Jesus Our Mediator

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     THE NEW EASY ENGLISH EDITION OF THE ADULT SABBATH SCHOOL LESSON QUARTERLY Designed particularly, but not exclusively, for:
  OThose whose first language is not English.
  Oahe hearing impaired.
  OThose who prefer larger print for easy reading.
  OThose who want theology in clear and more undertandable language.

        Jesus Our Mediator
The desperateness of our situation called for a mediator. Our planet was isolated in rebellion. Its inhabitants had been infected with sin. The survival of the human race was in doubt. Communication had been limited, and a great gulf separated human beings from God. An impen- etrable gloom enshrouded the globe. To all appearances the rebels were without hope, without remedy.
To bridge the gulf a mediator was needed who could provide a way back to God—someone in between, someone who could bring the es- tranged parties together. In the desperate situation God took the initia- tive. Christ was provided as Mediator. He alone had the proper creden- tials and credibility to be able to guarantee results, to speak to both sides and to draw fallen human beings back into fellowship with God. In order to do so He had to be willing to pay the price, no matter how high it would be. Being interested in us in a most personal way, He was determined not to fail or become discouraged in His intervention on our behalf.
The Mediator has acted and continues to act in our behalf. Most of His primary mission has been accomplished. Planet Earth rightfully is His. The broken relationship has been restored. The communication gulf has been bridged, the gloom has been lifted, and salvation has been provided for those willing to accept it.
Two more acts in the drama remain—the completion of the investiga-  tive judgment and the complete banishment of the instigator, the archen-  emy, the chief rebel and his followers in the fmal executive judgment.  Annihilation of the root cause will lead to the restoration of the planet to what God originally intended it to be.
For the next thirteen weeks, we will embark on a study journey  through this grand truth, Jesus our Mediator, and will trace His activity  and ministry. We will come to know Him better in the many phases of His  noble efforts to rescue humanity. We will understand more clearly the  way God works and come to experience at deeper levels the impact of  what He has done and what He is doing—of the great salvation He has  provided. Doing so should enable us to articulate more effectively the  essential meaning of the grand old story. No wonder this teaching has  been called the central doctrine of the Christian faith. It is a key to the  unity of the Bible. In the Mediator, Jesus Christ, God has placed before  His throne our Substitute and Surety.
Christianity is a religion of mediation. Ever since the inception of sin,  Jesus has been and continues to be our Mediator with the Father. His   mediation is our only hope of redemption and restoration.
"God is approached through Jesus Christ, the Mediator, the only way   through which He forgives sins. . . . This is the sinner's only hope, and if   he rests here in sincere faith, he is sure of pardon and that full and free.   There is only one channel and that is accessible to all, and through that   channel a rich and abundant forgiveness awaits the penitent, contrite soul   and the darkest sins are forgiven."—Ellen G. White Comments, S.D.A.  Bible Commentary, vol. 7, pp. 912, 913.

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      OF September 30 to October 6
REAPlaa Adult Lesson

  Heaven is a worshiping community. God is the object of worship. He
dwells in light unapproachable. All of heaven's inhabitants recognize His
benevolent sovereignty. There is an essential difference between God
and His created beings. In the sense of ultimate sacredness He alone is
holy. When we speak of the holiness of God, we mean His absolute per-
fection of character in contrast with human imperfections, His infinite
purity in contrast to human impurities. God is the "wholly other" and as
such is unapproachable by fallen beings. The gulf between God and sinful
humanity is a real one. The separation is clear and distinct. Modern think-
ing would narrow the gap by reducing God to the likeness of humanity.
When this is done the awe and mystery that the Bible attributes to angelic
worship gives way to a familiarity on our part that is out of place. God's
holiness must be kept in proper perspective.

     What is significant about Isaiah's response to the vision of God? Isa. 6:5.


   Isaiah's response is the only proper response. "You should solemnly
consider that you are dealing with the great God, and should ever remem-
ber that He is not a child, to be trifled with."—Testimonies, vol. 2,
p. 221. Whenever human beings glimpse the awesome purity and holiness
of God, their response is similar to Isaiah's. One example is that of Peter
when he recognized this quality of holiness in Jesus Christ. His reaction
was, "Depart from me; for I am a sinful man, 0 Lord" (Luke 5:8). Later
Peter came to realize that the sinner needs to draw close to God in order
to overcome sin.

SEARCH AND LEARN: Indicate below what some of the other Bible writ-
ers have to say about God's holiness:

     1 Sam 2.2
 /
     Ps. 111:9

     Hab. 1:12, 13

     Heb. 1:8, 9

     James 1:13

                                                                               7

  God should never be confused with His creatures. He is different. In
this lesson we will not deal with minor contrasts but with vast differ-
ences. God and those created in His image have different modes and pat-
terns of thought—different perceptions. As the prophet sees it, there is
no point where human lines of thinking can serve as the measure of God's
way of thinking.
   However, we are not talking about a God whose apparent remoteness
and total "otherness" means that He is inaccessible to us. The Bible pic-
tures God as being greatly concerned about people. His high and lofty
thoughts are not evil, malicious thoughts. They are loving "thoughts of
peace" (Jer. 29:11). (See also Ps. 40:5; Ps. 139:17, 18.)

SEARCH AND LEARN: Today's text speaks of the thoughts of God and the
ways of God. Read the texts that follow; then indicate how they describe the
ways of God:

    Ps. 18:30

    Hosea 14:9

    Hab 3.6

    Rev. 151
   Seventh-day Adventists are called upon to reproduce God's character
before the world in word and life. How can we do so convincingly if we
have not caught Isaiah's vision? Ellen White gives this description of the
kind of people who can represent the true God rightly: "Like Moses, they
have had a view of the awful majesty of holiness, and they see their own
unworthiness in contrast with the purity and exalted perfection of the In-
finite One."—The Great Controversy, p. 470.

THINK IT THROUGH: What does all this say to us about worship? How
can we apply in our homes and in our churches what we have been study-
ing? How will it affect our witness?



FURTHER STUDY: The Great Controversy, pp. 468-471.



8

   The Bible states it clearly. There is no possibility of misunderstanding
it. We are sinners. Although we are not born with the guilt of sin, we are
born with natures inclined to sin. This is our natural condition. We are
not condemned for what we inherited from Adam, but the result of that
inheritance is evident in those sins for which we are held accountable.

  What is the significance of the term Paul uses to illustrate our sinful na-
ture? Rom. 7:18; 8:5, 8, 12, 14.


   Paul often uses the term flesh to describe the unregenerate state in
which we find ourselves. When used this way, carnal mind and flesh are
synonyms. The carnal or fleshly mind is the seat of sin. Sin permeates the
flesh and uses it for evil purposes. The flesh has a bent or bias toward
sinning, an evil orientation. "There is in his [man's] nature a bent to evil,
a force which, unaided, he cannot resist"—Education, p. 29.
   Paul uses another term—Adam or the first Adam. By this he means
that unregenerate, unsanctified humanity is tied to Adam's fate. This is
the sin-death syndrome. "As in Adam all die" (1 Cor. 15:22).
   In the "flesh" we human beings are dominated by another power. We
are in bondage to self; in slavery, "sold under sin" (Rom. 7:14). Because
the human heart resents this fact, it attempts in various ways to deny it.
Bondage is a harsh word. No one likes the idea of such a galling yoke. In
Jesus' day the religious leaders reacted violently to His suggestion that
they were slaves. But the principle is clear. "Whosoever committeth sin
is the servant of sin." The worst possible bondage is to be ruled by evil.
   "Every soul that refuses to give himself to God is under the control of
another power. He is not his own man. He may talk of freedom, but he is
in the most abject slavery. He is not allowed to see the beauty of truth, for
his mind is under the control of Satan. While he flatters himself that he is
following the dictates of his own judgment, he obeys the will of the prince
of darkness."—The Desire of Ages, p. 466.
   From every perspective the gulf between God and humans is impass-
able. The situation in which we find ourselves demands a mediator.

   How far was Heaven willing to go to provide the needed Mediator? Rom.
 8:3.



 FURTHER STUDY: Steps to Christ, "The Sinner's Need of Christ," pp.
 17, 18; The Great Controversy, p. 505.

  Sin has thrown us out of harmony with heaven. Our moral machinery
does not mesh with the operation of the heavenly machinery. As sinners
we are rebels, at enmity with God rather than with Satan. Like a man
caught in quicksand, all our efforts to extricate ourselves only plunge us
deeper in the quagmire. "It is impossible for us, of ourselves, to escape
from the pit of sin in which we are sunken. Our hearts are evil, and we
cannot change them."—Steps to Christ, p. 18.

     What is the function of the law? Rom. 3:20; 7:7.


   Self-deception is a terrible thing. Yet, all of us are subject to it. We are
tempted to live out a charade that Jesus called "hypocrisy" (play acting).
Often we go to great lengths to avoid being uncovered and even may
achieve a measure of success in our game, thus becoming comfortable
and self-satisfied. Then God's law pierces our souls. We perceive it as a
living, active, dynamic power—a revelation of God's character—rather
than as commandments written on stone. For the first time we recognize
the spirituality of the law as opposed to the letter. It dawns on us what our
real condition is—we are in the wrong camp, under the wrong banner,
possessed by the wrong spirit. We are horrified to realize that we really
never knew ourselves before. "The heart is deceitful above all things,
and desperately wicked; who can know it?" (Jer. 17:9).
   "The apostle Paul, in relating his experience, presents an important
truth concerning the work to be wrought in conversion. He says, 'I was
alive without the law once'—he felt no condemnation; 'but when the
commandment came,' when the law of God was urged upon his con-
science, 'sin revived, and I died.' Then he saw himself a sinner, con-
demned by the divine law."—Ellen G. White Comments, S.D.A. Bible
Commentary, vol. 6, p. 1076.

  What significance do you see in the additional terms that are used to de-
scribe the human condition outside of Christ? Eph. 2:2, 3; Col. 1:21; 3:6.


  The distance or gulf between ourselves and God is intensified by our
repeated sinning, our refusal to make God supreme in our lives. Our
fallen nature is far from being like God's nature. By nature He is good,
just, and holy. All His attributes may be summarized in a single word—
love. By nature we are the opposite. The work of the Mediator is to bring
these two opposites together—the sinful person and the holy God. This
calls for a radical change that can be brought about only by Christ.
10

    Nicodemus "was a strict Pharisee, and prided himself on his good
 works. He was widely esteemed for his benevolence and his liberality in
 sustaining the temple service, and he felt secure in the favor of God. . . .
       . . By virtue of his birth as an Israelite he regarded himself as sure of
 a place in the kingdom of God. He felt that he needed no change. Hence
 his surprise at the Saviour's words. He was irritated by their close appli-
 cation to himself. The pride of the Pharisee was struggling against the
 honest desire of the seeker after truth."—The Desire of Ages, p. 171.
    In Nicodemus' case religion was an obstacle to faith. His brand of reli-
 gion gave him a false security. He wanted to make his morality and good
 works the basis of acceptance with God. Jesus punctured his preconcep-
 tions. It is not rank sinners alone but all persons—high, low, rich, poor,
 religious, and irreligious—who need Christ to make them and their works
 acceptable to God.

   What balance do we find in the writings of Paul about the futility of even
 the moral individual's efforts to work out his own salvation and about the
 necessity of good works? Rom. 3:20; Phil. 2:12, 13.


    Without Christ even the moral person's efforts fall short. The gulf that
 separates God from sinful beings is too deep and wide to be bridged by
 human works. "Education, culture, the exercise of the will, human ef-
 fort, all have their proper sphere, but here they are powerless. They may
 produce an outward correctness of behavior, but they cannot change the
 heart; they cannot purify the springs of life. There must be a power work-
 ing from within, a new life from above, before men can be changed from
 sin to holiness. . . .
    " . . The idea that it is necessary only to develop the good that exists
 in man by nature, is a fatal deception."—Steps to Christ, pp. 18, 19.
    "He who is trying to reach heaven by his own works in keeping the law
 is attempting an impossibility. There is no safety for the one who has
 merely a legal religion, a form of godliness."—The Desire of Ages, p.
 172.
    The biblical writers leave us one conclusion alone. Human beings must
 look to some power above and outside of themselves—to God, for salva-
 tion and for power to live as God wants us to live.

                                                                              11

   Incredible as it may seem, the terrible chasm that separates God and
humans has been bridged by Christ, symbolized as a serpent on a pole.
"When the people of Israel were dying from the sting of the fiery ser-
pents, God directed Moses to make a serpent of brass, and place it on
high in the midst of the congregation. Then the word was sounded
throughout the encampment that all who would look upon the serpent
should live. The people well knew that in itself the serpent had no power
to help them. It was a symbol of Christ."—The Desire of Ages, p. 174.

   In what way do 2 Corinthians 5:21 and Galatians 3:13 help us to under-
stand why Christ was represented by the symbol of evil, the serpent?


  The serpent has been the symbol of sin ever since Satan chose to use
that symbol in the Garden of Eden. The serpent on the pole represents
Christ becoming sin for us.
  The first gospel sermon was preached by God Himself in the Garden of
Eden. Our Lord did not let things drift before implementing the great plan
of redemption. He declared to the serpent, "I will put enmity between
thee and the woman, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel" (Gen. 3:15). The seed of the
woman is the God-man who would accept the death penalty, a painful
wound from which He would recover. Before God pronounced the sen-
tence of death on the guilty pair, He gave a message of hope—a Saviour
will come, and He will be your Substitute and Surety.

  How are people's responses to the good news of a Saviour from sin illus-
trated in the experience of Cain and Abel? Gen. 4:3-5.


  Cain's refusal to comply with God's instructions was a denial of God's
authority. However, "Abel offered unto God a more excellent sacrifice
than Cain" (Heb. 11:4).

APPLICATION: The first lesson sets the stage for the study of "Jesus
Our Mediator" by showing how sin has placed a universal gulf between
God and humanity. Identify the specific issues that mark this general gulf
and be prepared to discuss in class how we as Christians should relate to
these issues in our everyday lives.



12

                                                                     13

   In order to understand as best we can Christ's position as Mediator, it
is necessary to recognize that He was and is a member of the triune God-
head, existing through all eternity. When we study the doctrine of the
Trinity we indeed are on holy ground. The idea of one God existing as
three persons is difficult for many to accept. There are three persons in
the Trinity, but we must be aware that the term person when used of
divinity is not the precise equivalent of the same term when it is used to
apply to human beings.
   The unity of God is the great truth that distinguished Israel from her
neighbors. "Hear, 0 Israel: The Lord our God is one Lord" (Deut. 6:4).
Does the truth revealed in the Old Testament then contradict the truth
revealed in the New Testament? Of course not. The word used for God in
the first chapter of the Bible suggests more than one person within the
one Godhead. "God said, Let us make man in our image" (Gen. 1:26).
This doctrine of the Trinity is spiritually enriching to us. God has not
existed from all eternity as a single solitary being, but there always has
been unity and communion within the Godhead.

 What did Jesus indicate about there being three persons in the Godhead?
Matt. 28:19, 20.


  Father, Son, and the Holy Spirit are distinct personalities; yet They
form a divine unity and act unitedly in creation and redemption. "There
are three living persons of the heavenly trio; in the name of these three
great powers—the Father, the Son, and the Holy Spirit—those who re-
ceive Christ by living faith are baptized, and these powers will co-operate
with the obedient subjects of heaven in their efforts to live the new life in
Christ."—Evangelism, p. 615.

SEARCH AND LEARN: What do the following texts contribute to our un-
derstanding of the doctrine of the Trinity?

     1 Peter 1.2

     Jude 20, 21

     John 5:26




14

  It was settled in the eternal councils of the Godhead that Jesus, the
Son, should be man's Redeemer. We do not know exactly when. The
Bible simply says, "before the foundation of the world." "The plan of
salvation had been laid before the creation of the earth."—Patriarchs
and Prophets, p. 63. The plan was laid, well thought out, and carefully
designed. Nothing was left to chance. The agreement was that Jesus
should be the Lamb, the Sin Bearer.

