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                           "God loveth a cheerful giver"
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                      DAILY LESSON STUDY PLEDGE    As one who greatly desires to improve my knowledge of the Scriptures, I pledge myself to the careful and prayerful study of some portion of my Sabbath school lesson each day of the week.

                   Lesson 1, for July 3, 1948

                   The New Covenant
LESSON SCRIPTURE: Heb. 8:6-13.
MEMORY VERSE: "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Heb. 8:12.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 274-316.

NoTE.—The word "mediator" is not found in the Old Testament. It comes in the New Testament from two words, one meaning "middle," the other "to go," hence a mediator was literally a go-between. See 1 Tim. 2:5. Christ is to bring rebellious man back to God by His work as mediator.
The Aaronic priesthood is superseded by that of Christ; the Mosaic media- torship has given way to that of Christ ;% the old covenant gives place to the new and better one in Christ Jesus.    2. What did "the book of the covenant" contain which Moses read to the people? How was it ratified? Ex. 24:3-8.

NoTE.—"Moses had written—not the Ten Commandments, but the judg- ments which God would have them observe, and the promises, on condition they would obey Him. He read this to the people, and they pledged themselves to obey all the words which the Lord had said. Moses then wrote their solemn pledge in a book, and offered sacrifice unto God for the people. 'And he took the book of the covenant, and read in the audience of the people, and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the cove- nant, which the Lord hath made with you concerning all these words.' The people repeated their solemn pledge to the Lord to obey all that He had said, and to be obedient."—Spiritual Gifts, vol. 3, p. 270, or Facts of Faith, vol. 1, p. 270.    3. What is given as a reason for the second covenant? With whom did the fault lie? What did God say He would do? Heb. 8:7, 8.

NoTE.—These statements agree with the translation in verse 8 which we noted, "finding fault with them." Here God says the reason why a new cove- nant became necessary was "because they continued not in My covenant, and I regarded them not." God found fault with the people.   7. Under the new covenant, where does God purpose to write His law? Heb. 8:10, first part.

NOTE.—It is one thing to have the law written on stone ; it is another thing to have it written on the mind and in the heart. If the law is in our hearts, we are on New Testament ground.
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 NOTE.—" 'They [Israel] have turned aside quickly out of the way which I commanded them. They have made them a molten calf, and have worshiped it.' . . . God's covenant with His people had been disannulled. . . . As they had broken their covenant with God, so God had broken His covenant with them."—Patriarchs and Prophets, pages 318-320.


                     THE BOOK OF HEBREWS
   This book, by M. L. Andreasen, is the lesson help for the studies on
 Hebrews during the remainder of this year. It is especially helpful and
 essential for this quarter's studies. Every member should read the
 assignments given in connection with the weekly lesson.
   Secure a copy now. The price is $1.30 cloth; $2 de luxe.


                                  [5]

                 The Mosaic Sanctuary    LESSON SCRIPTURE: Heb. 9:1-7.    MEMORY VERSE: "Let them make Me a sanctuary; that I may dwell among them." Ex. 25:8.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 317-323, 366- 371, 412-415.

NoTE.—The candlestick in the sanctuary was seven-branched, made en- tirely of pure gold, and had seven lamps upon it. These served to give light in the first apartment of the sanctuary, as there were no windows in the build-. ing. Exodus 25:31-40 describes this candlestick in detail.
In the first apartment in the sanctuary was also the table of shewbread, made of wood overlaid with gold. Ex. 25:23. On this table the shewbread was placed each Sabbath. Ex. 25:30; Lev. 24:8.    4. What name is given to the shewbread? What is the table called? Num. 4:7; Lev. 24:5, 6.

NOTE.—The "holiest of all," or the "most holy," was so called because in this place God dwelt between the cherubim. Ex. 30:6 ; 1 Sam. 4:4.
It will be noticed that the veil here is called the "second veil." The first veil was at the entrance of the first apartment.   6. What article is mentioned first as belonging to the second apartment? Heb. 9:4, first part.

NOTE.—This is explained by 1 Kings 6:22. The golden altar was "by the oracle," stood near the veil, pertained to the holy of holies, and is so considered here. See Exodus 30:1-6, "before the veil" ... "before the mercy seat."- The incense offered to God was understood as being present on the mercy seat.
"The most important article of furniture in this apartment was the altar of incense. It was about thirty-six inches in height, and its top was eighteen inches square. This altar was overlaid with pure gold, and around its top was a crown, or molding of gold. It was on this altar that the priest in the daily service placed the coals of fire taken from the altar of burnt offering, and the incense. As he put the incense on the coals on the altar, the smoke would ascend, and as the veil between the holy and the most holy did not extend to the top of the building, the incense filled not only the holy place but also the most holy. In this way the altar of incense, although located in the first apart- ment, served the second apartment also. For this reason it was put 'before the veil that is by the ark of the testimony before the mercy seat that is over the testimony,' where God was to meet with His people. E. 30:6."—M. L. Andreasen, The Sanctuary Service, page 25, new ed.   7. What important piece of furniture is next mentioned? What was in the ark? Heb. 9:4, last part.

NoTE.—The ark was the most important article of furniture in the sanctu- ary. In it were the two tables of the law, about which the whole service re- volved. The ark also contained the golden pot that had the manna, and Aaron's rod.
"God has highly honored His holy law. The ark of the testament, con- taining the law engraven on tables of stone, was the symbol of His presence with His people. This sacred ark was interwoven with the national history of the Israelites as well as with their religious faith. It was with them in their wanderings in the wilderness; and when the people passed over Jordan to take possession of the promised land, by the command of God the ark was borne by the priests into the midst of the river, and there remained until all Israel had passed over in the path that through the favor of God had been opened for them. It was often borne by the armies of Israel as a token that God was with His people, and made their cause His own. When this was the case, their
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NoTE.—In the sanctuary two cherubim of beaten gold shadowed the mercy seat. Ex. 25:16-20. In Solomon's temple two additional angels were placed on the floor beside the ark. 1 Kings 6:23-28.
"Four heavenly angels always accompanied the ark of God in all its journeyings, to guard it from all danger, and to fulfill any mission required of them in connection with the ark."—Spiritual Gifts, vol. 4, p. 102.    10. Where did the priests always go in? Heb. 9:6.

