feast days, methods of Sabbath observance, ad nauseum.

To be continued . . .

Editorial – Types and Shadows, Part II

In Colossians 2:14–17, Paul speaks about a law. This passage, garbled in some Bible translations and often used by theological opponents of Seventh-day Adventists as proof texts as to why Christians do not need to keep the Sabbath, requires detailed review.

For this law, Paul gives a number of clear specifications and descriptions: (1) He says that Jesus has “wiped away that which was against us,” called the (2) “handwriting of the decrees or ordinances.” (3) These decrees or ordinances “were contrary to us.” The Greek word used means to be opposed, hostile, contrary, in opposition or opposition to someone or something. (4) This law was taken out of our midst and (5) nailed to the cross. (6) He disarmed or despoiled the rulers and authorities, exposing them and publicly triumphing over them in the cross. (7) Therefore, do not let anyone judge you in food, (8) in drink, (9) in respect of a feast, (10) of a new moon, (11) or of Sabbath or Sabbaths, (12) which things are a shadow of things about to be, (13) but the body is of Christ. (Verses 18–23 help provide contextual understanding of these verses.)

We will consider each of these specifications:

(1) According to the New Testament, it was the ceremonial law, not the moral law, which was against us. For example, Peter refers to the ceremonial law (circumcision symbolized the whole law) as a yoke which neither our fathers nor we were able to bear. (Acts 15:10.) Paul refers to it as a yoke of bondage. (Galatians 5.) The moral law, or Ten Commandments, is never referred to as a yoke of bondage but is described as a law of liberty. (James 2:10–12.)

(2) The Ten Commandments are never referred to in Scripture as being handwritten. This one fact alone proves conclusively that Paul is not here referring to them. The Ten Commandments were written by the finger of God, and not by human hand. (Exodus 24:12; 31:18.)

(3) The ceremonial law was declared by the apostles to be “contrary to us,” but the moral law is described as being given to us because God loves us, and it is not burdensome to keep. (1 John 5:3; Deuteronomy 33:2, 3.)

(4) The Ten Commandments are described as impossible to ever be taken away (Luke 16:17; Psalm 89:34), but this law is taken away. We know, therefore, that this law cannot be the Ten Commandment Law.

(5) The New Testament is definite about which law was nailed to the cross. Paul says, in Galatians 3, that there was a law added because of transgression. As explained in the previous editorial, there could not even be transgression without the moral law. The law added, because of transgression, was the ceremonial law, which was only to exist until the coming of Christ. Also, Paul says that this added law was commanded through messengers, or angels, in the hand of a mediator. He says that a mediator is not of one, but God is one. This again proves that he was not talking about the Ten Commandment Law, because it was not given through angels or messengers, nor ordained in the hand of a mediator. This law was given by God Himself, not through messengers, and it existed before there was a mediator or a need for one. (Galatians 3:19, 20.) Therefore, the law that was nailed to the cross would have to be the ceremonial law.

(7) Colossians 2:16 begins with the word, “therefore.” The context is clear that Paul is talking about the ceremonial law, not the Ten Commandments. “Therefore,” shows that what he says next continues to refer to the ceremonial law.

(8–11) Each of these descriptions would have to be referring to the ceremonial law. To make this fact absolutely certain, Paul says, in verse 17, “which things are a shadow of things to come.” The ceremonial ordinances, whether new moons, feast days, or yearly sabbaths (these yearly sabbaths were “beside the sabbaths of the Lord,” Leviticus 23:4–38), were all shadows of things to come, but the seventh day Sabbath was never a shadow of things to come. It was a memorial of creation, as distinctly stated in Exodus 20:8–11.

Bible Study Guides – Two Laws

July 29, 2012 – August 4, 2012

The People of the Ark

Key Text

“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” Galatians 3:24.

Study Help: Patriarchs and Prophets, 363–373.

Introduction

“[Galatians 3:24 quoted.] … The Holy Spirit through the apostle [Paul] is speaking especially of the moral law. The law reveals sin to us, and causes us to feel our need of Christ and to flee unto Him for pardon and peace by exercising repentance toward God and faith toward our Lord Jesus Christ.” Selected Messages, Book 1, 234.

1 THE ETERNAL MORAL LAW

  • What was one of the purposes for which Jesus came into the world? From what does He save us? Matthew 1:21. How can we recognize sin in our life? Romans 3:20; 7:7, 12; Psalm 19:7.

Note: “It was because the law was changeless, because man could be saved only through obedience to its precepts, that Jesus was lifted up on the cross.” The Desire of Ages, 763.