  What term used by Zechariah sometimes is used to describe the confer-
ence where the decision was made to redeem man? Zech. 6:13. (See also
Acts 2:23.)


   "None but Christ could redeem fallen man from the curse of the law
 and bring him again into harmony with Heaven. Christ would take upon
 Himself the guilt and shame of sin—sin so offensive to a holy God that it
 must separate the Father and His Son. Christ would reach to the depths
 of misery to rescue the ruined race.
   "Before the Father He pleaded in the sinner's behalf, while the host of
 heaven awaited the result with an intensity of interest that words cannot
 express. Long continued was that mysterious communing—`the counsel
 of peace' . . . for the fallen sons of men. The plan of salvation had been
 laid before the creation of the earth . . . ; yet it was a struggle, even with
 the King of the universe, to yield up His Son to die for the guilty race. But
 `God so loved the world, that He gave his only-begotten Son, that whoso-
 ever believeth in Him should not perish, but have everlasting life.' John
 3:16."—Patriarchs and Prophets, p. 63.
    "As a priest, Christ is now set down with the Father in His throne.
 Revelation 3:21. Upon the throne with the eternal, self-existent One is He
 who hath borne our griefs, and carried our sorrows.' . . .
    " 'And the counsel of peace shall be between Them both.' The love of
 the Father, no less than of the Son, is the fountain of salvation for the lost
 race. . . . And in the ministration in the sanctuary above, 'the counsel of
 peace shall be between Them both.' "—The Great Controversy, pp. 416,
 417.
    Sin sent shock waves throughout the universe. Heaven itself was
 greatly affected. Angels stopped singing. Gloom spread everywhere.
 Was earth to be forever cut off? Was the situation hopeless? No! As soon
 as sin occurred Jesus stepped into the breach. He acknowledged His role
 and function as Mediator, Surety, and Substitute for the human race.
                                                                            15

   At the center or focal point of John's vision stands Jesus. He has all
power (seven horns), He is all knowing (seven eyes), and through the
Spirit He is present everywhere.
   To Jesus, the Second Person of the Godhead, has been assigned the
task of being the One within the Godhead who is to reveal God to lost
beings. Jesus is the Great Communicator. The fact that He is called
"Son" does not mean that He did not exist eternally. "The term by
which He is known, the Son of God, reflects His place in the plan of
salvation, a role determined before the world was created."—Adventist
Review, "The Son," Special Issue on Bible Doctrines [July 30, 1981], p.
6. After sin came, God continued to keep in contact with humanity
through Christ.

     What do we learn about Jesus as God's chief spokesman? Heb. 11:1, 2.


  This text implies that Christ serves as God's perfect Communicator
and Revealer. He is God's thought made audible, His speech made
understandable, and His form made visible. A. J. Gordon, an American
pastor of an earlier generation, took the position that Jesus is God spell-
ing Himself out to humans in language that we can understand. He felt
that all we need to know and can possibly know about God is revealed to
us in Jesus Christ.

SEARCH AND LEARN: When we speak of Jesus as the Second Person of
the Godhead, how do we avoid implying that He is inferior to God the Fa-
ther? Indicate how the following passages contribute to our answer to this
question:

John 1:1, 2

Heb. 1:8, 9

Col. 2:9
  Jesus stands fully in the counsels of God, sharing His most intimate
secrets. This kind of relationship is possible only among equals. Jesus
does not assume a prerogative that is not His when He says, "I come
from the bosom of the Father. We are one."

FURTHER STUDY: The Desire of Ages, p. 19.
16

  In His own person Jesus is the way between God and humans. He does
not say that He will construct or make a way; rather, He declares, "I am
the way." How does He accomplish this? By His incarnation. By taking
on human flesh. "The Word was made flesh, and dwelt among us, (and
we beheld his glory, the glory as of the only begotten of the Father,) full
of grace and truth" (John 1:14).
  "The humanity of the Son of God is everything to us. It is the golden
chain that binds our souls to Christ, and through Christ to God."—Ellen
G. White, Youth's Instructor, October 13, 1898.
  Divinity and humanity were mysteriously combined, and man and God
became one. It is in this union that we find the hope of our fallen race.
Looking upon Christ in humanity, we look upon God."—Ellen G. White,
Signs of the Times, July 30, 1896.

  How did Jesus illustrate the comunication system between earth and
heaven? What makes communication between heaven and earth possible?
John 1:51; 14:6.


  In His own person and being, Jesus is the connecting link between
heaven and earth; He is the communication system, the ladder, on which
angels ascend and descend. Angels are messengers. They carry the com-
muniques, but Jesus is the passageway over which the angels travel.
Without this provision no communication would be possible.
  "Up to the time of man's rebellion against the government of God,
there had been free communion between God and man. But the sin of
Adam and Eve separated earth from heaven, so that man could not have
communion with his Maker. Yet the world was not left in solitary hope-
lessness. The ladder represents Jesus, the appointed medium of commu-
nication. Had He not . . . bridged the gulf that sin had made, the minis-
tering angels could have held no communion with fallen man. Christ
connects man in his weakness and helplessness with the source of infinite
 power."—Patriarchs and Prophets, p. 184.

   How do we avoid giving the impression that we think of Jesus as shielding
 us from an angry Father? What part did the Father have in providing the
 "way"? John 3:16, 17; 2 Cor. 5:19.


   God is the provider, the One who gives. His love prompts Him to give.

 FURTHER STUDY: Patriarchs and Prophets, pp. 63-70.
                                                                         17

  Christ's mediation not only affects the relationships between Jews and
Gentiles but all relationships. He joins humanity with divinity. At the
same time He does not leave the human race without the means to live at
peace on personal, family, or national levels. Jesus is the cement that
binds. His blood is the bonding agent. His mediatorial work forms more
than a dry theory. It has a powerful effect on all who accept Him as their
personal Saviour. All that He has done is of no avail until we take advan-
tage of it. The work of Calvary should be ongoing and continual.

  What practical result of Christ's mediation takes place in human experi-
ence? Col. 3:15-17.


   "A union of believers with Christ will as a natural result lead to a union
with one another, which bond of union is the most enduring upon earth.
We are one in Christ, as Christ is one with the Father."—Testimonies,
vol. 5, p. 47.
  "The heart of him who receives the grace of God overflows with love
for God and for those for whom Christ died. Self is not struggling for
recognition. . . . He is kind and thoughtful, humble in his opinion of him-
self, yet full of hope, always trusting in the mercy and love of God. . . .
   "The grace of Christ is to control the temper and the voice. Its working
will be seen in politeness and tender regard shown by brother for brother,
in kind, encouraging words. . . . Love is manifested in kindness, gentle-
ness, forbearance, and long-suffering."—Christ's Object Lessons, pp.
101, 102.
  As one Bible scholar describes it, the Christian church is a cross-
shaped community, formed and shaped by the power of the cross. The
church community continues to experience the reconciliation which the
cross brings. Its members are crucified with Christ. He mediates to them
His peace. In turn they are to reflect in their characters and conduct what
Christ's sacrificial and high-priestly ministry make possible.

 How important to Jesus is the matter of reconciliation between church
members? Matt. 5:23, 24.


   Whatever might be the cause, Jesus regards estrangement between be-
lievers as a serious matter. It should be observed that the worshiper was
under obligation to seek out the brother who "had ought against" him.
He must take the initiative, not imputing guilt to the one whom it could be
reasoned was the offender.
18

   Jesus cheerfully, voluntarily accepted the awesome assignment to do
whatever was necessary to bring God and humanity together. He knew
that it would involve suffering, deprivation, and death. When He ex-
plained to the angels what was involved, they recoiled in horror. They
were loathe to let their Commander go. But He was determined. The de-
cision, the contract had been made during the mysterious "council of
peace." The Father also was torn. There was trauma in the heart of God;
and it was a struggle, even for God, to yield up His Son to die for us. This
is the mystery of redemption. The Father was willing to endure the pain
because of His love for us.

   How committed was Jesus to His unique mission? Isa. 42:4; 53:11.


    Our Lord was determined to give Himself completely to His mission.
 No sacrifice was deemed too great. When He came to earth the immedi-
 ate prospects often were disappointing, but He persevered. He refused to
 give in to circumstances—never becoming discouraged, never failing.
 His concentration was intense. Zeal for God and the salvation of the lost
 consumed Him. He forgot to eat. He was oblivious to danger. He looked
 straight ahead and "for the joy that was set before him endured the cross,
 despising the shame" (Heb. 12:2).

 APPLICATION: From the parable of the lost sheep, what can we learn
 about Jesus, His mission, and our salvation? Luke 15:4-7.


   Leaving the 99 sheep that were safe in the fold, the shepherd ventured
 out to seek the one that was lost. He searched for it until He found it.
 Here again we find a picture of intense interest, concentration, and deter-
 mination. Jesus is interested in the last, the lost, and the least. The three
 parables of Luke 15 illustrate this perfectly. The sheep was lost in the
 wilderness, foolishly wandering. The coin was lost in the house. It did not
 realize that it was lost. The prodigal son was lost because of his willful
 disobedience. He knew that he was lost. The sheep and the coin could do
 nothing to save themselves. Someone must expend the effort to do for
 them what they could not do for themselves. Jesus took this as His spe-
 cial assignment. It also is ours. We have a part to play in our salvation.
 We have choices to make. How will you respond?

                                                                           19

   God is not an absentee landlord. Not only did He create but He sus-
tains. He superintends the vast creation. Nothing, from the smallest atom
to the greatest star, escapes His watchcare. He is the God of the infini-
tesimally small and the infinitely great. He is an exquisite craftsman. The
delicate balance of nature demands His constant involvement. The uni-
verse is not a huge clock that was wound up tight in the beginning and has
since then run under its own energies. The laws of nature cannot and do
not operate apart from nature's God. The Bible pictures a God who is
intimately acquainted with His creation. Isaiah's words are impressive—
the vast number of stars, constellations, and planets have been numbered
and named by their Creator. The fact that the universe holds together and
is a dependable system is attributed properly by the prophets to the
power and wisdom of God.

SEARCH AND LEARN: What do the texts that follow contribute to our
understanding that Christ was the active agent in Creation?

   John 1:1-3

   Eph 3.9

   Col. 1:16, 17

   Heb. 1:1, 2
   "It was Christ that spread the heavens, and laid the foundations of the
earth. It was His hand that hung the worlds in space, and fashioned the
flowers of the field."—The Desire of Ages, p. 20.

   For what purpose did God create the earth? Isa. 45:12, 18.


   The unselfishness of God is reflected in creation. He intended to peo-
 ple many planets with holy, happy beings who would reflect His life to
 each other and thus return to Him a revenue of glory. His pleasure is not
 primarily in inanimate objects, but in persons. In his vision of the heav-
 enly throne room John hears the worshipers exclaiming, "Thou hast cre-
 ated all things, and for thy pleasure they are and were created" (Rev.
 4:11). The Creator is the Sustainer. He also accepts the responsibility for
 redeeming the lost planet and its inhabitants. He does not abandon His
 creation.

                                                                            21

   Sin has an ecological effect. The earth is under the curse. This explains
why there are weeds, noxious plants, brambles, briars, thorns, and a
planet breaking down with age; wearing "out like a garment" (Ps. 102:26,
RSV). Suffering and death are the norm. Adam and Eve grieved at the
first falling leaf. The climate became subject to marked changes. Later
natural disasters began to wreak destruction. Death and corruption made
inroads into every family. Since the inception of sin, earth and its inhabit-
ants have been sliding downhill.

     How is the human disharmony with nature demonstrated? Gen. 3:17-19.


   The bondage of corruption (Rom. 8:21) has the planet in its viselike
grip. "Under the curse of sin all nature was to witness to man of the char-
acter and results of rebellion against God. When God made man, He
made him ruler over the earth and all living creatures. So long as Adam
remained loyal to Heaven, all nature was in subjection to him. But when
he rebelled against the divine law, the inferior creatures were in rebellion
against his rule. Thus the Lord, in His great mercy, would show men the
sacredness of His law and lead them, by their own experience, to see the
danger of setting it aside, even in the slightest degree.
   "And the life of toil and care which was henceforth to be man's lot was
appointed in love. It was a discipline rendered needful by his sin, to place
a check upon the indulgence of appetite and passion, to develop habits of
self-control. It was a part of God's great plan for man's recovery from the
ruin and degradation of sin."—Patriarchs and Prophets, pp. 59, 60.
   In spite of earth's decay, God's salvation and righteousness are un-
changed. The salvation and righteousness that He provides reverses the
process that leads from sin to death. Jesus, the Creator and Sustainer,
refuses to give Satan, the usurper, unchallenged control over His cre-
ation, including nature as well as humanity. He is willing to extend Him-
self in the redemptive effort in order to prevent Satan from assuming con-
trol.
   In spite of the seeming insignificance of this world compared to God's
universe, Heaven has not abandoned us. This planet has become the the-
ater of the universe. God is not through with planet Earth! It is His pur-
pose to demonstrate through His dealing with humanity the unchanging
principles that are the foundation of His universal government.
   Our hope centers in the fact that the God who is our Creator and Sus-
tainer also has become our Redeemer. He never wearies in His determi-
nation to rescue us, and the world itself, from the bondage to sin that
resulted when our first parents sold themselves to Satan and sin.

22

  A planet under bondage and under the threat of extinction needs pro-
tection. Human existence is a fragile thing. Scientists tell us that a rise in
temperature of two or three degrees at the North and South Poles would
cause worldwide flooding. They have warned that hydrocarbon emis-
sions and other pollutants will one day upset the delicate balance in the
atmosphere. We could go on. Suffice it to say, the mediatorial work of
Christ includes the globe and its inhabitants. Sin's penalty (death) would
have been exacted as soon as Adam and Eve sinned if there had been no
plan of salvation. But Christ interposed. He shielded our first parents
from immediate death and placed the planet under His protection.
   The Bible speaks of God's steadfast love. The Hebrew term chesed
means "loving-kindness," "devotion," "loyalty," "fidelity." It occurs
in one form or another about 245 times in the Old Testamnent. In 177
instances it seems to convey the idea of solidarity or stability, as in God's
covenant relationship with His people.

   What basic attribute of God underlies His relationship to the earth and its
 inhabitants? Gen. 9:16, 17.


    God's steadfast love forms the basis of His dealings with humanity.
 This is expressed in His covenant with "all flesh." The everlasting cov-
 enant embraces more than Israel or the church. Whether or not human
 beings acknowledge God's sovereignty, He extends His mercies to them.
 Christ's mediatorial ministry protects even the rebellious during proba-
 tionary time.

   Given the terrible nature and consequences of sin and its constant threat
 to survival, how can we explain the fact that the earth and its inhabitants
 have survived this long? 2 Peter 3:9.


   The word slack in this text means "to delay" or "loiter." It can also
 mean "to loosen one's grasp." The purposes of God for planet Earth are
 unchanged by centuries of time. Expressed in His covenant, God's pur-
 poses know no haste or delay. The planet is preserved in order to give the
 people in it opportunity to turn to God in repentance. Christ has not for
 one day or even one moment given up on the human race and planet
 Earth. He stood in the breach at Eden, and He has extended His miracu-
 lous protection ever since. He has the entire world in His hands. No part
 of the lost possession is beyond the reach of the Mediator.
                                                                            23

   One thing can be said about the nature of sin. It is highly inflammable
and combustible. Left to itself, sin will self-destruct. (See Isa. 9:18; Isa.
1:31; Prov. 13:6.)
   It is the hand of a merciful God alone that prevents total destruction.
   "God forbears, for a time, the full execution of the sentence of death
pronounced upon man. Satan flattered himself that he had forever broken
the link between heaven and earth. But in this he was greatly mistaken
and disappointed. The Father had given the world into the hands of His
Son for Him to redeem from the curse and the disgrace of Adam's failure
and fall."—Ellen G. White Comments, S.D.A. Bible Commentary, vol. 1,
p. 1085.