                   Lesson 3, for July 17, 1948
      The Daily Service: Burnt Offerings    LESSON SCRIPTURES: Ex. 29:9, 15-25, 38-42; Lev. 1:1-17.    MEMORY VERSE: "The sacrifices of God are a broken spirit: a broken and a contrite heart, 0 God, Thou wilt not despise." Ps. 51:17.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 372-376.

NoTE.—The offerer killed the sacrifice, and cut it in pieces after removing the skin. The priests ministered the blood, sprinkling it round about upon the altar of burnt offering.   7. After the animal was killed and skinned, what did the priests do? How much was burnt on the altar? What was this offering made by fire said to be? Lev. 1:7-9.

NOTE.—The wood was laid "in order." The parts of the animal were also laid "in order." Though the entire sacrifice was all to be burned, the inwards and the legs were first to be washed—a seemingly unnecessary work. All this denotes and teaches order and cleanliness.
Burnt offerings were called "a sweet savor unto the Lord." They stood for dedication and consecration to God. Paul draws a lesson from the burnt offerings when he says: "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." Rom. 12:1.    8. What procedure was followed in case a sheep or a goat was offered? Lev. 1:10-13.

NorE.—The procedure was practically the same as in the case of the bullock. The important part, the blood, was sprinkled round about upon the altar, and the whole animal was burned on the altar. It should be noted that the skin was not included in what was burned on the altar. That was given to the officiating priest. Lev. 7:8.    9. If the offerer could not afford to bring a bullock or a lamb, or did not choose to do so, what might he bring? How was this offering killed and the blood ministered in such cases? Lev. 1:14, 15.

Non.—Burnt offerings were offerings of consecration and of dedication. When we today consecrate ourselves to God, we do what formerly was signi- fied by the burnt offering.
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NOTE.—At the consecration of Aaron and his sons, burnt offerings were used in addition to sin offerings. It was the custom to bring these two offerings together. Sin offerings atoned for specific sins, burnt offerings for general sinfulness. This can perhaps best be illustrated by what we do today. We may have done something wrong, and ask God to forgive us. In olden times this would require a sin offering. After we have confessed our sin, we add to our prayer: "And if there are other sins we do not know about, forgive these also." This would have required a burnt offering. Hence, as stated above, sin offerings atoned for specific sins, burnt offerings for general sinfulness.    13. On what occasions did Job offer burnt offerings? For whom did he offer them? What did he say they might have done? Job 1:4, 5.
NoTE.—This illustrates one purpose of the burnt offerings and shows that these offerings were really prayers to God. Job did not know, but feared his sons might have sinned. So he offered burnt offerings for them.
The burnt offering was in some ways the highest sacrifice in Scripture, for all of it ascended from the fire as a sweet savor unto God. The Hebrew word for "burnt offering" really means that which "ascends" or "goes up." Noah's offerings in a new world were of this order. Gen. 8:20, 22.         ,
Leviticus 1:3 indicates that the offerer "shall offer it of his own voluntary will," and throughout chapter 8 we see the words, "and he brought" (verses 14, 18, 22), showing the readiness of the victim also. Notice this voluntary spirit in Jesus: "He is brought as a lamb to the slaughter." Isa. 53:7. "He was led." Acts 8:32. "And led Him away to Annas first." "Then led they Jesus from Caiaphas." John 18:13, 28. "Then came Jesus forth." "He brought Jesus forth." "And they took Jesus, and led Him away. And He bearing His cross went forth." John 19:5, 13, 16, 17.


                   Lesson 4, for July 24, 1948

                           Meal Offerings    1. Of what did the meat offerings consist? What part was burnt on the altar? What was done to the remnant? Lev. 2:1-3.

NOTE.—"As an oblation of first fruits ye shall offer them." (R. V.) Leaven and honey might be used in the "oblation of the first fruits." Compare Leviti- cus 23:17; 2 Chronicles 31:5.
When the Lord calls us out of the world, He invites us to bring all our sin- ful tendencies and cherished worldliness to Him. He wants us to come as we are. While God is not pleased with sin and it is not a sweet savor to Him, and while its symbol, leaven, must not come on the altar, God wants us to come to Him with all our sin and self-righteousness. Having come, we are to lay all at His feet. Then we are to go and sin no more.    5. What is said of the use of salt? In what offerings was it to be used? Lev. 2:13.
NoTE.—"In the ritual service, salt was added to every sacrifice. This, like the offering of incense, signified that only the righteousness of Christ could make the service acceptable to God. Referring to this practice, Jesus said, `Every sacrifice shall be salted with salt.' Have salt in yourselves, and have peace one with another.' All who would present themselves 'a living sacrifice, holy, acceptable unto God,' must receive the saving salt, the righteousness of our Saviour. Then they become 'the salt of the earth,' restraining evil among men, as salt preserves from corruption. But if the salt has lost its savor; if there is only a profession of godliness, without the love of Christ, there is no power for good. The life can exert no saving influence upon the world."—The Desire of Ages, page 439.    6. What is said of the meal offering of first fruits? Lev. 2:14-16.