“By His [Christ’s] perfect obedience He has made it possible for every human being to obey God’s commandments.” Christ’s Object Lessons, 312.

“Without the law, men have no just conception of the purity and holiness of God or of their own guilt and uncleanness. They have no true conviction of sin and feel no need of repentance.” The Great Controversy, 468.

  • How did Christ relate to the moral law? Isaiah 42:21; Matthew 5:17–20, 27, 28; Luke 16:17, 18. What did Paul write about the moral law? Romans 2:12, 13, 17, 21–27; 3:31; 8:7.

Note: “Satan is seeking to destroy the force of the Ten Commandments, urging his agents to declare that Christ nailed them to His cross. The cross is an immutable argument of the unchangeable character of the law of God. Christ died in order that a way might be provided for saving the sinner, in meeting the demands of the broken law.” The Signs of the Times, March 12, 1896.

2 WHICH IS WHICH?

  • Which law is called “a schoolmaster,” and why? Galatians 3:24.

Note: “When the mind is drawn to the cross of Calvary, Christ by imperfect sight is discerned on the shameful cross. Why did He die? In consequence of sin. What is sin? The transgression of the law. Then the eyes are open to see the character of sin. The law is broken but cannot pardon the transgressor. It is our schoolmaster, condemning to punishment. Where is the remedy? The law drives us to Christ, who was hanged upon the cross that He might be able to impart His righteousness to fallen, sinful man.” Selected Messages, Book 1, 341.

“What law is the schoolmaster to bring us to Christ? I answer: Both the ceremonial and the moral code of ten commandments.

“Christ was the foundation of the whole Jewish economy. The death of Abel was in consequence of Cain’s refusing to accept God’s plan in the school of obedience to be saved by the blood of Jesus Christ typified by the sacrificial offerings pointing to Christ. Cain refused the shedding of blood which symbolized the blood of Christ to be shed for the world. This whole ceremony was prepared by God, and Christ became the foundation of the whole system. This is the beginning of its work as the schoolmaster to bring sinful human agents to a consideration of Christ the Foundation of the whole Jewish economy.

“All who did service in connection with the sanctuary were being educated constantly in regard to the intervention of Christ in behalf of the human race. This service was designed to create in every heart a love for the law of God, which is the law of His kingdom. The sacrificial offering was to be an object lesson of the love of God revealed in Christ—in the suffering, dying victim, who took upon Himself the sin of which man was guilty, the innocent being made sin for us.” Ibid., 233.

  • What does the Bible say about the ceremonial law? Ephesians 2:15; Colossians 2:14; Hebrews 10:1.

Note: “The ceremonial law was to answer a particular purpose in Christ’s plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ.” The Faith I Live By, 106.

3 SHADOWS OF THINGS TO COME

  • Why did the ceremonial law—the shadow of future things—come to an end? Colossians 2:16, 17, 20; Hebrews 10:4; 9:11, 12, 15.

Note: “There are many who try to blend these two [legal] systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to His sacrifice and His priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the Hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ ‘took … out of the way, nailing it to His cross.’ Colossians 2:14.” Patriarchs and Prophets, 365.

“God’s people, whom He calls His peculiar treasure, were privileged with a two fold system of law; the moral and the ceremonial. The one, pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other, given because of man’s transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 6, 1094.

  • Who was among the first to offer an animal sacrifice, and what did this represent? Hebrews 11:4; John 1:29; Hebrews 9:28.

Note: “The typical service and the ceremonies connected with it were abolished at the cross. The great antitypical Lamb of God had become an offering for guilty man, and the shadow ceased in the substance.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 6, 1061.

“Our Saviour, in His life and death, fulfilled all the prophecies pointing to Himself, and was the substance of all the types and shadows signified.” Selected Messages, Book 1, 231.

4 THE BLOOD OF CHRIST IN SYMBOLS

  • Why were animal sacrifices required? Hebrews 9:22; 10:10–14.

Note: “In the plan of redemption there must be the shedding of blood, for death must come in consequence of man’s sin. The beasts for sacrificial offerings were to prefigure Christ. In the slain victim, man was to see the fulfillment for the time being of God’s word, ‘Ye shall surely die’ [Genesis 2:17]. And the flowing of the blood from the victim would also signify an atonement.” The Review and Herald, March 3, 1874.

“The sacrificial offerings were ordained by God to be to man a perpetual reminder and a penitential acknowledgment of his sin and a confession of his faith in the promised Redeemer. They were intended to impress upon the fallen race the solemn truth that it was sin that caused death.” Patriarchs and Prophets, 68.