  What can we learn from Genesis 6:5, 6, about the moral condition that
prevailed before the Flood?


   D. L. Moody used to say that sin leaped into the world full grown; the
first boy born became a murderer. It is true that it does not take sin long
to develop and ripen. The destructiveness of sin is illustrated amply in the
experience of the pre-Flood generations. Moral degeneracy set in rap-
idly. They gave themselves over to unbridled and unrestrained passions.
Romans 1:18-32 traces the moral decline. Read this entire passage and
determine for yourself whether it applies to society today.

 What led God to make the decision to destroy by a flood most of the hu-
man race that then existed? Gen. 6:7.


   God is faithful and loyal, but sin has its consequences. Love is never
harsh or cruel, but it is just. Love works ceaselessly to save sinners, but
is just as determined to overcome evil. Those who continue to reject
God's love will find that love will become wrath to them. Even God's
destruction of evil is a loving act.
   Christ, through Noah, came and preached to the antediluvians. "It was
His voice that spoke to the inhabitants of the old world in messages of
warning, reproof, and invitation."—Ellen G. White Comments, S.D.A.
Bible Commentary, vol. I, p. 1089. God made extraordinary efforts to
save the antediluvians. But at last the blight of sin covered the earth com-
pletely. The experience of the pre-Flood generation, like that of Sodom
and Gomorrah, is an illustration of the deadly nature of sin.

24

  Ours is not the only inhabited planet. The universe is neither silent nor
without inhabitants. Some of the most fascinating passages of Ellen
White's writings draw back the curtain just a bit on these "unfallen
worlds." We also see hints of life on other planets in such scriptural pas-
sages as Revelation 12:12; Job 1:6; 2:1, and Hebrews 1:2.
   "God's government included not only the inhabitants of heaven, but of
all the worlds that He had created; and Lucifer had concluded that if he
could carry the angels of heaven with him in rebellion, he could carry also
all the worlds."—Patriarchs and Prophets, p. 41.

   What biblical evidence can be found to support the suggestion that Christ
 created other inhabited worlds? Col. 1:16; Heb. 1:2.


   These texts are cited to remind us once again that Jesus Christ is a
 universal Creator and universal Redeemer. The frame of reference for the
 great controversy is the entire cosmos. Prophets (see-ers) have the ad-
 vantage of God's perspective. They talk about sin being eradicated from
 the universe. Christ's lordship is to be exercised over the entirety of His
 vast creation. "Christ is mediating in behalf of man, and the order of un-
 seen worlds also is preserved by His mediatorial work."—Messages to
 Young People, p. 254.

   What does Revelation 12:12 indicate about the significance to other
 worlds of Christ's victory on the cross?


    From their vantage point the beings on other planets have seen it all.
 The Fall, the Flood, the Exodus, the building of the tabernacle at Sinai,
 the entire history of the Jewish nation, the coming of Christ, His crucifix-
 ion, resurrection, and ascension. Their attention is riveted on planet
 Earth and Christ's work in the heavenly sanctuary. As the conflict nears
 its close, they must be all the more anxious for final victory. And above
 all, they are grateful to the One whose strong arm kept them from the
 power of the evil one. The great controversy theme holds together the
 various doctrines and truths of our message in a beautiful and harmoni-
 ous system. This theme is unique and crucial in understanding the effects
 that sin in this world has brought to unfallen worlds.

 FURTHER STUDY: Patriarchs and Prophets, pp. 41, 69.
                                                                           25

  The plan of salvation provides for full restoration of the lost dominion
that Adam sold out to Satan. Initially Adam was given dominion over the
earth. The command was, "Be fruitful, and multiply, and replenish the
earth, and subdue it: and have dominion over the fish of the sea, and over
the fowl of the air, and over every living thing that moveth upon the
earth" (Gen. 1:28). But Adam was not absolute owner. He merely was
steward, God's representative. God still is the landlord. The earth is the
Lord's. The creation that came from His hand characterized with such
loveliness and beauty has been purchased back, has been redeemed, by
the same hand that made it.

  What applications can you draw from the extent of what is to be recov-
ered? Luke 19:10.


   Through sin Adam and Eve lost (1) eternal life—they no longer had the
right to eat of the fruit of the tree; (2) their Eden home—they were evicted
and an angel placed at the gate with a flaming sword; (3) their covering of
light—sin brought them consciousness of their spiritual nakedness; and
(4) the privilege of open communion with God. It is the object and pur-
pose of Christ's mediation to restore, to redeem, to purchase, and to buy
back. To seek indicates the necessity for the.Saviour to leave heaven, to
move out of the element of glory and into the veil of flesh. To save is to
make salvation secure by mediating His own life and character to repen-
tant sinners. Eden will be populated once again with holy, happy beings
whose lost estate has been recovered.

  What else is included in the rescue-recovery mission, and who directs it?
Eph. 1:10.



APPLICATION: Try this exercise:
  You have a friend who is an atheist. He sees events determined by the
capricious operation of physical and chemical forces. You and he are dis-
cussing a news story of a recent disaster. As a Christian, how would you
explain to him your confidence in a concerned God who is overseeing the
function of the universe? Let your statement reflect concepts from this
week's lesson.



26

                                                                       27

   There are overtones and connotations in the term mediator that sug-
gest broker, negotiator, interpreter, spokesman, attorney, advocate, and
even guarantor. The term is a broad one. The mediator is the peacemaker
who brings the alienated parties together. The mediator needs to know
both parties. He also needs to know what is the cause of the estrange-
ment. If the mediator is to be successful he cannot be part of the problem.
He must have the respect and trust of the parties he hopes to bring to a
reconciliation. He also should have a personal interest in the persons to
be reconciled. The personal risk factor cannot be avoided.
   Even this description of the mediator and his function but faintly illus-
trates the all-sufficient ministry of Jesus, the "one mediator between God
and men" (1 Tim. 2:5). For our purposes in this lesson we will consider
the primary function of the mediator to be that of reconciler—the one
who brings the alienated parties together.

  In what way is God the Father involved in the work of reconciliation?
2 Cor. 5:19.


   It is love that reconciles, and we can be assured that Father, Son, and
Holy Spirit love us equally. We must not think of reconciliation as the
Son feeling sorry for lost humanity and begging the angry Father to give
the child another chance. There is no division in the Godhead's attitude
or feeling toward human beings. Although it was Christ who gave His life
to and for us, God the Father also joined in paying that infinite price. It is
He who has placed Christ at His altar of mediation.
   "God's appointments and grants in our behalf are without limit. The
throne of grace is itself the highest attraction because occupied by One
who permits us to call Him Father. But God did not deem the principle of
salvation complete while invested only with His own love. By His ap-
pointment He has placed at His altar an Advocate clothed with our na-
ture. As our Intercessor, His office work is to introduce us to God as His
sons and daughters."—Testimonies, vol. 6, p. 363.
   All of the New Testament passages that speak about reconciliation rep-
resent God as the One who reconciles the human race to Himself through
Jesus Christ. Jesus established a new relation to God by an act—His
death on the cross. That act became the basis for our new relationship to
God. Two estranged persons become as one. Hence the word atonement,
"at-one-ment." The point to be remembered is that God took the initia-
tive. He did not wait for us to request Him to intervene.
28

   Because sin is the alienating factor it had to be removed before there
could be reconciliation. Doing so involved Christ's death for our sins,
which Paul says is the heart of the gospel—the good news. "For I deliv-
ered unto you first of all that which I also received, how that Christ died
for our sins according to the scriptures" (1 Cor. 15:3). The Son of God
came on a search-and-destroy mission. He entered Satan's dominion, de-
feated him on his own ground, and destroyed the enemy's stronghold.
Sin, which seemed to be such an immovable barrier, can now be re-
moved, taken away. "The Lord hath laid on him the iniquity of us all"
(Isa. 53:6). The cause for estrangement is removed. Christ has dealt ef-
fectively with sin. He has shorn it of its power and ultimately will remove
its sting.

  How does the term Lamb of God apply to Christ's mission? John 1:29.


   In the Jewish economy "the sacrificial lamb" came to be another name
for "Sin Bearer." Jesus Himself was instructed by the slaying of lambs.
When He visited Jerusalem for the first time, He came in contact with the
doctors of the law who had an entirely wrong concept of the Messiah's
mission. There "He beheld the bleeding victim upon the altar of sacrifice.
With the worshipers He bowed in prayer, while the cloud of incense as-
cended before God. He witnessed the impressive rites of the paschal ser-
vice. Day by day He saw their meaning more clearly. Every act seemed
to be bound up with His own life. New impulses were awakening within
Him. Silent and absorbed, He seemed to be studying out a great problem.
The mystery of His mission was opening to the Saviour."—The Desire of
Ages, p. 78.
   Four times outside of the book of Revelation the New Testament ap-
plies the word lamb to Christ as the One who suffers, the Just for the
unjust, and dies in our stead to atone for sin. There is atoning power in the
 Lamb and His sacrifice. But when we come to the book of Revelation,
the figure of the Lamb becomes central. It is used 28 times. He is de-
 picted as Redeemer (Rev. 14:4), as Judge (Rev. 6:16), as King (Rev.
17:14), and as Victor (Rev. 14:1).
   Jesus is the Lamb-Priest who unites in Himself the victim who is sacri-
ficed and the Priest who is the offerer. He has prevailed and thus has all
 power. His victory is unlimited, final, and complete.

 FURTHER STUDY: Patriarchs and Prophets, pp. 277, 278.


                                                                          29

   The removal of sin necessitated the death of the Sin Bearer. His was
not to be ordinary death, but He was to taste what it would mean for the
sinner to be eternally separated from God. The Mediator must not only
bear the sin but also its full penalty. However, the suffering of Christ was
not to be confined to the experiences immediately preceding His death.
Throughout His lifetime the Saviour's suffering from contact with sin was
intense. The current of His life was in direct opposition to the immorality
of the society of His day.

  What significance do you see in the term the Bible uses to describe the
penalty of sin? Rom. 6:23.


  The penalty for sin is spoken of as "wages." The sinner deserves the
penalty. God's gift, eternal life, is totally undeserved. It is all of grace.
The wages we earn by sinning was paid by the Mediator on our behalf.
"In death He was more than conqueror. The redemption price has been
paid."—Ellen G. White Comments, S.D.A. Bible Commentary, vol. 5, p.
1149.

  How does a word Jesus used help us better understand the nature of His
sacrifice? Matt. 20:28.


   The price of our salvation also is called a "ransom." Ransom is a term
that comes from the slave market. The human race is sold under sin. The
result is that we find ourselves in the most absolute bondage. But Jesus
was willing to pay the unbelievable ransom price—His own life.
   "Justice and mercy stood apart, in opposition to each other, separated
by a wide gulf. The Lord our Redeemer clothed his divinity with human-
ity, and wrought out in behalf of man a character that was without spot or
blemish. He planted his cross midway between heaven and earth, and
made it the object of attraction which reached both ways, drawing both
Justice and Mercy across the gulf. Justice moved from its exalted throne,
and with all the armies of heaven approached the cross. There it saw One
equal with God bearing the penalty for all injustice and sin. With perfect
satisfaction Justice bowed in reverence at the cross, saying It is
enough."—Ellen G. White, General Conference Bulletin, Fourth Quar-
ter, 1899, p. 102.
   It is dangerous to think of the ransom provided in Jesus as appease-
ment. The God of the Christian faith needs no appeasement.
30

   In essence, the death of Christ destroyed Satan's kingdom. It pulled
down the twin pillars, sin and death. The prison house of sin collapsed,
and death is a defeated foe, although the ultimate victory over death still
is to come. The captives are set free. The Mediator prevails, the enemy is
vanquished. "For this purpose the Son of God was manifested, that he
might destroy the works of the devil" (1 John 3:8).
   Satan is a defeated foe! John declared, "I heard a loud voice saying in
heaven, Now is come salvation, and strength, and the kingdom of our
God, and the power of his Christ: for the accuser of our brethren is cast
down, which accused them before our God day and night" (Rev. 12:10).

SEARCH AND LEARN: How do the texts that follow demonstrate that
Christ has been victor in every encounter with Satan?

   Rev. 12:7-9

   Jude 9

   Matt. 4:1-11

    The individual battles that make up the great controversy between
 Christ and Satan became particularly fierce during Jesus' earthly exis-
 tence. At the time of each battle our salvation hung in the balance. In
 both the wilderness and Gethsemane, Christ came close to death. In fact,
 He would have died had it not been for divine intervention. But such in-
 tervention did not take place at the time of the decisive encounter at Cal-
 vary. "Having spoiled principalities and powers, he made a shew of them
 openly, triumphing over them in it" (Col. 2:15). "As Christ in His expir-
 ing agony upon the cross cried out, 'It is finished' (John 19:30), a shout of
 triumph rang through every world and through heaven itself. The great
 contest that had been so long in progress in this world was now decided,
 and Christ was conqueror."—Patriarchs and Prophets, pp. 69, 70.

   When and under what circumstances will Satan ultimately be destroyed?
 Rev. 20:7-10.


   Although Satan still exists, his destruction will take place at the end of
 the judgment, at the close of the millennium.


                                                                           31

  Repentance for sin should not be considered a natural human trait. It
comes to us as a gift from God. It is something that is provided. The bibli-
cal injunctions to repent are numerous.

SEARCH AND LEARN: Study Matthew 3:2; Luke 13:3; Acts 2:38; 3:19;
17:30; then formulate your own simple definition of repentance. Write it
below:




   Repentance is humanly impossible because, in the first place, we do
not, of ourselves, understand the nature of sin, its depths, and its power.
Human sorrow or remorse comes from experiencing the results and the
consequences. Genuine repentance leads to a complete about-face, a
turnabout of 180 degrees—a complete reorientation of life. As the gate-
way to new life in Christ, repentance forms an important link in the salva-
tion process.

  Because human beings are incapable of repentance or even of recognizing
their own sins, how is this work essential to salvation accomplished for
them? John 16:7-11.


   It is impossible to overestimate the value of the Holy Spirit's work. He
brings conviction of sin to the human heart. He affects the conscience,
making it sensitive and responsive.
  Forgiveness is free, but it is not cheap. God is not indifferent toward
sin. How could He be, when it caused the death of His Son and so much
suffering and pain and death since its inception? But God was willing to
pay the full price of our forgiveness and, through Christ, has purchased
the right to freely forgive our sins.
  Repentance and forgiveness are bound together. Repentance is the sig-
nal that forgiveness already has been made available through the Media-
tor's work on our behalf. God is justified in granting forgiveness to those
who have repented. (See Eph. 1:7.)
  While the work of the Mediator has universal overtones in that it af-
fects even the future of unfallen worlds and makes the position of the
angels eternally secure, it is nonetheless personal. We must not place the
Mediator's work on a purely theoretical basis. It must come down to
where we are, so that we can relate gratefully to Him.
32

  The Mediator brings about new relationships. He removes the cause
for estrangement. At a great price He paid our ransom and now stands in
our place, thus releasing us from the sentence of death. He grappled with
the destroyer and his prison house, bringing it down by His death. He
earned the right to snatch the victims from destruction. Rebels who ac-
cept His gracious offer are now friends, loyal subjects. There is no more
hostility to God's law. A spirit of loving obedience replaces an attitude of
resistance. Those who were afar are now brought near.

  Summarize in your own words the description of the radical change of
status found in Colossians 1:13.




   Delivered, "to draw off," "to rescue." Translated, "to transport,"
 "to remove," or in some instances "to transplant." These strong words
 indicate a dramatic transformation, a clean break with the past, and a
 new, exciting future. Drawn out and rescued from the kingdom of dark-
 ness, Christians are transplanted into the kingdom of grace.

   Read Romans 8:1-14. Notice the contrasts: "after the flesh," "after the
 Spirit." Two possibilities are indicated here—life on two levels. The
 lower level is the level of enmity against God. Here are the unreconciled
 who are "not subject to the law of God, neither indeed can be" (verse 7).
 The upper level is the way of the Spirit, to be "in Christ." This is the level
 of new relationships, the level of new life. Those who are in the flesh
 cannot please God (verse 8). Those in the new relationship (in Christ) are
 the sons and daughters of God. (See verse 14.) The new standing before
 God is more than a matter of bookkeeping. God does more than wipe the
 slate clean. Salvation is more than a legal status. It involves allowing the
 Holy Spirit to bring our lives into harmony with the divine will and law.