NOTE.—Meal offerings signified submission and dependence upon God. As burnt offerings stood for surrender of the life, so meal offerings were an ac- knowledgment of God's sovereignty and man's stewardship. Before partaking of the fruit of the earth, the devout Israelite would present a portion to God who graciously accepted it as a sweet savor, and as "a thing most holy." Verse 10. Meal offerings acknowledged that God was the giver of all good things, that He proyides food and all else with which our lives are blessed.
"Even before the tithe could be reserved, there had been an acknowledg- ment of the claims of God. The first that ripened of every product of the land,
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 ANSWER.—This offering represents perfection and excellence, which are found in the great antitype, Jesus, and which cover our human deficiencies. It is typical of a perfect life in which self and possessions are given to God.
                          Peace Offerings    8. Of what did the peace offering of the herd consist? Lev. 3:1.

10. What was burned on the altar? Lev. 3:3-5.

NorE.--The three kinds of peace offerings mentioned are thanksgiving, vow, and voluntary offerings. Of all of these the priest received his part, and the rest belonged to the offerer. The flesh was to be eaten the same day or the second day, but not the third. Lev. 7:16-18. This necessitated that others join in the eating.
Peace offerings were joyous occasions of thanksgiving. They were a com- munal meal in which the offerer, his family and friends, and the priests par- ticipated.    15. What spiritual lessons come to us through the peace offer- ings as related to Jesus?

ANSWER.—"He is our peace." Eph. 2:14. "We have peace with God through our Lord Jesus Christ." Rom. 5:1. See also Colossians 1:21, 22; 2 Corinthians 5:18.
This peace offering had communal meanings. The Lord's portion was burned on the altar (Lev. 3:14-17) ; the priest received a portion (Lev. 7:33, 34) ; the rest belonged to the individual, who could invite any ceremonially clean friend to share it with him (Lev. 7:16-21). It was the most joyous of all the sacrifices. Compare Revelation 3:20. Also note similarities in the communion service fellowship between the believer and God.



                  Lesson 5, for July 31, 1948

        The Daily Service: Sin Offerings    LESSON SCRIPTURE: Leviticus 4.    MEMORY VERSE: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 379-394.

 NOTE.—In every sacrifice the blood is the important element:, In cases where the anointed priest or the whole congregation sinned, the blood was handled alike. The 'priest was to take the blood in10. the first apartment of the sanctuary, dip his finger in it, "and sprinkle it seven times before the I.prd; even before the veil." He was also to "put some of the blood' upon'the horns of the altar" of sweet incense. The unused portion 'of the blood 'was poured out at the bottom of the altar of burnt offering.           -
While the sinner killed the offering, only the priest could minister the blood. It is incorrect to think that the sanctuary reeked with blood. The priest dipped just one, finger in the blood when he sprinkled it. Also, it was not very often that the whole congregation sinned, as they did in dancing about the golden calf.   8. How and where was the blood ministered in case a ruler or one of the common people sinned? Lev. 4:25, 30, 34.

NoTE.—In both of these cases the blood was handled alike. It was not carried into the sanctuary. The priest dipped his finger in the blood'"and put it upon the horns of the altar of burnt offering," as we make a fingerprint mark. This recorded the sin, and also recorded that a sacrifice had been brought       it. Jer. 17:1. A like record was made on the horns of the altar of incense when the anointed priest or the whole congregation sinned. Lev. 4:7, 18. In all cases the unused portion of the blood was poured out at the foot of the altar of burnt offering. In Solomon's temple there was a sewer connected with the altar, by which means the blood was disposed of.    9. What was done with the body of the bullock which, was of- fered for the anointed' priest or the whole congregation? Lev. 4:8-12, 19-21.

Norz.—The fat was burned on the altar of burnt offqing, but the body itself was taken without the camp and burned. No offering called specifically a sin offering was ever burned on the altar. Only the fat was burned.   10. What did the law of the sin offering require of the priest? Lev. 6:25, 26,19.,

NarE.—When a ruler or one of the common people sinned, the ,priests were to eat the flesh. "All the males among the priests shall eat thereof." Lev, 6:29. It was to be eaten, not "in the holy place," but, as the original reads; "in a
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NOTE.—Read verse 30 carefully. When the blood was taken into the first apartment, the body should be burned. But when the blood was not taken into the sanctuary, the flesh should be eaten. The rule was: Either the blood was taken into the sanctuary, or the flesh was eaten. One of the two things must be done.
Review question 7. In the two cases there mentioned, the blood was taken into the first apartment. According to the rule, then, the body was to be burned without the camp. And this was done. Lev.' 4:12, 21.
Review question 8. In these two cases the blood was not taken into the sanctuary, but put upon the horns of the altar of burnt offering. In those cases, therefore, the flesh was to be eaten. Lev. 6:26, 29.    12. What interesting event occurred that throws light on the reason for the command to eat the flesh when the blood was not carried into the holy place? Lev. 10:16-20.

NozE.—Moses was angry with Eleazar and Ithamar, the two sons of Aaron, because they had not eaten the goat of the sin offering as commanded in Leviticus 6:24-30. He tells them that "the blood of it was not brought in within the holy place." For this reason "ye should indeed have eaten it in the holy place, as I commanded." Lev. 10:18. "God hath given it you to bear the iniquity of the congregation," he says, "to make atonement for them before the Lord." Verse 17.
"To bear the iniquity." When the priests ate the flesh, they took upon them the iniquity that had been confessed over the goat and which the goat carried. The sinner by faith placed his sins on the goat. Then the priests were to eat the flesh of the goat, taking the sin upon them, thus becoming a type of Him who "bare our sins in His own body on the tree," who was made "to be sin for us, who knew no sin," and who "bare the sin of many." 1 Peter 2:24; 2 Cor. 5:21; Isa. 53:12.
Aaron's two other sons had been killed that day because of transgression, as recorded in .Leviticus 10:1-3. While "Aaron held his peace," he was dis- pleased, and he did not feel that he or his sons were in a spiritual condition to bear the sins of others; they had enough to bear their own. When this was told to Moses, "he was content." Lev. 10:20. Moses agreed that only he who was clean before God could bear the sins of others.    13. How does this most important of all the sacrifices point us to Jesus?
ANSWER.—a. "It pleased the Lord to bruise Him," and God made "His soul an offering for sin." Isa. 53:10.
6. Blo9d poured out was the basis on which the sin offering stood. "I am poured out like water." Ps. 22:14. "He hath poured out His soul unto death." Isa. 53:12. See also the allusion in Matthew 26:28: "For this, is .My, blood of
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                 Lesson 6, for August 7, 1948

