Church of God, Carmichael, CA

Shadows of Good Things

Or the Gospel in Type

Russell R. Byrum, 1922

[Original Page Numbers]


CHAPTER VI

THE SACRED SEASONS

(Leviticus 23; Numbers 28, 29)

Day of Atonement (cont.)
(Lev. 16; 23:26-32)

  The sprinkling of the blood of the sin offerings upon the mercy seat had special typical significance and is deserving of further notice. This action was peculiar to this day and these two sin offerings and was the most impressive and significant sprinkling of atoning blood of all those ancient shadows. It was done by him who typified our Savior. It was done with the blood that typified the all atoning blood of Christ. It was done in the very presence of God. It typified Christ's intercession for us in heaven. The blood was sprinkled seven times to represent the completeness of the atonement of Christ. It was put upon the mercy seat or propitiatory, which existed for the very purpose that it with the atoning blood upon it might cover from God's holy eye the broken law in the ark beneath. The mercy seat, this atonement covering which covered and was coextensive in size with the ark which represented God's law, was the culmination of all the Levitical institutions and services in all that ancient sanctuary, and was sprinkled with the blood on this greatest of the sacred seasons. This blood on the mercy seat symbolized the greatest and grandest truth of the Mosaic religion, and typified the most important and glorious fact that ever entered men's minds, that Jesus has atoned for the broken law of God and made possible the salvation of a world of sinners from the wrath of God.

  The other great typical feature of this day was the scapegoat. The two goats together constituted one offering, not two (Lev. 16 :5). The goat that died was typical of Christ dying to atone for your sins, but the scapegoat was typical of him to take away our sins. The first exhibited the means of atonement, the second the effect of it. They are both typical of Christ, and except for the impossibility of one goat typifying both phases, but one goat had been employed. Two goats were here used in the type of Christ and his work as it was necessary to have various articles of furniture to represent the different phases of his saving work.

  Concerning the goat for Jehovah which was to die, nothing is said of the confession of sins over it. Doubtless [117] the usual requirement of the bloody offering was observed, the laying on of the hand of the offerer to signify that he identified himself with the offering. But on the head of the scapegoat Aaron was to lay both his hands, "and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat: . . . and the goat shall bear upon him all their iniquities unto a land not inhabited" (Lev. 16 :21, 22). The prayer which he prayed on this occasion is given by the Mishna as follows: "O Lord, thy people, the house of Israel, have transgressed, they have rebelled, they have sinned before thee. I beseech thee now absolve their transgressions, their rebellion and their sin that they have sinned against thee, as it is written in the law of Moses thy servant, that on this day he shall make atonement for you to cleanse you from all your sins, and ye shall be clean."

  This symbol is very clear. It shows our Savior, not propitiating God, but removing our sins from us. "Behold the Lamb of God, which taketh away the sin of the world." Christ not only died to atone for sin and procure God's favor for us, but he lives now to bear our sins by actual forgiveness of us individually. As far as the east is from the west, so far hath he removed our transgressions from us" (Psa. 103 :12). "Thou wilt cast all their sins into the depths of the sea" (Mic. 7 :19). "Surely he hath borne our griefs, and carried our sorrows . . . The Lord hath laid on him the iniquity of us all" (Isa. 53:4, 6).

  In Heb. 9:1—10:18 the inspired writer contrasts and compares that symbolic sin offering with the true. Aaron took the blood of that goat into the most holy place, but Jesus enters into heaven itself with his own blood to appear in the presence of God for us (Heb. 9:24, 25). Its blood availed only for the purifying of the flesh; but Christ's blood is effectual in purifying the conscience (vs. 13, 14). That sin offering availed for but one year, when remembrance was again made of all the sins of the past; but Christ's blood avails for "eternal redemption" (Heb. 9:25,12; 10:3,4,14). [118] Surely these two goats are a remarkable type worthy of being given by the Author of the glorious truth which they typify.

The Feast of Tabernacles
(Lev. 23:33-43)

  The Feast of Tabernacles is also called "the Feast of Ingathering, which is in the end of the year, when thou hast gathered in thy labors out of the field" (Exod. 23 :16). Both names are descriptive of the nature and purpose of the Feast. It was the third of the three great yearly feasts at which all male Israelites were to meet at Jerusalem. It was observed 15-22 of the seventh month, Tisri, in the autumn, beginning five days after the Day of Atonement. It was held after the corn and wine was all gathered in.

  It was celebrated by the Israelites dwelling for seven days in temporary booths (Lev. 23:42), or tabernacles, made of boughs of trees—hence the name of the feast. These booths were built on the housetops, in the open courts of the homes or of the temple, or in the streets (Neh. 8 :16). The purpose of the booths was to remind the Israelites of their dwelling in tents during the forty years in the wilderness (Lev. 23:43).

  It was a national festival of thanksgiving for the bounteous harvest, not very different in this aspect from the thanksgiving season now observed by Americans for a similar purpose. "Because the Lord thy God shall bless thee in all shine increase, and in all the works of shine hands, therefore thou shalt surely rejoice" (Deut. 16:15). It was a time for rejoicing before the Lord (Lev. 23:40), and of feasting (Neh. 8:10). Probably at this feast the second tithe for festive purposes was used in special feasting before the Lord. It was the gladest of all the seasons of the year. A later Jewish writer has said of this feast that "he had never seen joy who saw not the joy of Tabernacles."

  A third important feature of the observance of this feast was the many sacrifices (Num. 29:12-38). On the [119] first day the burnt offering was to consist of thirteen bullocks, two rams, and fourteen lambs. The same number of rams and lambs was to be offered each day of the seven, but one less of the bullocks each day until on the seventh day but seven were to be offered. Also a kid for a sin offering was sacrificed each day besides the regular daily burnt offering. With each animal for a burnt offering were offered large meat offerings of flour, oil, and wine. A total of 203 animals was sacrificed during the seven days. The eighth day, which was not of this feast, and when the people ceased to dwell in booths, was to be observed as a sabbath with an offering of nine animals besides the regular daily offering. Also the whole law of God was to be read publicly at this feast each seventh year.

  This feast had value to the Israelite especially in awakening in him gratitude to God for his multiplied blessings in a rich harvest and prosperity. The dwelling in booths was a memorial of the wilderness life, it is true, but the Israelites were to remember that life, not for its own sake, but that they might contrast it with their present blessings and thus more clearly recognize God's goodness. Then they dwelt in tents, in Canaan they dwelt in houses; then they had only manna, but in Canaan they had food in great variety and plenty.

  The typical meaning of the Feast of Tabernacles is more difficult to determine than that of any other of the feasts. But a careful consideration of its nature and significance to the ancient people of God in the light of the general principles of typical interpretation, to which we have already referred, will doubtless assist greatly in understanding what is the good thing we now have that was foreshadowed by that feast of rejoicing. The dwelling in booths was but a means to the end of emphasizing the then present blessings of the Israelites, and therefore did not have a large place in typical significance. The ingathering of the harvest merely furnished the occasion for the feast, and was not a part of it. Therefore the typical element must consist in the rejoicing and feasting [120]

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Justification, Sanctification, Unity
Carmichael, California USA

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