  • After the children of Israel had suffered under bondage in Egypt, what special service was introduced to be more specific in the representation of Jesus Christ? Leviticus 23:5; I Corinthians 5:7, 8.

Note: “It was Christ’s desire to leave to His disciples an ordinance that would do for them the very thing they needed—that would serve to disentangle them from the rites and ceremonies which they had hitherto engaged in as essential, and which the reception of the gospel made no longer of any force. To continue these rites would be an insult to Jehovah.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 5, 1139, 1140.

“He [Christ] kept the moral law, and exalted it by answering its claims as man’s representative. Those of Israel who turned to the Lord, and accepted Christ as the reality shadowed forth by the typical sacrifices, discerned the end of that which was to be abolished.” Selected Messages, Book 1, 231.

  • What was the blood of animals unable to accomplish? Hebrews 7:19; 10:4. How only is complete cleansing obtained? Acts 4:12.

5 DONE AWAY

  • On many occasions in the history of the Jewish nation, what was so very difficult for them to understand? Isaiah 1:11–15. Why? Isaiah 1:6. What did the early Christians therefore understand?

Note: “The Jews had prided themselves upon their divinely appointed services; and they concluded that as God once specified the Hebrew manner of worship, it was impossible that He should ever authorize a change in any of its specifications. They decided that Christianity must connect itself with the Jewish laws and ceremonies. They were slow to discern to the end of that which had been abolished by the death of Christ, and to perceive that all their sacrificial offerings had but prefigured the death of the Son of God, in which type had met its antitype rendering valueless the divinely appointed ceremonies and sacrifices of the Jewish religion. …

“He [Paul] knew that the typical ceremonies must soon altogether cease, since that which they had shadowed forth had come to pass, and the light of the gospel was shedding its glory upon the Jewish religion, giving a new significance to its ancient rites.” Sketches from the Life of Paul, 64, 65.

“[In Acts 15:13–29]. It was his [the apostle James’] sentence that the ceremonial law, and especially the ordinance of circumcision, be not in any wise urged upon the Gentiles, or even recommended to them.” Ibid., 69.

  • While the Jews used the sacrificial system as a license to sin, what type of sacrifices was God really seeking? Psalm 51:17–19; Isaiah 1:16–18.

Note: “Paul did not bind himself nor his converts to the ceremonies and customs of the Jews, with their varied forms, types, and sacrifices; for he recognized that the perfect and final offering had been made in the death of the Son of God. The age of clearer light and knowledge had now come. And although the early education of Paul had blinded his eyes to this light, and led him to bitterly oppose the work of God, yet the revelation of Christ to him while on his way to Damascus had changed the whole current of his life. His character and works had now become a remarkable illustration of those of his divine Lord. His teaching led the mind to a more active spiritual life, that carried the believer above mere ceremonies. …

“He preached the cross of Christ.” Sketches from the Life of Paul, 105.

REVIEW AND THOUGHT QUESTIONS

1 Why do we need to have a clear understanding of the principles of the Ten Commandments?

2 Why did the death of Christ make the entire ceremonial law no longer valid?

3 What are we actually doing if we continue to keep the ceremonial law—including the Passover—after the crucifixion?

4 Whose blood do we need in order to have actual cleansing from sin?

5 Because there are statutes directly connected to the ceremonial law, as well as to the moral law, which ones are we to study and implement today?

Extra Reading

“The Jews had become familiar with the offering of blood, and had almost lost sight of the fact that it was sin which made necessary all this shedding of the blood of beasts. They did not discern that it prefigured the blood of God’s dear Son, which was to be shed for the life of the world.” The Desire of Ages, 589, 590.

“The moral law was never a type or a shadow. It existed before man’s creation, and will endure as long as God’s throne remains. God could not change nor alter one precept of His law in order to save man; for the law is the foundation of His government. It is unchangeable, unalterable, infinite, and eternal. In order for man to be saved, and for the honor of the law to be maintained, it was necessary for the Son of God to offer Himself as a sacrifice for sin. He who knew no sin became sin for us. He died for us on Calvary. His death shows the wonderful love of God for man, and the immutability of His law.” Selected Messages, Book 1, 239, 240.

“The Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes.” Early Writings, 33.

“After Christ died on the cross as a sin offering, the ceremonial law could have no force. Yet it was connected with the moral law, and was glorious. The whole bore the stamp of divinity, and expressed the holiness, justice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life-giving sanctifying Spirit to all who believe?” Lift Him Up, 147.

© 2005 Reformation Herald Publishing Association, Roanoke, Virginia. Reprinted by permission.