                The Day of Atonement    LESSON SCRIPTURE: Leviticus 16.   MEMORY VERSE: "For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord." Lev. 16:30.   STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 394-411.

NOTE.—The high priest took the blood of the bullock and of the goat and put it on the horns of the altar and sprinkled it seven times: This served to "cleanse it, and hallow it from the uncleanness of the children of Israel."    8. After the service of reconciliation was ended, what did {Aaron do with the live goat? What was placed on his head? Lev. 16:20, 21, first part.

Nom.—The slain goat had symbolized and ceremonially accomplished full atonement of sins. These sins no longer rested upon the people. The sense of liberation, of a joyous release from their weight, must be felt by the people. The symbol of this is the disappearing goat, so not only sin, but the conscious- ness of it, its engendering fear and presence—these, too, must disappear from the minds of the people, leaving them with a feeling and consciousness of being cleansed, delivered, free, the sins being utterly banished.   9. Where was this goat then sent? What did he bear? Lev. 16:21 (last part), 22.

NoTE.—"It was seen, also, that while the sin offering pointed to Chriit as a sacrifice, and the high priest represented Christ as a mediator, the scapegoat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin offering, removed the sins from the sanctuary, he placed them upon the scape- goat. When Christ, by virtue of His own blood, removes the sins of His people from the heavenly sanctuary at the dose of His ministration, He will place them upon Satan, who, in the execution of ;the judgment,•must bear the final penalty. The scapegoat was sent away into a land not inhabited, never to come again into'the congregation of Israel. So will Satan be forever banished from the presence of God and His people, and he will be blotted frdm existence in the final destruction of sin and sinners."—The Great Controversy, page 422.    1,Q' Why was it necessary to make atonement for the most holy, the holy, and the altar? Lev. 16:16, 18.

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NorE.—The people had already been forgiven as they, day by day, pre- sented their offerings at the tabernacle. Now they were cleansed. This is the distinction between forgiveness of sin and sanctification. It is not enough to heal the wound caused by the serpent. The serpent must be killed.
On the Day of Atonement the people were symbolically cleansed from sin, sanctified. This is comparable to what God promises in the New Testament: "If we confess our sins, He is faithful and just to forgive us our sins." This was the first step, accomplished in olden time by the service in the first apart- ment. Then comes the second step "and to cleanse us from all unrighteousness." 1 John 1:9. This is what was done on the Day of Atonement in the second apartment.    12. How inclusive was this atonement? Lev. 16:33, 34.

NOTE.—"Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ's work for the redemption of men and the purification of the universe from sin, will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan; who will bear the final penalty. So in the typical service, the yearly round of minis- tration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.
"Thus in the ministration of the tabernacle, and of the temple that after- ward took its place, the people were taught each day the great truths relative to Christ's death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners."—Patriarchs and Prophets, page 358.
"The forgiveness of sins and iniquities and transgressions, belongs in a special sense to this time. We are in the antitypical day of atonement, and every soul should now be humbling himself before God, seeking pardon for his transgressions and sins, and accepting the justifying grace of Christ, the sanctifying of the soul by the operations of the Holy Spirit of Christ; thus the carnal nature is transformed, renewed in holiness after the image of Christ's righteousness and true holiness."—Ellen G. White, quoted in Appeal and Suggestions to Conference Officers, pages 25, 26.
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NOTE.—We are now prepared to proceed with the lessons in the book of Hebrews. The daily sacrifices and the service on the Day of Atonement were well known to the Hebrews to whom Paul wrote. The apostle is now ready to draw some lessons on the basis of that knowledge.    2. What does the Holy Ghost signify by this? Heb. 9:8.

NOTE.—The sanctuary services were not empty ceremonies. There was something of deep significance in them. The particular point which the Holy Spirit here stresses is the fact that "the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing."
This statement has been the subject of much discussion which would not be profitable to study in detail here. It is worthy of note that the term "the holiest of all" is in the original simply "the holies," exactly the same word in Greek, which in verse 24 is translated "holy places." We might therefore transliterate, "the way into the [true] holies [in heaven] was not yet made manifest while the [earthly] tabernacle still had a standing."
The author has been discussing the earthly sanctuary in verses 1-7. He now begins a consideration of the heavenly sanctuary, which continues all through the rest of the chapter. The transition is made in verse 8. The service in the sanctuary in heaven, the Spirit says, could not begin as long as the earthly service still had value; that is, as long as God recognized it.    3. What is the earthly service called? Heb. 9:9, first part.

Nom.—This emphasizes the point that all the ceremonies, and the sanctu- ary itself, were figures of something greater; that is, they had a meaning and application beyond what appeared to the eye. The author is contrasting the earthly with the heavenly service—telling us what the Holy Spirit signifies.
"Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great high priest, ministers at God's right hand. One sanctu- ary was on earth, the other is in heaven....
"The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy.. God placed His Spirit upon the builders of the earthly sanctuary. The artistic skill dis- played in its construction was a manifestation of divine wisdom. The walls
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NOTE.—The sacrifices "could not make him that did the service perfect." This was not what it was designed to do. Its purpose was to point the sinner to the new service which would accomplish in reality that which the old service foreshadowed.   5. To what does the Holy Spirit especially have reference? Heb. 9:9, last part.