 APPLICATION: Too often our lives are marked by isolation and es-
 trangement from those we should be close 10. This happens in the family.
 It happens in the church.
    Are you aware of a breaking or broken relationship that should be
 healed? Identify to yourself the person from whom you sense separation.
 Identify the problem.
    What procedures could you follow to involve Jesus as Mediator to
 bring reconciliation? Write out these steps. Are you willing to involve
 Jesus?
                                                                            33

    Under Mosaic law it was both the duty and the privilege of the nearest
 of kin to redeem a property that had been lost by an unfortunate relative.
 Of course, the nearest of kin must be able to purchase the property. This
 person came to be known as the kinsman-redeemer, and the law that out-
 lined the practice was called the law of the kinsman-redeemer. There is a
 marvelous typology here. Jesus, our Mediator, became next of kin to the
 human family that He might redeem us. To redeem is literally "to buy
 back." He takes responsibility for the transaction. He is willing and able
 to pay the full purchase price. Adam forfeited his right to the inheritance
 and was dispossessed. His posterity shares his fate.

   In what way can we say that Jesus is next of kin to humanity? John 1:13,
 14; Heb. 2:11, 12.


   Some people are extremely proud of their bloodline. Family tree and
 heritage mean a great deal to them. Christians can confidently say that
 they are kin to Jesus Christ. It was our blood that ran in His veins.
   "But not to any class is Christ's love restricted. He identifies Himself
 with every child of humanity. That we might become members of the
 heavenly family, He became a member of the earthly family. He is the
 Son of man, and thus a brother to every son and daughter of Adam. His
 followers are not to feel themselves detached from the perishing world
 around them. They are a part of the great web of humanity; and Heaven
 looks upon them as brothers to sinners as well as to saints."—The Desire
 of Ages, p. 638.

   What particularly identifies us as being members of Jesus' family? Matt.
 12:49, 50.


   Jesus becomes brother in a very special way to those who accept Him
 as Saviour and do the will of His Father. Our heavenly Kinsman has pur-
 chased eternal life for all mankind. But not all have acknowledged Him;
 many even deny Him. He will not force allegiance.

   What action on our part is essential in order for us to become members of
 Christ's redeemed family? Matt. 10:32; Rom. 10:9, 10; Rev. 21:7.




                                                                          35

   The Son of God became the Son of man. He became part and parcel of
humanity. One teaching during the early Christian era held that Jesus
merely appeared to be human—His earthly life' was a masquerade. The
Scriptures deny this vigorously. Ellen White also makes it clear: "Christ
did not make believe take human nature."—Review and Herald, April 5,
1906.
   "Our Saviour took humanity with all its liabilities. He took the nature
of man, with the possibility of yielding to temptation."—The Desire of
Ages, p. 117.
   Not only did Jesus take our humanity while He was here on earth, but
He took it for all eternity. "Christ ascended to heaven, bearing a sancti-
fied, holy humanity. He took this humanity with him into the heavenly
courts, and through the eternal ages he will bear it, as One who has re-
deemed every human being in the city of God."—Ellen G. White, Re-
view and Herald, March 9, 1905.

  What was the import of Jesus' favorite designation or title for Himself
found in Luke 19:10?


   The primary meaning of the phrase "Son of man" is simply "human
being." Jesus went to great lengths to emphasize His identity with hu-
manity. He refused the trappings of royalty. He grew up "as a root out of
a dry ground: he hath no form or comeliness; and when we shall see him,
there is no beauty that we should desire him" (Isa. 53:2). He was at home
with the poor. He knew a life of toil and hardship. His hands were
calloused. He wore a simple peasant's garment. It is hard to imagine a
greater condescension, a greater demonstration of identification with suf-
fering humanity.

SEARCH AND LEARN: Read Isaiah 53 carefully and list some of the ways
that Jesus identified with humanity. In what ways is He different from other
human beings?




36

   By His unique experience, Jesus our Mediator is well qualified to help
 us. He knows us intimately. He has walked the path before us. He has
 entered fully and completely into the human situation.

   Why was it necessary for Jesus to suffer? Heb. 2:10; 5:8, 9.


   Jesus accepted trials and temptations so as to equip Himself better for
 His mediatorial ministry. He refused to claim exemption from hardship.
 He was not a stranger to hard work. There were no servants to wait on
 Him in His Nazareth home. He knew poverty and loneliness. His own
 family thought Him rather odd. Few ever understood His mission. Then
 there was the intense, mean, thoroughly unwarranted hostility that He
 faced. He was the special target of Satan's attacks, the focal point. He
 accepted all of this in good spirit, never complaining or murmuring.
    "Jesus knows the circumstances of every soul. You may say, I am sin-
 ful, very sinful. You may be; but the worse you are, the more you need
 Jesus. He turns no weeping, contrite one away. He does not tell to any all
 that He might reveal, but He bids every trembling soul take courage.
 Freely will He pardon all who come to Him for forgiveness and restora-
 tion."—The Desire of Ages, p. 568.

   How is this special help experienced in the life of the believer? 1 Cor.
 10:13.


    Christ has accepted a unique relationship and responsibility to the
 Christian. We have become members of His family. He has made prom-
 ises to all who trust in Him. He knows how to deliver the godly out of
 temptation. (See 2 Peter 2:9.) He is our special Helper. He is more than
 sympathetic to us. He is capable of giving us specific help when we need
 it.
     A Saviour who simply feels sorry for us cannot qualify. A Saviour who
 merely identifies with us is inadequate. Only a Saviour who can bring
 practical help to poor mortals can meet our needs. This Saviour, who is
 our Mediator, actually lifts the fallen, strengthens the weak, and revives
 the faint.

  FURTHER STUDY: The Ministry of Healing, pp. 71, 72.




                                                                         37

    While truly human, Jesus is "holy, harmless, undefiled, separate from
 sinners" (Heb. 7:26). His perfection of character is unassailable. After
 living for many years in the little country of Palestine, in full view of all
 kinds of people, He challenged one and all, "Which of you convinceth me
 of sin?" (John 8:46). Only a spotless lamb was to be offered. The priest
 was charged to examine each sacrifice. The Father found no fault in
 Christ, nor could His disciples. Even Pilate's wife called Him a just man
 and Pilate said, "I find no fault in him" (Luke 23:14). One of the dying
 thieves insisted that He had committed no crime. The demons called
 Him, appropriately, the Holy One of God.

  What characterized Christ's attitude toward righteousness and iniquity?
 Heb. 1:9.


   Christ was not soft on sin. He upbraided Pharisees and Saducees for
 their wrongdoing. It appears that to Him man's inhumanity to man was
 the greatest sin. He hated iniquity. At the same time, Jesus and the righ-
 teous principles expressed in His Father's law are synonymous. Jeremiah
 called Him the Lord our righteousness (Jer. 23:6). He and righteousness
 were at home together. His life was so pure and sinless that He "con-
 demned sin in the flesh" (Rom. 8:3). He convinces the world of righ-
 teousness, that is, He sets before the universe the perfect example of a
 righteous life. He becomes the measurement, the test of what righteous-
 ness is.
   Even as He faced the cross and death, unable to see through the grave,
 there was no responsive cord to the wiles of Satan; there were no sympa-
 thetic vibrations, no point of agreement, no attachment or affinity what-
 ever.
   "He met the arch apostate face to face, and single-handed withstood
 the foe of his throne. Not even by a thought could Christ be brought to
 yield to the power of temptation. Satan finds in human hearts some point
 where he can gain a foot-hold; some sinful desire is cherished, by means
 of which his temptations assert their power. But Christ declared of him-
 self, 'The prince of this world cometh, and hath nothing in me.' "—
 Ellen G. White, Review and Herald, Nov. 8, 1887.

   To what extent can Christ's temptations be compared with ours? Heb.
 4:15.
38

  Jesus is the only One who reveals perfectly to us all the attritubes of the
Godhead. Angels cannot do this. The Father and the Holy Spirit remain
invisible to normal human vision. Jesus, who was in the bosom of the
Father, alone can reveal God's character to the human race. He is the
God of unlimited power and also infinite mercy. He places His great
power under the control of His steadfast love.
  Satan misrepresents God's character. At times He pictures Him as a
God of justice without mercy. At other times he portrays Him as a God of
mercy at the expense of His justice. Because he does, the human family
had to be given a demonstration of God's true character. Jesus filled that
role. In Him was and is to be found the perfect blend of mercy and justice.
He is the Lion of strength and power as well as the Lamb of silent suffer-
ing. In Him self-giving love is combined with omnipotence and unlimited
power with the kind of justice that never strains out the quality of mercy.
The fusion of divinity with humanity is unique in Christ. Indeed, in all
heaven and earth, there is none like Him. There never has been, there
never will be. The light of heaven shone through Christ as through a crys-
tal prism, and today we still see in Him the full glory of God.

  To what extent was the human Christ able to reflect the glory of His Fa-
ther? Heb. 1:2, 3.


   "Looking upon Christ in the flesh we look upon God in humanity, and
see in him the brightness of divine glory, the express image of God the
Father."—Ellen G. White, Youth's Instructor, "Child Life of Jesus,"
Nov. 21, 1895.
   As we look on His compassion, we know that there is mercy. As we
see Him dying to satisfy the claims of the broken law, we know that there
is justice. But, in the person of our Saviour, we also see that "mercy and
truth are met together; righteousness and peace have kissed each other"
(Ps. 85:10). An unusual fountain, lined with mirrors, can be found in one
of the great cathedrals of Europe. The entire interior of the church is mir-
rored in this small fountain and can be seen in detail. This harmonizes
with the word picture used in Hebrews 1:3: "Who being the brightness of
his glory, and the express image of his person." In Jesus we see mirrored
perfectly all that God is, and we are moved to love and trust Him.

 FURTHER STUDY: Sons and Daughters of God, p. 243.


                                                                           39

  Revelation 4 and 5 take us into heaven's throne room. Chapter 4 em-
phasizes God's creative power. He is worthy to be praised because He
has created (Rev. 4:11). The emphasis in chapter 5 is on redemption. The
worshipers praise the Lamb: "Thou wast slain, and hast redeemed us to
God by thy blood" (Rev. 5:9). He is the One altogether lovely, the fairest
among ten thousand. All the angels in heaven burst forth in a shout of
praise, "Worthy is the Lamb."

  What signal honor did the Father confer on the divine-human Son? Heb.
1:6.


  The Son not only is worthy of our admiration but of our praise and
worship as well. Christ is in all things to "have the preeminence" (Col.
1:18).

SEARCH AND LEARN: Match Christ's roles given below with the most
appropriate text listed:

        Our only Advocate.               A. John 6:35
        Our only remedy.                 B. 1 Cor. 3:11
        Our only nourishment.            C. 1 John 2:1
        Our only Source of truth.        D. Acts 4:12
        Our only Saviour                 E. John 14:6
        Our only Foundation              F. John 3:14, 15

   In Hebrews 13:15 praise is likened to sacrifice. No longer does God
require animal sacrifices. First and foremost He requires us to give our-
selves to Him and to do so with grateful hearts and thankful spirits. This
is the kind of sacrifice that pleases our heavenly Father. However, it
should be remembered that our sacrifice is acceptable only through Jesus
Christ our Lord. It is His righteousness that makes our offering fragrant
and gives it merit.

APPLICATION:
  • In what ways can I show my appreciation for God's great gift?
  o What practical steps can I take to make the truths we have been
  studying more vivid and real?
 • When did I last speak words of praise to God, to a friend, or to a
 neighbor?

40

                                                                         41

  Job felt keenly the need for someone to stand between him and the holy
God. Realizing his own sinfulness, he exlaimed: "If I wash myself with
snow water, and make my hands never so clean; yet shalt thou plunge me
in the ditch, and mine own clothes shall abhor me" (Job 9:30, 31). He was
aware of the distance that his sins put between him and God. "For he is
not a man, as I am" (Job 9:32). His question is, "How should man be just
with God?" (Job 9:2).
  Job needed desperately a go-between or arbitrator, someone to "lay
his hand upon us both." "Oh that I knew where I might find him! that I
might come even to his seat!" (Job 23:3).

  How did God, speaking through the prophet Ezekiel, express His need
for a go-between? Eze. 22:30.


   Ezekiel pictures God as looking for a man to stand between Himself
and the people. The holy God needs someone to stand between Him and
sinners. However, human beings are inadequate to the task: "but I found
none."
  "Though these three men, Noah, Daniel, and Job, were in it, they
should deliver but their own souls by their righteousness, saith the Lord
God" (Eze. 14:14).

   In Old Testament experience, even the best and strongest of men can-
not guarantee Israel safe passage or salvation. If it were possible to com-
bine all the righteousness of every good person who ever lived, it would
still fall short of the divine requirements.

  What does Job's experience teach us about where we can find our Go-
between? Job 19:25-27.


  Although at times Job was nearly overcome with despair, he worked
his way through the maze to the place where he could voice one of the
great affirmations of Scripture. He saw the Redeemer, Christ, through
the eye of faith.
  The book of Job may be the oldest in the Bible. It is believed that Mo-
ses wrote the account while tending his father-in-law's sheep on the
plains of Midian. Job's faith was progressive, intelligent, and mature.
From time immemorial the light of Christ's mediatorial ministry shone
brightly on believers in God.

42

  Abraham was the kind of man God could use as a type of the Mediator.
He was truly dependable. "I know him, that he will command his chil-
dren and his household after him" (Gen. 18:19), is Heaven's character
assessment. Because he was a man of compassion and benevolence, he
sought earnestly to avert the disaster when he heard of Sodom's impend-
ing destruction.

  What can we learn from Abraham's importunate pleading on behalf of
the doomed city? Gen. 18:27-33.


  "With deep reverence and humility he urged his plea: 'I have taken
upon me to speak unto the Lord, which am but dust and ashes!' There
was no self-confidence, no boasting of his own righteousness. He did not
claim favor on the ground of his obedience, or of the sacrifices he had
made in doing God's will. Himself a sinner, he pleaded in the sinner's
behalf. Such a spirit all who approach God should possess. Yet Abraham
manifested the confidence of a child pleading with a loved father. He
came close to the heavenly Messenger, and fervently urged his peti-
tion. . . .
  "Love for perishing souls inspired Abraham's prayer. While he
loathed the sins of that corrupt city, he desired that the sinners might be
saved. . . .
   "The spirit of Abraham was the spirit of Christ."—Patriarchs and
Prophets, pp. 139, 140.
   Abraham could typify the Mediator because he knew Him and under-
stood His ministry.

   What does Abraham's willingness to offer his son, Isaac, teach us about
faith and obedience? Gen. 22:2, 12.



 FURTHER STUDY: Patriarchs and Prophets, pp. 138-141.



                                                                           43

   Moses' entire life and ministry is an illustration of Christ's mediatorial
work. Time and again he threw himself into the breach between God and
the people. Moses' prayer for apostate Israel at the time of the golden calf
idolatry is the highest example of human intercession. (See this week's
memory verse.)
   "Moses realized how dreadful would be the fate of the sinner; yet if the
people of Israel were to be rejected by the Lord, he desired his name to be
blotted out with theirs; he could not endure to see the judgments of God
fall upon those who had been so graciously delivered. The intercession of
Moses in behalf of Israel illustrates the mediation of Christ for sinful men.
But the Lord did not permit Moses to bear, as did Christ, the guilt of the
transgressor."—Patriarchs and Prophets, pp. 326, 327.

     What was Heaven's assessment of Moses' ministry? Deut. 34:10.