NOTE.—The Jews were careful of defilement in eating and drinking. Some of these ordinances were good, and have value even today; but at best they dealt with the outward only. Here the reference is particularly to sacrificial ceremonies.
"Divers washings" refer to the many ceremonies involving washing and bathing, in which both people and priests partook. Mark 7:4. Such cleansed the flesh, but not the conscience.
"Carnal ordinances" and "fleshly ordinances" were rules not sinful in them- selves, but which did not touch the conscience.    7. How long should the ceremonies continue? Heb. 9:I0, last  part.

NOTE.—The "time of reformation" has reference to the Christian age,  especially as'inaugurated by the advent, death, and resurrection of Christ.  When He should come who was the fulfillment of the system of ordinances,  and to whom all the sacrifices pointed, the typical ordinances were to cease.
8. Of what is Christ said to be high priest? Heb. 9:11, first part.

NoTE.—Christ is a high priest of "good things to come," or "good things  thatkare come." Both translations are permissible. Some of the good things  for which Christ came to minister have come already; but still greater things  are in the glorious future.
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NorE.—When the high priest on earth entered the sanctuary, he carried the blood of the sacrificial animals which had just been slain. This was his means of entrance. Christ entered not by the blood of goats and calves, but by virtue of His own blood.
"Holy place" here, as other places in the epistle, is in the plural, "holies," or "holy places." Christ performed the work of both priest and high priest, which included service in both apartments. In Hebrews Christ is called "priest" nine times, and-"high priest" eleven times.
"The ministration of the priest throughout the year in the first apartment of the sanctuary, 'within the veil' which formed the door and separated the holy place from the outer, court, represents the work of ministration upon which Christ entered at His ascension. It was the work of the.priest in the daily ministration to present before God the blood of the sin offering, also the incense which ascended with the prayers of Israel. So did Christ plead His blood before the Father in behalf of sinners, and present before Him also, with the precious fragrance of His own righteousness, the prayers of penitent believers. Such was the work of ministration in the first apartment of the sanctuary in heaven.
"Thither the faith of Christ's disciples followed Him as He ascended from their sight. Here their hopes centered, 'which hope we have,' said Paul, 'as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an
                                   [ 22]

                 Lesson 8, for August 21, 1948

NoTE.—The red heifer held an important place in the ceremonial service. "A red heifer without spot, wherein is no blemish," was taken without the camp and killed. Num. 19:1-3. The priest then took of the blood and sprinkled it seven times toward the tabernacle. Verse 4. After this the entire animal was burned, cedar wood, hyssop, and scarlet were added, and the resulting ashes were laid "up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel fora water of separation: it is a purifi- cation for sin." Num. 19:9. .0. How and for what purpose were these ashes used? Num. 19:17-19.

  NozE.-b—These.are sthne'differences to be noted:
  a. "This heifer was to be red, which was a symbol of blood. It must be without spot or blemish, and one that had never borne a yoke. Here, again,  Christ was typified."—Testimonies, vol. 4, p. 120.
  "The heifer was to be red, without one spot, thus in a special manner typifying the blood of Christ. It was to be without blemish, thus representing Him 'who knew no sin.' "—S. N. Haskell, The Cross and Its Shadow, page 146.
  b. The heifer was slain without the camp. Verse 3. Others were carried out after they were slain, and burned. This one died without the camp.
 It is ordinarily held that the red heifer signifies the sacrifice and death of Christ for those not of Israel, the heathen, who are far from the sanctuary, but who yet will be saved.                                       '
 "The offerings brought to the sanctuary were to be without spot or blemish. Had one stain of sin rested upon our Redeemer, His sacrifice would not have secured the salvation of man. Christ was under no obligation to become man's sacrifice. He was above law. But He took upon Him the form of a servant, and went without the camp, bearing our reproach. He suffered without the gates of Jerusalem, thereby signifying that He died not only for Israel, but for all the world. Himself sinless, He was made sin for us, and upon Him were laid all our iniquities. But when He came to the nation whom He 'came to save, they received Him not, but crucified Him. Here type met antitype. The ceremonies of the .Jewish worship were then no longer needed; for the great Sacrifice to whom all other sacrifices pointed had now been offered. The' middle wall of partition between Jew and Gentile was broken down, and all nations, tongues, and people, were invited to partake of the salvation purchased at so great a cost."—Ellen G. White, in Signs of the Times, July 15, 1880, page 299.
 c. The blood was not sprinkled in the holy place, nor was it put upon the horns of the altar. It was sprinkled seven times toward the tabernacle, not before as the Authorized Version reads. Verse 4, R. V.             -
     The skin was burned; this was not the case with the other offerings. Veige Si" '13 .e. The ashes which in other offerings were thrown out are here gathered,' mixed with water, and used for purification. Verse 9.  - • f. "The stranger" was included in this ceremony of cleansing. Verse 10. '
 g. It was not necessary that a priest should do the sprinkling. Any "clean person" could do it. Verse 18.    5. What contrast is there between the blood of beasts and the blood of Christ? Heb. 9:14.

NOTE.—The blbod of animals merely "sanctifieth to the purifying of the flesh." That of Christ` purges the "conscience from dead works to serve 'the living God." The first 'was temporal, the second is eternal..The first was typical; the second is real. The first Was`Vaiiial; 't.1Ze Second is spiritual:'''
                                     24

NOTE.—"Then followed the ratification of the covenant. An altar was built at the foot of the mountain, and beside it twelve pillars were set up, `according to the twelve tribes of Israel,' as a testimony to their acceptance of the covenant. Sacrifices were then presented by young men chosen for the service.
"Having sprinkled the altar with the blood of the offerings, Moses 'took the book of the covenant, and read in the audience of the people.' Thus the conditions of the covenant were solemnly repeated, and all were at liberty to choose whether or not they would comply with them. They had at the first promised to obey the voice of God; but they had since heard His law pro- claimed; and its principles had been particularized, that they might know how much this covenant involved. Again the people answered with one accord, `All that the Lord hath said will we do, and be obedient.' When Moses had spoken every precept to all the people according to the law, he took the blood,    . and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you."—Patriarchs and Prophets, page 312.
                                      •
 10. What were the words which Moses used on this occasion? Heb. 9:20; Ex. 24:8.

NorE.—The contrast here is between the earthly things—which are here called "the patterns of things in the heavens"—and "the heavenly things them- selves." The earthly patterns were "purified with these," that is, with "the blood of calves and of goats." Verses 19, 13. There, was a cleansing of the earthly sanctuary preparatory for its dedication. After that there was a peri- odic cleansing each year.    "As anciently the sins of the people were by faith placed upon the sin offer- ing, and through its blood transferred, in figure, to the earthly sanctuary; so in the new covenant the sins of the repentant are by faith placed upon Christ, and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accon plished by the removal, or blotting out, of the sins which are there recorded.' —The Great Controversy, pages 421, 422.    2. What is required for the heavenly things? Heb. 9;23, last part.

NorE.—We have here the astounding declaration that it is "necessary" that the heavenly things be cleansed. Well may we ask: "Is there anything in heaven that needs cleansing?" The answer is definitely in the affirmative. It is necessary that the heavenly things be cleansed. Scripture says so. This needs further clarification. In Lesson 6 we studied how the earthly-sanctuary was deansed. We shall briefly review the essential points here.    3. What defiled the sanctuary? Lev. 17:11.

Nora.—When sin had been confessed over an- animal, the animal in figure became a sinner. Its blood might therefore be considered sin-laden blood, as the blood stands for the life., Lev. 17:11. This sin-laden blood defiled, and it! was this kind that made the sanctuary unclean. It is of course understood that it was sin that defiled through the blood.    4. In what other way is the sanctuary said to be defiled? Num. 19:13, 20; Lev. 20:3.

NoTE.—The day appointed was the tenth day of the seventh month of the Jewish year, our September-October. On that day an atonement was made for Israel "to cleanse you, that ye may be clean from all your sins before the Lord." Atonement was likewise made for "the holy place [the second apart- ment], and the tabernacle of the congregation [the first apartment], and the altar." Lev. 16:20. Not only were the people cleansed on that day, but the sanctuary also, and this "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." Verse 16. This cleansing was repeated every year.   6. By what means was the sanctuary cleansed on the Day of Atonement? Lev. 16:15-17.


NOTE.—"On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood, and sprinkled it upon the mercy seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and leaving the sanctuary, he bore with him the burden of Israel's guilt. At the door of the tabernacle he laid his hands upon the head of the scapegoat, and confessed 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 as the goat bearing these sins was sent away, they were with him regarded as forever separated from the people."—Patriarchs and Prophets, page 356.
Throughout the year sinners had brought their offerings to the sanctuary and obtained forgiveness. While the sinner went away forgiven, the tabernacle became defiled because of the sin committed. The same blood that brought forgiveness to the man. brought defilement to the sanctuary.
On the Day of Atonement the high priest took the blood of the goat within the veil, sprinkled it upon and before the mercy seat, and likewise sprinkled it in the first- apartment and on the altar. This was in accordance with the command of God that the high priest should make "atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congrega-  tion, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation," Lev. 16:33. This was done "once a year."
                                   [ 27 ]

NoTE.—Christ was not a priest on earth. Heb. 8:4. He did not enter the holy places here. But He did enter the holy places in heaven, there "to appear in the presence of God for us."    10. In what capacity does Christ appear in the presence of God for us? 1 John 2:1.


NoTE.—As an advocate appears for his client in an earthly court, so Christ appears for us. The reading in Hebrews 9:24 indicates more than appears at first glance. The original suggests the idea that Christ appears on our behalf in the sense that He takes our place, and instead of us becomes the object of God's scrutiny. In other' words, when we are called before God to give account of our stewardship, Christ appears in our behalf and is examined by God in our place.    11. When does Christ thus appear for us? Heb. 9:24.


NorE.—The unique construction "now to appear" suggests an "eternal now," applicable to every age and generation. That is, Christ ever lives to make intercession for us, and every believer is assured that He is ready "now to appear" whenever help is needed.
                                [ 28 ]

      The Twenty-Three Hundred Days    LESSON SCRIPTURES: Dan. 8:1-14; Heb. 9:25-28.    MEMORY VERSE: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 362-365.

NOTE.—Daniel had a vision as recorded in Daniel 8:1-12. He had seen a contest between a ram and a he-goat in which the ram was completely routed. Verses 3-7. The goat "waxed very great." Verse 8. Then appeared "a little horn, which waxed exceeding great." Verse 9. This little horn, in its papal phase, "cast down the truth to the ground; and it practiced, and pros- pered." Verses 10-12.
At this juncture one saint asks another how long this vision is to be, "to give both the sanctuary and the host to be trodden underfoot."
A day standing for a year, the 2300 days would be 2300 years. Ezek. 4:6. Daniel well understood what the cleansing of the sanctuary meant, as did all the Jews of his time. But what might the 2300 days mean? The sanctuary was cleansed every year on the Day of Atonement, but now the vision stated that in 2300 days it should be cleansed. The significance of this Daniel did not understand. The angel Gabriel, however, assured him the vision of the evening and the morning is true, but that he is to shut it up, for it is yet "for many days." Dan. 8:26.   2. From what time was Daniel to reckon the vision of "the evening and the morning"? Dan. 9:25.