  "Moses was a type of Christ. He himself had declared to Israel, 'The
Lord thy God will raise up unto thee a Prophet from the midst of thee, of
thy brethren, like unto me; unto Him ye shall hearken.' Deuteronomy
18:15. God saw fit to discipline Moses in the school of affliction and pov-
erty before he could be prepared to lead the hosts of Israel to the earthly
Canaan."—Patriarchs and Prophets, p. 480.

   Study carefully the interesting parallels between Moses and Christ out-
lined below:
   1. Both were preserved in childhood (Ex. 2:2-10; Matt. 2:13-15).
   2. Both fasted 40 days (Ex. 34:28; Matt. 4:2).
   3. Both at one time had radiant faces (Ex. 34:35; Matt. 17:2).
   4. Both endured murmurings (Ex. 15:24; Mark 7:2).
   5. Both made intercessory prayers (Ex. 32:32; John 17:9).
   6. Both spoke as oracles (Deut. 18:18; John 7:46).
   7. Both died before entering the heavenly Canaan (Matt. 17:3; Jude 9;
Acts 1:11).

   God's manner of communication with Moses suggests that He saw in
Moses a type of His Son. Open, face-to-face communion characterizes
the relationship between the Father and the Son. As Moses led the
Israelites out of Egypt, so Christ our Passover leads us from the darkness
and bondage of sin to the marvelous light of freedom and liberty.



44

  Samuel followed the pattern of Abraham and Moses in that he placed
the people's interests above that of his own. These persons who are rec-
ognized as types of Christ, breathed His spirit. They were unselfish.
Their love for the people was unquestioned. Their sense of sin, its awful
nature, and its terrible consequences heightened and intensified their
prayers. Like their Example, they poured themselves out before God
with strong crying on behalf of others.

  Note the steps to revival that can be found in the Mizpeh experience:
1 Sam. 7:5-9.

  One way of summarizing these steps follows:
     1. Repentance and confession (verse 6).
     2. Recognition of deep need (verse 8).
     3. Commitment and dedication (verse 9).
     4. Intercessory prayer (verses 5-9).
  "There is need today of such a revival of true heart religion as was
experienced by ancient Israel. Repentance is the first step that must be
taken by all who would return to God. No one can do this work for an-
other. We must individually humble our souls before God and put away
our idols. When we have done all that we can do, the Lord will manifest
to us His salvation."—Patriarchs and Prophets, p. 590.

   Why are Moses and Samuel linked together in Jeremiah 15:1?


    Samuel never wavered from his consistent course. He made the rounds
 "from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and
 judged Israel in all those places" (1 Sam. 7:16). In this respect he can be
 considered a type of the One who is the same yesterday, today, and for-
 ever. "In the character of Samuel we see reflected the likeness of
 Christ."—Patriarchs and Prophets, p. 607.
    Consistency is the characteristic that stands out in Samuel's life. No
 matter that the people were faithless, he kept the faith. He did not cease
 to pray for them. When Israel demanded a king, rejecting him as judge, he
 continued his ministry. He stood fearlessly before kings, princes, and
  common people, reminding them of their obligation to God. He saw Is-
  rael go from a government ruled directly by God to a monarchy ruled by
  faulty human beings. The attitude of the people, the condition of the king-
  dom, which often was in a sorry state of affairs, made no difference.

                                                                          45

   Jesus serves as Prophet, Priest, and King. These Old Testament offices
 typify His ministry. In His function as prophet, Jesus makes God's will
 intelligible to man. As priest, He intercedes with the Father in our behalf.
 As king, He rules over a mediatorial kingdom that soon will merge into
 the kingdom of glory.
   The Prophet: "Since the day that your fathers came forth out of the
 land of Egypt unto this day I have even sent unto you all my servants the
 prophets, daily rising up early and sending them" (Jer. 7:25). In a sense,
 prophets mediate the will of God and the knowledge of God to the people.
 They stand in the counsels of God, hear His word, and declare it.

   What was the central theme of the prophetic message? 1 Peter 1:10, 11.
 (See also Luke 24:27.)


   The Priest: "Take thou unto thee Aaron thy brother, and his sons with
 him, from among the children of Israel, that he may minister unto me in
 the priest's office, even Aaron, Nadab, and Abihu, Eleazar and Ithamar,
 Aaron's sons" (Ex. 28:1). Priests were expected to intercede with God
 for the people. They also were types of Christ in His work as Sin Bearer.
 The high priest bore the names of the tribes of Israel on his breastplate.
 (See Ex. 28:29.) They were to be consecrated men of integrity.

   With what intensity were the priests to intercede for the people? Joel
 2:17.


    The priests were to place themselves between the altar and the wor-
 shipers. They were to lift their voices in earnest petition to God and to
 risk their lives in approaching God on Israel's behalf.
   The King: "Yet have I set my king upon my holy hill of Zion. I will
 declare the decree: the Lord hath said unto me, Thou art my Son; this day
 have I begotten thee" (Ps. 2:6, 7). Israel's ideal king was the Messiah, the
 One who should occupy David's throne.

   What was the significance of the sacred rite described in Exodus 29:7;
 1 Kings 19:16; and 1 Samuel 10:1 that was used to prepare prophet, priest,
 and king for office?


46

    The cities of refuge serve as a marvelous type of the refuge that sinners
 find in Christ. But they can be included among those lessons of the Jew-
 ish economy that are but dimly understood.

   How many cities were set apart, and how were they geographically lo-
 cated? Num. 35:6-14.


    "Six of the cities assigned to the Levites—three on each side [of] the
 Jordan—were appointed as cities of refuge, to which the manslayer might
 flee for safety. . . .
    "The cities of refuge were so distributed as to be within a half day's
 journey of every part of the land. The roads leading to them were always
 to be kept in good repair; all along the way signposts were to be erected
 bearing the word 'Refuge' in plain, bold characters, that the fleeing one
 might not be delayed for a moment. Any person—Hebrew, stranger, or
 sojourner—might avail himself of this provision."—Patriarchs and
 Prophets, p. 515.

   Accessibility is the lesson to be understood in the cities of refuge. Ev-
 erything about them suggests that the way is open.

 APPLICATION: "The cities of refuge appointed for God's ancient peo-
 ple were a symbol of the refuge provided in Christ. The same merciful
 Saviour who appointed those temporal cities of refuge has by the shed-
 ding of His own blood provided for the transgressors of God's law a sure
 retreat, into which they may flee for safety from the second death."—
 Patriarchs and Prophets, p. 516.
   There are many spiritual lessons that we may draw from these sym-
 bolic cities. But we should not lose sight of the purpose of this lesson, to
 point out how the work of the Mediator is mirrored in divinely appointed
 earthly figures and human activities.
   What special person has God used in your life to give you evidence of
 His care? How did this person get involved with your need? What forms
 did that ministry take?
    If that person is still living, why not send a note of appreciation. Let
 him or her know the results of that ministry in your life.


                                                                           47

  The sanctuary was a teaching device. Everything about it was to pre-
figure or foreshadow some aspect of Christ's mediatorial ministry. It was
made according to precise specifications.
   The book of Hebrews contrasts the two sanctuaries—one built by Mo-
ses, the other pitched by the Lord Himself. The one was an earthly struc-
ture, the other a heavenly one. The first, or earthly sanctuary, had "ordi-
nances of divine service" (Heb. 9:1). From studying the book of
Hebrews we learn that the heavenly sanctuary had prescribed services
and ordinances also. The first tabernacle (used interchangeably with the
word sanctuary) was a temporary structure; its services were "for the
time then present" (verse 9). The true sanctuary is in "heaven itself'
(verse 24).

 SEARCH AND LEARN: Read Hebrews 9:1 through 10:22 and determine
 for yourself what happened to the services of the earthly sanctuary.



    There are two extremes that we must avoid in studying the sanctuary
 types. On one hand, we must be careful not to speak negatively of the
 earthly tabernacle and its services. Some have been guilty of this in an
 effort to highlight the efficacy of the heavenly sanctuary. Paul says the
 earthly sanctuary and its ordinances were glorious. Remember, God in-
 stituted it as a teaching device. Jesus is the originator of the type as well
 as the antitype. On the other hand, we must not become obsessed with
 the details of the earthly to the exclusion of the heavenly. The sanctuary
 was designed to throw light on what goes on in heaven; it was not to be an
 end in itself.

   What was the supreme purpose of the earthly sanctuary? Ex. 25:8.


   God always is the seeker, the initiator. He takes the first steps. Before
 we are aware of what He is doing, God devises plans that enable Him to
 reach out to us. He did this in the sanctuary. He provided a way of getting
 closer to His people without destroying them. Divinity, veiled and cov-
 ered, reached out to humanity.

 FURTHER STUDY: Exodus 25 through 27.



                                                                           49

  Everything about the tabernacle was holy, from the outer court to the
most holy place. The linen curtain that surrounded the tent or tabernacle
suggested the holiness of the structure.

  Why were the priests commanded to take off their shoes before perform-
ing their duties? Ex. 30:19, 20.


   "The priests were not to enter the sanctuary with shoes upon their feet.
Particles of dust cleaving to them would desecrate the holy place. They
were to leave their shoes in the court before entering the sanctuary, and
also to wash both their hands and their feet before ministering in the tab-
ernacle or at the altar of burnt offering. Thus was constantly taught the
lesson that all defilement must be put away from those who would ap-
proach into the presence of God."—Patriarchs and Prophets, p. 350.

  What was the significance of the inscription on the priest's mitre
(headwear)? Ex. 28:36-38.


  The purpose of the instruction given in this text was to impress the
people with the awesome holiness of God and with the need of a pure and
holy mediator. The holy God could be approached only by someone who
was appointed, qualified, certified, and purified through the blood of the
Lamb. The description of the consecration of the priests is found in Exo-
dus 29.

     Where and how was God's presence most visibly manifest? Lev. 16:2.


  The holy place of the tabernacle was not accessible, except to a few
priests. The most holy was closed even to the priests. The high priest
alone could enter there and that only once a year on the Day of Atone-
ment. There the presence of God was manifested in the holy Shekinah.
The most holy place was a representation of the throne room in heaven.
(See Ex. 25:18-22.) The spiritually sensitive Israelite must have been
forcibly impressed with the idea of inacessibility—the remoteness of
God—and his unworthiness to approach Him physically. The need for
someone to go in before God for him was apparent. Without such a medi-
ator, who represented the Christ yet to come, there was no possibility of
bridging the gap.
50

   Numerous sacrifices were offered in connection with the sanctuary
 services: for example, burnt offerings, sin offerings, trespass offerings,
 and peace offerings.
   Various kinds of animals were involved—lambs, rams, goats, bulls, pi-
 geons, and turtle doves. The Jewish historian Josephus observes that
 256,500 lambs were slain in a single Passover during Nero's reign. What
 an awful sight that must have been. The lesson behind the symbol is
 clear—sin is terrible and the price of redemption is enormous.

   Why were the sacrifices of the first tabernacle inadequate? Heb. 9:9.


   What humans need is not cleansing of the body but moral cleansing—
 soul cleansing from the defilement of sin. Sin's stain is deep and in-
 grained. No human detergent can wash it away. Here is where the Jewish
 sanctuary ritual fell short. It could not deal with sin at the place where it
 has taken root or set up headquarters—the mind. Something more than
 the blood of bulls and goats and purification rites was needed. Something
 more has been provided.

   What does the book of Hebrews indicate were the greater and "more
 perfect" things, and how have they been provided? Heb. 9:11-14.


   Many of the Old Testament prophets expressed the hope that a "better
 sacrifice" would be provided, one that would deal decisively and finally
 with the sin problem. They saw that the only way to be rid of guilt was to
 remove the sins that cause it. Indeed, almost every culture has some type
 of ritual cleansing. This seems to express a universal need. The Jewish
 sanctuary system did not purpose to be the final solution. Its validity was
 in the fact that it pointed vividly and effectively to something better.
 Through Christ we not only get rid of the guilt of sin but of sin itself.

 THINK IT THROUGH: What was the true value of the sanctuary and the
 sacrifices?

    "The whole worship of ancient Israel was a promise, in figures and
 symbols, of Christ; and it was not merely a promise, but an actual provi-
 sion, designed by God to aid millions of people by lifting their thoughts to
 Him who was to manifest Himself to our world."—Testimonies to Minis-
 ters, p. 123.

                                                                            51

  The earthly sanctuary portrays for us God's way of removing the stub-
born stain of sin. The principle of substitution figured largely in the whole
process. An innocent animal was slain as an offering for sin—the victim
of another's transgression.

     What is significant about who actually slew the sacrifice? Lev. 4:33.


  The repentant sinner took the life of the substitute. By placing his
hands on the head of the sacrifice the sinner symbolically placed his sins
on the victim. The sin was then removed from the sinner to the sin bearer.

     What part did the priest perform in the ceremony? Lev. 4:34.


   When the congregation sinned the priest carried the blood into the holy
place, putting some of it on the horns of the altar of incense and sprinkling
some of it seven times before the veil. Most of the blood, however, was
poured out at the base of the altar. (See Lev. 4:17, 18.)
   By repentance and confession our sins are placed on Jesus, the spot-
less Lamb of God. He carries them, takes responsibility for them. "The
priest shall make an atonement for them, and it shall be forgiven them"
(Lev. 4:20). Please note: The sin is removed, and then pardon is granted.
Jesus saved us from our sins, not in our sins. The sinner was responsible
for his part. He would confess, place his hands on the victim, and take its
life. The priest was responsible for confessed sins but not for uncon-
fessed sins. He took the blood into the sanctuary, or, in some cases, ate
the flesh of the animal. He actually became, in type, the sin bearer.

   In what way did John the Baptist use sanctuary terminology in speaking
of Jesus? John 1:29.


  The lamb symbol is used many times in the Bible (See Gen. 22:7; Isa.
53:7; 1 Peter 1:19; Rev. 5:6; 12:11.) The development of the symbol
reaches its height in the book of Revelation. There the Lamb is extolled
as powerful victor, crushing the serpent's head and granting the re-
deemed full reinstatement as inheritors of the kingdom. Their names are
written in the Lamb's book of life. (See Rev. 13:8; 21:27.)
52

   The ritual was carried out faithfully. The daily or continual service
pointed to the constancy of Jesus our Mediator. His once-and-for-all sac-
rifice is good for all time. Christians are "under the blood," in the safety
zone. Provision has been made. Repentant sinners are covered by a "life
assurance" policy.

   What practice of the pious Jews has influenced Christian devotional life?
 Ps. 55:17; 141:2.


    "The hours appointed for the morning and the evening sacrifice were
 regarded as sacred, and they came to be observed as the set time for wor-
 ship throughout the Jewish nation. And when in later times the Jews were
 scattered as captives in distant lands, they still at the appointed hour
 turned their faces toward Jerusalem and offered up their petitions to the
 God of Israel."—Patriarchs and Prophets, pp. 353, 354.
    It must have been of great comfort to a scattered, oppressed people to
 know that a sacrifice was at all times on the altar in their behalf. It is good
 discipline that will pay off handsomely to gather the family at the begin-
 ning and end of the day for prayers. These seasons of prayer will follow
 the members of the family through the years. They have a binding, unit-
 ing influence on young and old.
    "The daily service consisted of the morning and evening burnt offer-
 ing. . . .
    "Every morning and evening a lamb of a year old was burned upon the
 altar, with its appropriate meat offering, thus symbolizing the daily con-
 secration of the nation to Jehovah, and their constant dependence upon
 the atoning blood of Christ."—Patriarchs and Prophets, p. 352.
    Those who recognize themselves as blood-bought and purchased also
 will acknowledge a debt of gratitude. The sure mercies of God demand
 the consecration of all their powers to Christ and His service. This will be
 done cheerfully and willingly. "We are to give ourselves to the service of
  God, and we should seek to make the offering as nearly perfect as possi-
  ble."—Patriarchs and Prophets, p. 352. This is the kind of offering that
  God calls a sweet savor with which He is well pleased.
     A picture you probably have seen shows an ox standing between a
  plow and an altar. The inscription near the bottom speaks to us with this
  challenge: "Ready for either." Our gift of ourselves to the Lord's service
  will be a perfect offering when it is characterized by this kind of commit-
  ment.