NoTE.—Daniel did much studying and praying, seeking to understand the vision. Dan. 9:3. In his prayer he sought counsel from the Lord, confessing his sins and the sins of his people. "Cause Thy face to shine upon Thy sanc- tuary," he prays. Verse 17.
From the answer given, we understand that it was the time element in the prophecy which Daniel did not understand and upon which he wanted light. As he had been told that the vision was yet "for many days," he knew that this was not the ordinary,cleansing that took place every year.
To the Jews the Day of Atonement was a day of judgment, as well as of fasting and penitence. That day came every autumn; but now Daniel is told that the day was far in .the future, and that it would not come in his time. -He was 'to shut up the word and seal the book until "the time of the end." Dan. 12:4. This made it clear to him—and to us—that it could not have reference to the yearly Day of Atonement.
The question which Daniel wished answered was this: When shall these 2300 days or years begin to be reckoned? To this the angel answers: "From the going forth of the commandment to restore and to build Jerusalem." Dan. 9:25. At the time of this vision, Jerusalem lay in ruins, and the Jews were in captivity in Babylon. The day when they should receive word that they
                                   I 29 1

NOTE.-A reading of the king's pronouncement makes it clear that this is the decree to which the angel refers in Daniel 9:25. This commandment went forth in the yeax 457 B. c., an established date, which may also be found in the seventh chapter of Ezra, Bible margin. From this year, 457 years before Christ, we are to reckon the period of the vision in the eighth chapter of Daniel. Reckoning from the autumn of 457, when the decree went into effect, we have 456 and a fraction years, B. c., to deduct from 2300 years, which gives us 1843 and a fraction years, this bringing us over into the autumn of 1844.
             •UNTO 2,300   DAYS:      THEN2.3SZ,L...
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                                      THE 2300 DAYS

  4. What great event should take place in 1844? Dan. 8:14.

NorE.—The cleansing of the earthly sanctuary included a cleansing of the sanctuary itself—the most holy, the holy, the altar. It also included a cleans- ing of priests and people. It was, moreover, a day of judgment, for whoever did not on that day afflict his soul by fasting and, prayer, including repentance and restitution, "shall be cut off from among his people."
From this we draw the conclusion that a work parallel to that on earth is to be done in heaven, and that the cleansing is not for a year only, as on the earth; nor the "cutting off" a temporary measure, but a final decision of life and death; that, in other words, in 1844, the hour of God's judgment began which, when it is finished, will bring the execution of the judgment and the end of all things. Rev. 14:7.
                                             [30 1

NOTE.—Putting away sin is more than forgiving it. Christ is not only "faithful and just to forgive us our sins," but He will also "cleanse us from all unrighteousness." 1 John 1:9. Forgiveness is good; cleansing is- better. Israel obtained forgiveness in their daily sacrifices; on the Day of Atonement they received cleansing.    8. What is appointed unto men? What comes after this? Heb. 9:27.

NOTE.—"The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, `smitten_of God,' wounded for out transgressions,' bruised for our iniquities,' the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be 'once offered to bear the sins of many.' Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of His grace to ask in the name of Jesus, pouring forth the heart's desire in penitential prayer.
                                  [ 31 ]

NOTE.—"In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, 'without sin unto salvation,' to bless His waiting people with eternal life."—The Great Controversy, page 485.


                Lesson 11, for September 11, 1948

  An End of Sin; Christ Establishes the Law    LESSON SCRIPTURE: Heb. 10:1-10.    MEMORY VERSE: "Then said He, Lo, I come to do Thy will, 0 God. He taketh away the first, that He may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all." Heb. 10:9, 10.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 417-431, 458- 468.

1. What is the law unable to do? Why? Heb. 10:1.

NOTE.—We are not told that the law was a shadow, but that it had a shadow. The law was good, but it had only "those sacrifices" to work with, and they could never make anyone perfect. The sacrifices were only shadows of the good things to come.    2. If the worshipers had been made perfect, what effect would this have had on the sacrifices? Why? Heb. 10:2.

NoTE.—"Every year" has reference to the services on the Day of Atonement which brought sins to remembrance annually.
"Christ's work for the redemption of men and the purification of the uni- verse from sin, will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration dosed with the purifica-
                                   [ 32 ]

NOTE.—"Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, `Lo, I come.' Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me.... Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, 0 God.' Heb. 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, 'A body hast Thou prepared Me.' Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form."—The Desire of Ages, page 23.   6. In contrast with burnt offerings, what are the sacrifices of God declared to be? Ps. 51: 16, 17.

NOTE.—It is a surprise to some to discover that God did not desire sacrifices and offerings even in Old Testament times. Yet the plophets are unanimous in so stating. Isa. 1:10-15 ; Micah 6:7, 8; Hosea 6:6; Jer. 7:21-23.
7. What announcement did Christ make? Heb. 10:7.

11. By what are we sanctified? Heb. 10:10, first part.

 NOTE.—We are sanctified by the will of God.
 "Obedience to the law of God is sanctification.... Sanctification is not an  instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have  to be fought over and over again; but by obedience, the truth will sanctify the soul."—Ellen G. White, in Signs of the Times, May 19, 1890.
"Sanctification means very much more than a flight of feeling. Excitement is not sanctification. Entire conformity to the will of our Father which is in heaven is alone sanctification, and the will of God is expressed in His holy law. The keeping of all the commandments of God is sanctification. Proving your- selves obedient children to God's word is sanctification. The word of God is to be our guide, not the opinions or ideas of men. Let those who would be truly sanctified search the word of God with patience, with prayer, and with humble contrition of soul. Let them remember that Jesus prayed, 'Sanctify them through Thy truth: Thy word is, truth.' "—Ellen G. White, in Review and Herald, March 25, 1902.
"We want the sanctification that God Himself gives, and that sanctification comes through doing His law. We hear the heavenly benediction pronounced upon the obedient by Christ Himself: 'Blessed are they that do His com- mandments, that they-may have right to the tree of life, and may enter in through the gates into the city.' "—Ibid., July 15, 1890.
12. Through what are we sanctified? Heb. 10:10, last part.

NoTE.—We are not sanctified "once for all;" it is the offering of Christ that was "once for all."
"Wrongs cannot be righted, nor can reformations in character be made, by a few feeble, intermittent efforts. Sanctification is the work, not of a day, or of a year, but of a lifetime. The struggle for conquest over self, for holiness and heaven, is a lifelong struggle. Without continual effort and constant activity, there can be no advancement in the divine life, no attainment of the victor's crown.
"The strongest evidence of man's fall from a higher state is the fact That it costs so much to return. The way of return can be gained only by hard fighting, inch by inch, every hour. By momentary act of will, one may place himself in the power of evil; but it requires more than a momentary act of will to break these fetters, and attain to a higher, holier life. The purpose may be formed, the work begun; but its accomplishment will require toil, time, and perseverance, patience, and sacrifice."—TeStimonies, vol. 8, pp. 312, 313.
                                   [ 34 ]

NOTE.—The contrast is betiveen Christ and the priests. The priests offered "oftentimes the same sacrifices." Christ offered "one sacrifice." Their sacrifices "can never take away sins." Christ's "one sacrifice for sins forever" did take away sins, and hence needs not to be repeated. "Sat down" has the same meaning as in chapter 1, verse 3, and means a formal seating, an installation into office, a beginning of work, not an ending.    3. What would eventually become the position of the enemies of Christ? Heb. 10:13.

NoTE.—The Holy Ghost bears witness to sanctification and perfection. There are those who bear witness to themselves, claiming sanctification and perfection. Such witness is not acceptable. The Holy Spirit, not man himself, is to bear witness to his goodness.
"Our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfillment of the covenant that God as made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship."—Ellen G. White, in Signs of the Times, June 19, 1901.
"Through the agency of the Holy Spirit, the soul is sanctified by obedience to the truth." Ibid., June 9, 1890.
                                  [ 35]

NOTE.—"The new-covenant promise is, 'I will put My laws into their hearts, and in their minds will I write them.' While the system of types which pointed to Christ as the Lamb of God that should take away the sin of the world, was to pass away at His death, the principles of righteousness embodied in the Decalogue are as immutable as the eternal throne. Not one command has been annulled, not a jot or tittle has been changed. Those principles that were made known to man in Paradise as the great law of life, will exist unchanged in Paradise restored. When Eden shall bloom on earth again, God's law of love will be obeyed by all beneath the sun."—Thoughts From the Mount of Blessing, pages 79,80.    7. What will God remember no more? Heb. 10:17.

              Lesson 13, for September 25, 1948

                Christian Steadfastness    LESSON SCRIPTURE: Heb. 10:23-39.    MEMORY VERSE: "Cast not away therefore your confidence, which hath great recompense of reward." Heb. 10:35.    STUDY HELP: M. L. Andreasen, "The Book of Hebrews," pages 445-458.    1. What are we counseled to hold fast? How are we counseled to hold it? Upon what is this counsel based? Heb. 10:23.

NoTE.—This means all gatherings of the church. In the times in which we are living it is dangerous to be often or habitually absent without good cause. The day of God is approaching.    4. What are the conditions under which there remains no more sacrifice for sin? Heb. 10:26.

NorE.—"He was taken in the act, and brought before Moses. It had al- ready been declared that Sabbathbreaking should be punished with death ; but it had not yet been revealed how the penalty was to be inflicted. The case was brought by Moses before the Lord, and the direction was given, 'The man shall be surely put to death; all the congregation shall stone him with stones without the camp.' The sins of blasphemy and willful Sabbathbreaking received the same punishment, being equally an expression of contempt for the authority of God."—Patriarchs and Prophets, page 409.   7. What three sins are mentioned which deserve even severer punishment than that meted out to transgressors of Moses' law? Heb. 10:29.

NOTE.—If once we have had a knowledge of God, we ought to know that God will not tolerate active opposition. God will surely judge us according to the light we have received.    9. What is said to be a fearful thing? Heb. 10:31.

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               THIRTEENTH SABBATH OFFERING
  September 25, 1948—Northern European Division
Two urgent needs confront our work in the Northern European Division ; first, the strengthening of our schools already in existence, and second, the establishing of new schools in certain strategic places—in the Netherlands, Poland, and Finland. The overflow of the Thirteenth Sabbath Offering this quarter is to be devoted to these worthy objectives.
Before the war the young people of the Netherlands attended school in Germany, but in Europe it is now impossible for students to go freely from one country to another for an education. A property has been secured in Utrecht on which a school has been started in a small way; this school must be enlarged and strengthened. In Poland our school suffered great damage during the war. A Bible school has been opened in Krakow, but a school where our youth may be educated is greatly needed. In Finland our school near the city of Abo was 'originally equipped for fifty students,  but the enrollment has grown until last year ninety youth attended. The classrooms, dining room, and chapel are inadequate. The school must be enlarged for a growing enrollment. The overflow is to be divided equally among these three 'fields.
 Not since 1941 has an overflow been given to the Northern European Division, and  that was for their missions in Africa, when there was an overflow of $10,909.86. For three years the overflow offerings have not gone below $30,000, so we hope our world  Sabbath school family will give even more generously toward adequate facilities for educating our youth in Northern Europe.
                                                                                                                   ,Itsrje„