                                                                             53

   At a time when some are questioning why the sanctuary teaching is so
important, we need to understand its full biblical significance. "Satan is
striving continually to bring in fanciful suppositions in regard to the sanc-
tuary, degrading the wonderful representations of God and the ministry
of Christ for our salvation into something that suits the carnal mind. He
removes its presiding power from the hearts of the believers, and supplies
its place with fantastic theories invented to make void the truths of the
atonement, and destroy our confidence in the doctrines which we have
held sacred since the third angel's message was first given. Thus he
would rob us of our faith in the very message that has made us a separate
people, and has given character and power to our work."—Ellen G.
White, Special Testimonies, Series B, no. 7, p. 17.

 APPLICATION: Study the following quotation carefully; then list some
 applications of this statement and this lesson to your life and actions.

  "Another lesson the tabernacle, through its service of sacrifice, was to
teach—the lesson of pardon of sin, and power through the Saviour for
obedience unto life.
  "Through Christ was to be fulfilled the purpose of which the tabernacle
was a symbol—that glorious building, its walls of glistening gold reflecting
in rainbow hues the curtains inwrought with cherubim, the fragrance of
ever-burning incense pervading all, the priests robed in spotless white,
and in the deep mystery of the inner place, above the mercy seat, be-
tween the figures of the bowed, worshiping angels, the glory of the Holi-
est. In all, God desired His people to read His purpose for the human
soul. It was the same purpose long afterward set forth by the apostle
Paul, speaking by the Holy Spirit:
  " 'Know ye not that ye are the temple of God, and that the Spirit of
God dwelleth in you? If any man defile the temple of God, him shall God
destroy; for the temple of God is holy, which temple ye are.' 1 Corinthi-
ans 3:16, 17."—Education, p. 36.




54

                                                                       55

   Christ's mediatorial ministry is not limited to the purely spiritual. Our
temporal provisions also come through Jesus Christ our Lord. All bless-
ings flow through the channel of mediation. Food, shelter, clothing, the
joys of human friendship—all are mediated. The bread of the Presence or
shewbread was viewed as an offering. Because it did not involve blood it
did not symbolize forgiveness and reconciliation through the shed blood.
"It may be inferred that when Israel offered by way of the priesthood the
twelve loaves of bread before God, she was expressing in a pictorial man-
ner not only thanksgiving for His bounties, but also a continuous petition
for both physical and spiritual nourishment."—Frank B. Holbrook,
"The Israelite Sanctuary," in The Sanctuary and the Atonement, ed. Ar-
nold V. Wallenkampf and W. Richard Lesher (Washington, D.C.: Re-
view and Herald Publishing Association, 1981), p. 25.

   Why did Jesus include a petition for bread in the prayer He taught us to
 pray? Matt. 6:11.


   The Bible teaches that there is a difference between the sacred and the
 profane. However, it does not draw a sharp line between the spiritual and
 the material. Christ created the natural world for us. We need to beware
 of a "spirituality" that divorces itself from God's good world.

  What do Jesus' "bread of life" statements found in John 6:33, 35, 50, 51
 mean to us today?


   Jesus' hearers were confused because they took His words literally.
 They were even more shocked by His suggestion that they drink His
 blood. For Jesus to encourage the Jews to taste blood was sacrilege.
 What could He ever mean? they asked one another. Having been taught
 by the rabbis, they should have known that the Saviour was referring to
 His teaching, His words. (See John 6:63.)

   How did Jesus relate His words to His person? John 12:48.


   To reject the words of Jesus is to in effect reject Him as Saviour. We
 cannot divorce Christ from His words.

  What significance can be found in how often the bread of the Presence
 was renewed? Lev. 24:8.

 56

   Darkness symbolically represents ignorance. When a person says, "I
was kept in the dark on the matter," he or she means, "I was prevented
from obtaining the facts." But light dispels darkness.
   By the time of Jesus, there were two huge lampstands in the temple
court. These lamps were kindled after the evening sacrifice and shed their
light over the city. The people hoped for the Messiah to come and shed
His light over Israel just as the lampstands illuminated Jerusalem.

  Summarize in your own words what Jesus means in introducing His ser-
 mon on light the way He did in John 8:12.


   "In the manifestation of God to His people, light had ever been a sym-
 bol of His presence. At the creative word in the beginning, light had
 shone out of darkness. Light had been enshrouded in the pillar of cloud
 by day and the pillar of fire by night, leading the vast armies of Israel.
 Light blazed with awful grandeur about the Lord on Mount Sinai. Light
 rested over the mercy seat in the tabernacle."—The Desire of Ages, p.
 464.

   How does this symbol of God's presence influence people on planet
 Earth? 2 Cor. 4:6.


    We need to keep in mind that every ray of light, understanding, and
 truth, which ever has pierced the gloom enshrouding the earth and human
 hearts, comes through Jesus Christ. He is Mediator of the saving knowl-
 edge of God. (See John 17:3.) He is the light "which lighteth every man
 that cometh into the world" (John 1:9). "Every gem of thought, every
 flash of intellect, is from the Light of the world."—The Desire of Ages,
 p. 465. He flashes the light into our intellects, and thus we are enabled to
 "see" truth.

 SEARCH AND LEARN: Read Revelation 1:13 and 2:1 and answer the fol-
 lowing:

   When was Jesus seen?


   What is the significance of this vision to the church today?



                                                                          57

  Many times, our prayers are tainted with traces of selfishness. Some-
times we do not even understand our own motives. The ministry of the
altar of incense illustrates how our prayers are made acceptable. The
adding of the incense—the righteousness and merits of Christ—renders
our prayers acceptable before God.

SEARCH AND LEARN: Study Revelation 8:3, 4, and Romans 8:26 in or-
der to better understand Christ's antitypical ministry at the altar of incense
in the heavenly sanctuary. Indicate what you learn in the space provided
below:




   The system works. A feeble human whispers a prayer on earth, and it is
 amplified in heaven—heard and answered by a prayer-hearing God
 whose ears always are open because of Christ's mediation.
   The Spirit's intercession is different from that of Christ. His is more a
 work of assistance than of mediation. There is no hearing impairment
 with God, or inability to understand our speech. The communication
 problem is with us. The Holy Spirit does His work on this end—
 prompting our prayers and helping us to frame our words and express
 the thoughts that He has implanted. The answer is bound up with the
 petition. He knows what to pray for; and when we cooperate with Him,
 He "maketh intercession . . . according to the will of God" (Rom. 8:27).

    What privilege is ours that would have been unthinkable for a petitioner
 to do literally on the grounds of the earthly sanctuary? Heb. 10:19, 21, 22.


    Jesus opens the way into the heavenly sanctuary through His sacrifice,
 His shed blood. There is unimpeded access to the presence of God. He
 also prepares us for this privilege by making our hearts clean through the
 sprinkled blood.
    "Our Redeemer has opened the way so that the most sinful, the most
 needy, . . . may find access to the Father."—The Desire of Ages, p. 113.


58

  The most holy place of the earthly sanctuary was a symbolic represen-
tation of the throne room in heaven. Ellen White's description is unsur-
passed: "No language can describe the glory of the scene presented
within the sanctuary—the gold-plated walls reflecting the light from the
golden candlestick, the brilliant hues of the richly embroidered curtains
with their shining angels, the table, and the altar of incense, glittering
with gold; beyond the second veil the sacred ark, with its mystic cheru-
bim, and above it the holy Shekinah, the visible manifestation of Jeho-
vah's presence; all but a dim reflection of the glories of the temple of God
in heaven, the great center of the work for man's redemption."—Patri-
archs and Prophets, p. 349.
   The mercy seat covered the ark. Enshrined in the bosom of the ark was
the law of God, a transcript of His character. It is highly instructive that
the ark's covering is called the mercy seat. God's throne is a mercy seat
at which mercy is blended with justice.

    What words used by Paul and John illustrate the function of the quality
 of mercy in Jesus Christ? Rom. 3:25; 1 John 2:2.


   The atoning work of Christ covers or reconciles the sinner to God.
   "The ark was the hub of Israelite religion and worship. . . . It could be
 said that all the essential elements in redemption coalesce [come to-
 gether] at the ark: God Himself, His law, sacrificial blood, and priestly
 mediation."—Frank B. Holbrook, "The Israelite Sanctuary," in The
 Sanctuary and the Atonement, p. 28.
   The Bible indicates that the ultimate solution to the sin problem was
 related closely to Christ's work in the most holy place. It was here that
 the symbolic services of atonement and intercession were centered. They
 met in the holy of holies. So those great students of the Word had to
 conclude that the atonement provided on the cross must be consummated
 in the most holy place. God upholds the principles of His law as abso-
 lutely unchangeable (justice stands), but He places mercy in the form of a
 Mediator before Him as a covering for sin.

 FURTHER STUDY: Patriarchs and Prophets, pp. 348,349.
                                                                           59

  Once a year in the Jewish economy a special day focused the ceremo-
nial activities on the removal of sin and the cleansing of the sanctuary—
the Day of Atonement. Priestly ministry had its finest, most decisive
hour. The ritual was elaborate and impressive. Anticipation ran high. All
Israel was involved—absolutely absorbed—in the drama. This is what
the Day of Atonement actually was—a national drama that involved all
the people of God.

  How was the great controversy between Christ and Satan illustrated in
the two goats used on the Day of Atonement? Lev. 16:7, 8.


  The goat that was sacrificed symbolizes our Lord's sacrificial death.
The scapegoat was not slain, and thus was not involved in redemption
through the blood. Its function was different.

     What did the priest do with the blood of the slain goat? Lev. 16:15.


  Most biblical scholars agree that the priest's handling of the blood—
they call it blood manipulation—is most important. On the climactic day
the blood was sprinkled on and before the mercy seat—its ultimate appli-
cation. Everything about the Day of Atonement ritual suggests finality
and completeness. In these services the mediatorial process was com-
plete, the sin problem fully resolved.

     What was the fate of the live goat? Lev. 16:21, 22.


  The chief instigator of sin and rebellion must suffer the fate that natu-
rally results from transgression. Satan bears the sin he has caused and
receives the ultimate wages of sin—eternal death. In no wise does he
atone for sin, although his expulsion makes the at-one-ment complete.
Jesus our Mediator alone provides, through His blood, the price of our
redemption. Jesus' death was a voluntary sacrifice for sin. Satan's death
will come as the involuntary consequence of sin.

FURTHER STUDY: The Great Controversy, pp. 669-673.

60

   The breastplate must have been an especially impressive article of
clothing in the priest's glittering attire. (See Ex. 28:15-28 for a descrip-
tion.) This symbol emphasizes again the intimate relationship between
priest and people. He bore their names on his heart. When he went before
the Lord, the people were, in symbol, carried with him into God's pres-
ence.

  On what other article of the priest's clothing were the children of Israel's
names inscribed? Ex. 28:8-12.


    When we speak of accepting Christ as our personal Saviour we imply
 that He becomes our Friend, One who is acquainted with us intimately,
 One who never leaves us or forsakes us (Heb. 13:5).
    The mediatorial ministry of Jesus benefits the entire creation, including
 the unfallen worlds and the heavenly hosts. However, we must not lose
 sight of the fact that its benefits also are personal. We serve the kind of
 God who sees sparrows fall and takes notice of the details of our lives,
 counting even the hairs of our heads. We can be sure that our Mediator
 keeps us in mind individually.
    The ephod and the breastplate are tokens of remembrance, "stones of
 memorial" which the priest bears "upon his heart before the Lord con-
 tinually" (Ex. 28:30). In the same way, the resurrected Christ, in His glo-
 rified body, bears the marks of everlasting remembrance, the scars of the
 nailprints and the spear wound. (See John 20:25, 27.) He will bear these
 throughout eternity. All of sin's trace effects will be erased except these
 tokens that will remind us of Christ's sacrifice.

 APPLICATION: Do you see a relationship between what we have stud-
 ied this week and the public forms of worship today?
    Many Christians follow the practice of bowing the head for a prayer of
 thanks before eating a meal. When observed doing this in a public estab-
 lishment, they are sometimes asked about this custom and its meaning.
 How would you answer?
    What insight for your answer can you find in parts 1 and 3 of this les-
 son? Based on that material, prepare a short statement in which you
 frame a witness response to the above question.
    Be alert to the Holy Spirit's giving you an opportunity for using it.




                                                                            61

  The law of God is declared to be perfect, holy, just, and good. It also is
called spiritual. Our weak, carnal nature is incapable of obedience to
such a holy standard. But the gospel brings good news. God sent His Son
in human flesh to live out the principles of His Father's law in a totally
human environment. No longer can the weakness of human flesh be
made an excuse. A righteousness to match the law has been provided.
Humanity is no longer compelled to rely on its own pitiful resources and
strength to live in harmony with the royal law. The principles of God's
holy law have been written on our hearts and minds.

   What assurance do we have that Jesus has dealt adequately with the sin
 problem? Rom. 3:24, 25;1 John 2:2.


   Jesus entered the human situation on the same level as does every child
 of Adam; and then, through one mighty deed—His death on the cross—
 He broke sin's stranglehold forever. By virtue of His atoning sacrifice,
 He has the authority to represent us, to cancel our debt of sin, and to
 shield us from the demands of justice which sin incurs.

   What function does the law serve? Rom. 3:20; 7:7, 13.


    The law of God is like a spiritual microscope. What is not apparent to
 normal vision is magnified a thousand times. We are enabled to see the
 serious nature of sin. Remember that it was Jesus' purpose to "magnify
 the law, and make it honourable" (Isa. 42:21).
    "It is by beholding that we become changed. And as those sacred pre-
 cepts in which God has opened to men the perfection and holiness of His
 character are neglected, and the minds of the people are attracted to hu-
 man teachings and theories, what marvel that there has followed a de-
 cline of living piety in the church."—The Great Controversy, p. 478.

 THINK IT THROUGH: Because of my sins I am under the heavy penalty of
 the law. As I recognize the exceeding sinfulness of sin, what else can I do but
 cry out for help—for something, someone, out of and beyond myself to step
 in and help me?

 FURTHER STUDY: The Great Controversy, pp. 467-474.


                                                                               63

    Under the law we are brought to condemnation. "All have sinned, and
 come short of the glory of God" (Rom. 3:23)—Jews, Gentiles, even
 teachers of the law. We need a skillful lawyer to plead for us. Again the
 gospel has good news for us. The court has appointed legal aid. It is
 Christ who becomes our Advocate and intercedes for us.

  What did Jesus have to do in order to qualify as our perfect Advocate?
 Heb. 2:17, 18.


    Jesus identified with us completely. At His baptism He established His
 ties with humanity, accepting the rite although He had never sinned.
 When Jesus asked the Baptist to administer the rite, John shrank from the
 task. Jesus ordered him to go ahead with His baptism. The Advocate
 must set the full example as well as experience the real-life situation of
 those He would represent.

  Summarize what Hebrews 7:25 has to say about the effectiveness of
 Christ's advocacy.


   "No sooner does the child of God approach the mercy seat than he
 becomes the client of the great Advocate. At his first utterance of peni-
 tence and appeal for pardon Christ espouses his case and makes it His
 own, presenting the supplication before the Father as His own re-
 quest."—Testimonies, vol. 6, p. 364.

   What assurance do we have that our cases are not hopeless? John 6:37,
 39.


   The skillful Advocate pleads so effectively that not one of His clients
 need be lost. As a lawyer He has never lost a case.

   How does Jesus as our Advocate cope with the fact that we are guilty?
 1 John 2:1-3; 1:7.


   He does not cover the facts. He urges us to confess. Then He assumes
 responsibility for our sins. But it is only confessed sins that He covers.
 Unconfessed, unforsaken sins are our responsibility.

 64

  The barriers in the earthly sanctuary, such as the curtains at the en-
trance to the holy and most holy, suggested physical inaccessibility.
Solomon's temple also had barricades and walls that kept Gentiles,
women, and handicapped persons out of certain areas in the temple com-
plex. But no one can block the way to the throne of God. There is equal
access through Jesus. When He clothes us with His righteousness and
presents us to His Father we are accepted in the Beloved.

  What attitude should characterize Christ's earthly clients as they ap-
proach the judgment throne? Why? Heb. 10:19-22.


  Christ pierces the dividing curtains and appears before the throne on
our behalf. His skill as Advocate, His acceptance in heaven, His power
and status are calculated to inspire confidence and boldness in the client.
There is no need to cringe in fear; the Advocate has pierced the veil. In
Him we find assurance, certainty, and warranty.
  The proper way to enter a building is through a door. Entrance to the
kingdom of God is through Christ alone. There is no other way. There are
many false doors—most of which involve a salvation-by-works ap-
proach, but also can include trusting in one's own faith for salvation. (See
The Sanctified Life, pp. 63, 64.) But these false doors do not provide ac-
cess. Not only is the gospel good news, but it also is simple. The faith that
lays hold on eternal life is not complicated and cumbersome. To accept
Christ as personal Saviour is to accept His claims upon us and His right to
direct us. It involves focusing everything on Him and His will. When we
do so He grants us a new status.

   What sort of things are involved in the new status that we receive through
 Christ? Rom. 8:16, 17; 1 Cor. 3:21-23.


    As members of the family of God we have access to all that is God's.
 Children have privileges denied nonmembers of the family. But the privi-
 lege also involves responsibility. "We shall not want to meet these
 slighted opportunities and neglected privileges in the day of judgment.
 Our eternal interests for the future depend on the present diligent perfor-
 mance of duty in improving the talents God has given into our trust."—
 Counsels on Stewardship, p. 127.



                                                                          65

   Satan is called the "accuser of the brethren." He opposes Christ's
mediatorial ministry. Those who belong to Jesus, who have become His
clients, are Satan's special targets. While God is not willing that any
should perish, Satan is not willing that any should be saved.

  What is the import of the way our Advocate responds to our adversary?
Zech. 3:2.


  Satan delights in pointing out the shortcomings of the people of God.
He would like to challenge the Advocate regarding His right to save these
faulty people. "Are they the ones to take my place?" he asks derisively.
Jesus does not-engage in debate with Satan. He simply rebukes him. It is
Jesus' right to save; He has purchased it with His own blood. By His
death and endless life Jesus saves. He knows how to deliver.

  How did Jesus demonstrate His power over the adversary at the time of
the death of Moses? Jude 9.


   Even before the cross, Christ was more than equal to the conflict. Sa-
tan claimed Moses' body. Again, notice that Jesus did not enter into an
argument with him. His standard response seemed to be: "The Lord re-
buke thee." Satan merited rebuke because he had tempted humanity in
the first place. He steals the affections of Christ's lawful possession, His
children; leads them astray; and then seeks to become the arresting offi-
cer, judge, and jury. But our Advocate will not relinquish His right to
save those who cling to Him in faith. One obvious task of our Mediator is
to place a check on Satan's power. While salvation is all of grace and is
not dependent on human effort, determined effort is necessary to stay in
saving relationship to Jesus Christ. The Christian cannot remain passive.
Satan must be resisted. (See 1 Peter 5:8.)

  In the vision of Joshua and the angel, what symbolic act determined the
outcome? Zech. 3:4, 5.


   The change of raiment mentioned indicates Christ's righteousness that
is both imputed and imparted to us. "The righteousness by which we are
justified is imputed; the righteousness by which we are sanctified is im-
parted. The first is our title to heaven, the second is our fitness for
heaven."—Messages to Young People, p. 35.

66

  "The last link of sympathy between Satan" and unfallen beings was
broken when he murdered Christ. (See The Desire of Ages, p. 761.) For
that reason he now is restricted to this planet. But at one time he had
access to other worlds; he also badgered the good angels as they came
and went from heaven. Such access was no longer granted him when
Christ gained the victory on the cross.

    What biblical evidence indicates that Satan and his hosts are now con-
 fined to earth? Rev. 12:12, 13.


   The adversary has been forced to limit his influence to this fallen
 world. His wrath knows no bounds. He is furious over the restraint. His
 resulting anger is directed against the followers of Christ. If only he could
 exterminate them, his sovereignty over earth would be unresisted.

   What powerful weapons of resistance do Christians have? Rev. 12:11.


   "So long as the soul rests with unshaken confidence in the virtue and
 power of the atonement, it will stand firm as a rock to principle, and all
 the powers of Satan and his angels cannot sway it from its integrity."—
 Testimonies, vol. 4, pp. 357, 358.

 APPLICATION: How can I avail myself of this protection? What steps
 should I take to make sure the blood is on the "doorpost" of my heart?

   What completely and forever silences Satan's accusations that humans
 cannot obey God's law? Rev. 14:1-5.


    When the Mediator brings His people to perfection, Satan's accusa-
 tions are demonstrated to be wrong. "To those who call upon Him for
 strength for the development of Christian character, He [Christ] will give
 all needed help." "While Satan has been urging his accusations, holy
 angels, unseen, have been passing to and fro, placing upon the faithful
 ones the seal of the living God. These are they that stand upon Mount
 Zion with the Lamb, having the Father's name written in their fore-
 heads."—Prophets and Kings, pp. 590, 591.


                                                                           67

   Heaven is a friendly court. Father, Son, and Holy Spirit, as well as all
the heavenly host, are trying to pull us through. The investigative pre-
advent judgment does not put us in a kind of double jeopardy, as if God
were seeking to do everything possible to destroy us. In the investigative
judgment God goes public. He opens books and discloses records that
vindicate His justice and mercy. His salvation is so complete and ade-
quate that there is nothing for those to fear who have demonstrated their
acceptance of Christ's advocacy by allowing Him to live out His life
within them. In fact, a pre-advent judgment is called for to demonstrate
that God's dealings are beyond suspicion. He in no wise excuses the
guilty. But His plan makes the guilty guiltless through His Son, the Medi-
ator, who also is Judge.
   "Because He has tasted the very dregs of human affliction and tempta-
tion, and understands the frailties and sins of men; because in our behalf
He has victoriously withstood the temptations of Satan, and will deal
justly and tenderly with the souls that His own blood has been poured out
to save,—because of this, the Son of man is appointed to execute the
judgment."—The Desire of Ages, p. 210.

  What assurance do we have that Christ's mediatorial ministry will be
successful on our behalf? Jude 24, 25.




APPLICATION: This week's lesson portrays how the great controversy
comes to focus in each life.
  Zechariah 3 provides a vivid frame for this contest. All humans may
identify with Joshua. This transfer may provide a useful self-evaluation
exercise.
  1. List areas of your life where Satan may legitimately accuse you of
shortcomings this week.
  2. At the bottom of this page write a commitment to Jesus. In this,
surrender the list you made under 1 above and accept His forgiveness.
  3. Hear Christ rebuke Satan.
  4. Sense the feeling of cleansing as Christ enfolds you in His righteous-
ness.


68

Christ has set up a mediatorial kingdom. He has a throne. Even now He exercises kingly rule. His kingdom is not earthly, nor is it yet the future kingdom of glory. It is that kingdom of grace which stands between the kingdoms of this world and the final revelation of the everlasting king- dom that shall ultimately swallow up all others. He now is enthroned as a Priest-King. He was installed in this position at His ascension. The phrase "at the right hand of God" indicates supreme honor and author- ity. The outpouring of the Holy Spirit on the Day of Pentecost signaled Christ's inaugural. "The Captain of our salvation is interceding for His people, not as a mere petitioner to move the Father to compassion, but as a conqueror who claims the trophies of His victory."—Gospel Workers, p. 154.
Our Mediator acts from a position of strength. As He stated to His dis- ciples, all power is given unto Him in heaven and earth (Matt. 28:18). Jesus' work did not end at Calvary. As one writer puts it, "He did not  retire to write His memoirs." He entered upon a vigorous ministry of  mediation and reconciliation that will not cease until the plan of salvation  is accomplished. The Son of man, seated at the right hand of the throne of God, is exalted. God has bestowed upon Him the name which is above  every other name (Phil. 2:9). All creatures are commanded to worship  Him. (See Eph. 1:21.)
From the throne of mediation Christ wages warfare against Satan and  his evil angels. When Jesus came He invaded Satan's kingdom, overcame  the powers of darkness, and set up on earth an extension of His kingdom.  Those who accept Him as Saviour and Lord have been delivered from the   power of darkness and translated "into the kingdom of his dear Son"  (Col. 1:13). Thus they have become targets of the enemy who seeks to  destroy them. There are battles and casualties. Not all soldiers are loyal,   but our Priest-King is steadfast. He stands up on behalf of His people.  They look to Him for direction, and from His sanctuary He leads them   from victory to victory.




                                                                      69

   Reference already has been made to the multiphased ministry of Jesus
Christ. He is Prophet, Priest, and King. The book of Hebrews applies the
prophecy of Psalm 110 to Jesus. He is compared to Melchizedek, who
was called king of Salem, king of peace, and a priest of God. Many be-
lieve that Melchizedek was an ordinary human being who by character
and office could be a type of Christ in His dual role of priest and king.

 What can we learn about Christ's ministry from the historical account of
Melchizedek? Gen. 14:18-20.


   "At one time Melchisedek represented the Lord Jesus Christ in per-
son, to reveal the truth of heaven, and perpetuate the law of God."—
Ellen G. White Comments, S.D.A. Bible Commentary, vol. 1, p. 1093.
   As an authority figure Melchizedek had impressive credentials. He
blessed Abraham (father of the faithful and friend of God) and he received
tithes from him. "Now consider how great this man was, unto whom
even the patriarch Abraham gave the tenth of the spoils. . . . And with-
out all contradiction the less is blessed of the better" (Heb. 7:4-7). To
place any earthly figure above Abraham was a high tribute indeed.
   "It was Christ that spoke through Melchisedek, the priest of the most
high God. Melchisedek was not Christ, but he was the voice of God in the
world, the representative of the Father."—Ellen G. White Comments,
S.D.A. Bible Commentary, vol. 1, p. 1093.

  What contribution does the prophet Zechariah make in regard to the
dual role of Christ as Priest-King? Zech. 6:13.



  As Melchizedek was king of peace, so Christ is called the "Prince of
Peace" (Isa. 9:6). Christ shares the throne of the universe with the rest of
the Godhead.

     What other aspect of Christ's thone is brought out in Hebrews 4:16?


  The kingdom over which Christ now rules is the kingdom of grace. It is
that invisible, spiritual kingdom which Jesus referred to as being "within
you" (Luke 17:21). In this kingdom the King also is our Priest.
70

   Christ, our Priest-King, takes former rebels and transforms them into
 loyal subjects. He delivers them from the terrible slavery of sin. Then He
 registers them as members of His new kingdom. It is possible to us by
 choice to change our citizenship through the provisions He has made.

   What characteristic particularly marks the subject of the King? Heb.
 5:9.


    Obedience is the hallmark of the saints, the highest expression of loy-
 alty. Disobedience and disloyalty gave rise to the sin problem. The lyrics
 of the old spiritual are theologically correct: "My God will raise up a na-
 tion that will obey." The covenant relationship is based on the law of
 God. "If ye will obey my voice indeed, and keep my covenant, then ye
 shall be a peculiar treasure unto me above all people . . . : and ye shall be
 unto me a kingdom of priests, and an holy nation" (Ex. 19:5, 6). Under
 the terms of the everlasting covenant the law is inscribed on the hearts of
 Christ's followers, both in Old Testament and New Testament times.

   What privileges and rights go along with citizenship in Christ's kingdom?
 1 Peter 2:9, 10.


    The King's subjects are to reflect His character to the world. They are
 to be light bearers among the nations. The love relationship between the
 King and His subjects places great demands on both. Christ has fully dis-
 charged His responsibility to His children. The question is, "Are we ful-
 filling the terms of the agreement (covenant), discharging our responsibil-
 ity?"

   How do citizens of the kingdom live in relation to the world? Phil. 2:15.


   Christians must offer the world a choice, something different, some-
 thing better. The church of God is a colony established in this world by
 Heaven. Everything about this colony should suggest the "home coun-
 try." Its members should demonstrate a different attitude as well as a
 different philosophy of life and life-style. The Priest-King is working in
 and through human beings toward the formation of a thoroughly trans-
 formed community. They are to form a body of light that will illuminate
 the earth.
                                                                               71

  The word translated as "witness" is the same as our word martyr. Our
Priest-King was willing to pay the supreme price in order to ransom us.
When the Scriptures speak of a person's blood being shed, they almost
always refer to violent death. This is the strong inference in Isaiah
53:12—"He hath poured out his soul unto death." The struggle for our
salvation cost the King His life. His resistance to sin literally pressed
blood from His pores.

  What comparison does Peter make between Christ's ransom price and
earthly ransoms? 1 Peter 1:18, 19.


  "The plan of redemption involved the death of the Son of God. Unless
we conceive of God as being entirely unlike us, this cost must have been
immense. 'I might give myself,' one father said upon hearing the story of
the cross, 'but I could never give my son.'
  "The cost to the Son of God was equal to that of the Father. He must
become incarnate, be subject to His own creatures and from them suffer
every indignity, and at last be hanged on the tree as a criminal."—M. L.
Andreasen, The Book of Hebrews (Washington, D.C.: Review and Her-
ald Publishing Association, 1948), p. 257.

     What is the significance of the word redemption in Ephesians 1:7?


  The Bible uses several picture words in speaking of salvation in Jesus
Christ. In this case it is redemption. The term comes from the slave mar-
ket where human beings were bought and sold, or from the business
world. To redeem means "to buy back," "to repurchase." People bor-
row from a moneylender, ordinarily leaving some valuable item as collat-
eral. Redemption of the article involves a price.
  "The world does not acknowledge that, at an infinite cost, Christ has
purchased the human race. They do not acknowledge that by creation
and by redemption He holds a just claim to every human being. But as
Redeemer of the fallen race, He has been given the deed of possession,
which entitles Him to claim them as His property."—Ellen G. White,
Letter 136, 1902.
  Our ransom is a sure and solid one.

FURTHER STUDY: Selected Messages, bk. 1, pp. 363, 364.

72

   Ancient kings celebrated their victories by lavishing gifts upon their
 subjects. On Christ's ascension He inaugurated a kingdom and reign that
 particularly is characterized by generosity. He is anxious to give good
 gifts. He is the heavenly Merchantman who comes laden with good things
 and lavishes them on His people. But basic to our reception of all His
 gifts is our willingness to repent.

   What gift must precede the forgiveness of sin? Acts 5:31.


    Repentance is first and foremost a gift. It cannot be generated by hu-
 man effort. It is the King's goodness that produces this radical change in
 the sinner. Sorrow for sin is a part of the experience, but more is in-
 volved. There must be a turning away from sin. When repentance takes
 place sin is viewed in a different light. The New Testament Greek word
 for repentance refers literally to "a change of mind." In commenting on
 David's repentance as recorded in Psalm 51, Ellen White says, "A repen-
 tance such as this, is beyond the reach of our own power to accomplish; it
 is obtained only from Christ, who ascended up on high and has given gifts
 unto men."—Steps to Christ, p. 25.
    Notice the consequences of trying to repent under our own power:
    "Just here is a point on which many err, and hence they fail of receiv-
 ing the help that Christ desires to give them. They think that they cannot
 come to Christ unless they first repent, and that repentance prepares
 them for the forgiveness of their sins. It is true that repentance does not
 precede the forgiveness of sins; for it is only the broken and contrite heart
 that will feel the need of a Saviour. But must the sinner wait till he has
 repented before he can come to Jesus? Is repentance to be made an obsta-
 cle between the sinner and the Saviour?
    "The Bible does not teach that the sinner must repent before he can
 heed the invitation of Christ. . . . It is the virtue that goes forth from
 Christ, that leads to genuine repentance. . . . We can no more repent
 without the Spirit of Christ to awaken the conscience than we can be par-
 doned without Christ."—Steps to Christ, p. 26.

  Why does Christ emphasize our need of repentance in the Laodicean
 message? Rev. 3:19.



 FURTHER STUDY: Steps to Christ, "Repentance," pp. 23-26.

                                                                           73

  It bears repeating that the risen Lord lavishes gifts upon His people.
The outpouring of the Holy Spirit on the Day of Pentecost signaled that
His priestly reign had begun. The Holy Spirit is the gift which "when
claimed by faith, brings all other blessings in its train" (The Desire of
Ages, p. 672)—a major gift indeed.

   What do we know about Christ's willingness to grant this major gift?
 Luke 11:13.


   One of Jesus' favorite themes was the gift of the Holy Spirit. As His
 earthly ministry drew to its close, He expanded on the subject even more.
   "In Jesus' farewell discourses to His disciples He told them: 'Never-
 theless I tell you the truth: It is to your advantage that I go away, for if I
 do not go away, the Counselor will not come to you; but if I go, I will send
 him to you' (Jn 16:7). Why would it be to their advantage to have Jesus
 leave and the Holy Spirit come to take His place? Because since Jesus
 had taken on human nature He was subject to the limitations of time and
 space. . . . But the Spirit is not so limited. Hence, Jesus had to go away
 and return through the Spirit in order to be forever present."—Walter F.
 Specht, "Christ's Session, Enthronement, and Mediatorial and Interces-
 sory Ministry," in The Sanctuary and the Atonement, p. 351.

   What part does the Holy Spirit play in the proclamation of the gospel?
 (See Acts 1:8.)


   It is impossible to witness effectively for Christ without the Holy
 Spirit. The disciples were commanded to wait for the gift. They did not
 venture forth to challenge the nations with the claims of Christ until they
 were endowed with Christ's all-conquering Spirit. What happened as a
 result is recorded in the book of Acts.

THINK IT THROUGH: If the exalted Christ is so anxious to give the Holy
Spirit to His followers, why do we not see results similar to those that were
seen in the apostles' day?

 FURTHER STUDY: The Acts of the Apostles, pp. 47-56.
74

   Actually, Jesus shares His life with us. No earthly potentate or power
 can grant life. Angels cannot give life. But Christ has life within Himself.
 He is the Source of life. Basically Christianity consists of Christ's sharing
 His life with His followers, thus creating on earth a fellowship of believ-
 ers—a community energized by the life He gives. The quality of this life is
 that of the Source.

   Colossians 1:13 speaks about Christians being "translated . . . into the
 kingdom of his dear Son." How does this transformation take place? John
 3:3-7.


    The born-again Christian has a new life source—a new beginning, a
 new genealogy. When we were sinners we were rebels. We were outside
 the commonwealth, the community. The Priest-King works a miracle.
 Through the agency of the Holy Spirit He makes rebels over again. We
 break with the past and cut the old ties, the alliances that bound us to the
 enemy's service. Conversion is the forging of a new alliance, a new rela-
 tionship, a new status. The mediatorial ministry of Christ makes this as-
 tounding change possible—indeed, effects it.

   What other terms illustrate the conversion or born-again experience?
 Titus 3:4-6.


   Conversion, new birth, regeneration, and renewing are used inter-
 changeably. Shades of meaning may be involved, but the idea of radical,
 but positive, change is inherent. From His throne our Priest-King medi-
 ates His own life, a life equal to the life of God, to the community of His
 followers. The phrase "through Jesus Christ our Saviour" ordinarily re-
 fers specifically to the work of the Mediator, to His dynamic ministry.
 Our High Priest has "obtained eternal redemption for us" (Heb. 9:12).

 APPLICATION: Melchizedek means "King of Peace." Has He brought
 peace into your life?
    Are you concerned about a relationship or program in your church con-
 gregation in which there are tensions?
    Select one area where a lack of harmony is recognized. Outline a pro-
 cedure that you believe would meet Christ's plan for resolving the con-
 flict. How can you, as one member, introduce and promote this resolu-
 tion in accordance with Christ's method of working?


                                                                            75

   ediator and Judge MEMORY TEXT: "The judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (Dan. 7:26, 27).

  The idea of a day of universal judgment is accepted by most Christians.
Paul's statement indicates that God has specified a certain time when it is
to take place. Jewish/Christian thought envisions an end to time. There
will be a conclusion to human history. Jesus is God's agent to bring earth
back into oneness with the creation. The entire process is in His hands.
History is His story. He is the hinge of history and time. His role as
Saviour and Mediator is pivotal. He is commissioned to restore, to bring
back, to adjust, to make things right, and to judge.

  What assurance does Jesus give us in John 10:17, 18, and how does this
assurance fit into the judgment picture?


  The resurrection of Jesus gives each of us the assurance that He is ade-
quately equipped to take care of the dilemma caused by sin. Only the God
who can raise the dead can deal with the past and its terrible record of
injustices and inequities. He must be Master of time and the spheres—
past, present, and future. Jesus' resurrection proves that He can connect
the ages. His judgment is more than a review; it is a settlement of every
issue. Death cannot prevent or preempt Christ's work of judgment. He
will carry the matter forward to a final, irreversible conclusion. And this
will be done in righteousness, with the strictest integrity.

  Summarize what the apostles were commanded to preach with respect to
this work of judgment. Acts 10:42.


   Apostolic proclamation is basic. Our preaching and teaching is firmly
 rooted here; it derives from the original testimony and witness of the men
 who lived and worked with Christ.

 SEARCH AND LEARN: Study the second chapter of Romans in order to
 understand better why Paul includes the judgment of the secrets of men in
 what he terms "my gospel."

   Rather than divorcing judgment and gospel, Paul's gospel embraces ev-
 ery aspect of Christ's mediatorial ministry. It is all part of the good news,
 whether we consider forgiveness of sin or the final annihilation of sin.



                                                                           77

   This heavenly conversation concerns the length of time for "the sanc-
tuary and the host to be trodden under foot." "How long shall be the
vision?" The vision is the prophetic overview of an important segment of
the great controversy. Its background is found in chapter 7, where the
rise and fall of empires, the vivid judgment scene, and the career and
activity of the mysterious "little horn" were shown Daniel. Chapter 8
brings the vision into sharp focus.

   Notice the activities and developments of the little horn that are foretold
in Daniel 8:9-12.
  The little horn (1) waxed exceeding great; (2) expanded its empire to-
ward the south, the east, and toward the pleasant land; (3) cast some of
the hosts and stars to the ground and stamped on them; (4) magnified
himself to the prince of the host; (5) took away the daily sacrifice; (6) cast
down the place of God's sanctuary; and (7) cast down the truth to the
ground.

  How do many Protestant interpreters understand the beast-symbols of
Daniel 8?
  Many agree that (1) the ram is the Medo-Persian Empire, (2) the he-
goat is Greece, (3) the four horns are the divisions of the Grecian Empire,
and (4) the little horn which waxed great is both pagan and papal Rome.

  What activity of the little horn power caused Daniel the greatest concern?
Dan. 8:11.


   The prince of the host is Jesus Christ. (See Dan. 9:25; 10:13, 21; 12:1.)
The activities of the little horn range far beyond the desecration of the
earthly sanctuary. In its pagan phase, Rome destroyed the Jewish tem-
ple. In its papal phase, Rome introduced a substitute priesthood and ser-
vices that made the ministry of Christ ineffective. The taking away of the
daily sacrifice, in this case, is the intrusion of an earthly mediatorial min-
istry between God and man. As Daniel saw the truth about Christ and His
mediatorial work crushed and "cast to the ground," he was astonished.
To add to his alarm, this persecuting power continued to prosper.
   The question of Daniel 8:13 must have been in his heart: "How long
shall be the vision?" Will the destroying power hold sway forever? When
will relief come? When will the sanctuary be restored to its rightful place?
78

  After what seems to be an eternity of waiting on the part of angels and
the inhabitants of other worlds, God, in His appointed time, set the pro-
cess in motion that would settle the sin problem. The opposing power has
done its worst; truth, including the mediatorial ministry of Christ, has
been obscured. God's response is positive and specific within a predeter-
mined time frame. Here is one of those times and seasons that the Father
has within His power. "Then shall the sanctuary be cleansed." Even the
truth about Christ's mediatorial ministry is to be restored. God's ways
and His sanctuary are to be vindicated and justified. The sanctuary and
the 2300-day vision point to the fact that Christ our Mediator has entered
the final phase of His work. The vision (Dan. 8:1-14) brings us down to
the year 1844. The countdown has been activated. There can be no turn-
ing back of the prophetic clock. "The hour of his judgment is come"
(Rev. 14:7).

  How was the vision explained to Daniel? Dan. 8:15, 16.


  Read Daniel 8:17-27. Daniel apparently understood all the symbols in
the vision. But he seemed to be having difficulty understanding why so
much time would be involved before the sanctuary could be cleansed or
restored. Evidently he thought that this might mean a delay in the time
when the Jews were to return to their own land and rebuild the sanctuary
in Jerusalem. God did not answer right away, but the vision of Daniel 9
was intended to help Daniel understand what he was having difficulty in
grasping.

   How was this difficulty cleared up in the vision of Daniel 9? (Note in par-
ticular verses 22, 23.)


  Daniel had pondered the matter for a long time. As the result of his
prayer recorded in Daniel 9, additional understanding was given him.
  It is not our purpose in these lessons to deal in detail with the 2300
days. Suffice it to state that the time span began in 457 B.C. and ended in
A.D. 1844. Seventy weeks, or 490 years, were set aside for the Jewish
nation, during which the items outlined in verse 24 would be fulfilled. The
remainder of the time indicates the period until Christ's final judgment
ministry begins.

FURTHER STUDY: For details of interpreting the time prophecies study
The Great Controversy, pp. 326-329, 398, 399.
                                                                           79

   In 1844 the temple in heaven became a courtroom. Thrones were set in
place. "This judgment throne was set at a very special time. The thrones
had not always been placed; the court did not always sit. . . . The term
throne is the Hebrew word korse. It means a throne of a very special
type, reserved for special occasions. . . . Since this court scene takes
place in the heavenly sanctuary, we must look for the beginning of a new
phase of the sanctuary ministration that involves a work ofjudgment."—
Edward Heppenstall, Our High Priest, pp. 111, 112.

     What makes the work of the heavenly sanctuary so vital?


  "The sanctuary in heaven is the very center of Christ's work in behalf
of men. It concerns every soul living upon the earth. It opens to view the
plan of redemption, bringing us down to the very close of time and reveal-
ing the triumphant issue of the contest between righteousness and sin."
—The Great Controversy, p. 488.

     What is the nature of the judgment? Dan. 7:22-26.


   The judgment is concerned with the saints. It also has to do with the
 beast power that opposes God and His people. The message of the judg-
 ment is that relief is on its way. Decisions are made in the courtroom
 setting. Awards are given and punishments are meted out. The thing to
 remember is that judgment is rendered in favor of and on behalf of the
 saints. They are vindicated and rewarded. They benefit from Christ's
 mediatorial ministry. God's saving righteousness wins the day in court.
   "The judge is addressed as the helper or redeemer of the party that
 considers itself wronged. The mere fact that a case is taken up by a court
 in session (in the gate, in the royal palace or in the sanctuary) can be
 called justification or righting the wrong. . . . The juridical event in-
 cludes the recognition and acceptance of the judgment by the affected
 parties and by everyone else who hears of the judgment."—Markus
 Barth, Justification (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing
 Company, 1972), pp. 19, 20.
   We can be sure that God's court will not make a mistake. There will be
 no mistrial. Every verdict will be seen and acknowledged as just and true.
80

  Daniel was shown myriads of angels, a fiery throne, and the Ancient of
days taking His seat. The court was called in session. The books were
opened, meaning full disclosure. Now comes the climactic moment. The
Son of man, who has been in the presence of the Father, assumes a new
role. He comes now as the Representative of humanity before the throne
of judgment. He stands there as our Substitute and Surety, in our stead.
He is there to obtain acquittal and also the kingdom for those He repre-
sents.

   Note how this reinforces the fact that it was essential to the plan of salva-
tion that Jesus must become a human being.
   "Jesus became a man that He might mediate between man and God.
He clothed His divinity with humanity, He associated with the human
race, that with His long human arm He might encircle humanity, and with
His divine arm grasp the throne of Divinity."—Ellen G. White, Letter
121, 1897.
   "By His appointment He [the Father] has placed at His altar an Advo-
cate clothed with our nature. . . . Christ intercedes in behalf of those
who have received Him."—Testimonies, vol. 6, p. 363.
   Jesus appears in court on our behalf. In the same way that the ancient
priest bore the names of Israel on the breastplate and the ephod, the Son
of man carries us up to the very throne of God. He is the Representative
of humanity in general, but especially represents those who trust in Him.
   The intercession of Christ is made more effectual by His close identity
with us. It is as though He represented His people in a class-action suit.
The members of the class are considered one and the same. The fate of
the class and the Representative who takes the case to court is the same.
If Jesus is exonerated, we are. This is why Ellen White says, "We are not
to be anxious about what Christ and God think of us, but about what God
thinks of Christ, our Substitute."—The Faith I Live By, p. 113.

   How does the book of Hebrews describe this ministry of Christ? Heb.
 9:24.


    There are two phases to Christ's ministry in the heavenly sanctuary.
 Daniel 7 describes what took place as the second phase began. In the
 ancient sanctuary there were two apartments in the tabernacle. In the
 first apartment the daily or continual ministry took place. The Day of
 Atonement services took place in the most holy. Jesus did not abandon
 His first-apartment ministry when He began the second-apartment work.

                                                                              81

  The idea of the kingdom of God is prominent in Daniel. Closely con-
nected with the concept of kingdom is dominion, the right to rule or sov-
ereignty. "This judgment determines who has the right to rule, the right
to exercise sovereignty over all nations, tongues, and peoples. Christ
comes to the Father to receive this dominion."—Edward Heppenstall,
Our High Priest, p. 123.

      With whom does Christ share this kingdom? Dan. 7:27.


  It is Christ's highest delight to share His kingdom with His followers.
"He [Christ] asks for His people not only pardon and justification, full
and complete, but a share in His glory and a seat upon His throne."—The
Great Controversy, p. 484.

   What picture are we given of Christ standing up for His people during the
last great crisis? Dan. 12:1.


   Michael is Christ. (Compare Jude 9; Rev. 12:7.) It is the name that de-
 scribes best His role as a mighty conqueror who wins back the long-lost
 kingdom. Dan. 12:1 states literally that Michael mounts guard over His
 people. As Mediator, He must protect and secure those whom His blood
 has redeemed. Deliverance is promised the people of God.

   What major attempt does Satan make to destroy the people of God and
 thus thwart Christ's purposes? Rev. 12:12, 17.


    Satan unleashes one final, furious attack on the saints. He is well aware
 that the mediatorial ministry of Christ is near successful conclusion. He
 is determined to prevent it. But the mediatorial kingdom cannot be
 shaken.

 APPLICATION: The promises of the Bible speak of the kingdom's being
 kept for us, held in reserve. While there is a time of trouble before us, we
 are not to be preoccupied with it. We are to place ourselves in the hands
 of the One who holds the kingdom in trust. Christians should not concen-
 trate on the power of the enemy. They should magnify the power of their
 Mediator-King.

 82

                                                                      83

  The heavenly sanctuary is the divine communication center from
which messages of salvation are beamed toward earth. Mediation is not
complete until it has touched human lives. The purpose of Christ's
mediatorial work is to extend the kingdom of God by establishing a com-
munity of loyal subjects on earth—a community in which His name is
honored and through whom His will is done.

  Notice that two aspects of Christ's saving message stand out in Revelation
14:6, 7.

   1. There is a strong element of warning. The announcement "Fear
God, and give glory to him; for the hour of his judgment is come" is a
sobering fact. Most of God's major messages to earth are characterized
by this warning aspect. Think of the messages of Noah, Elijah, Jonah and
John the Baptist.
   2. Next comes the good news of redemption and safety. The warning
is given to point out the danger. However, coupled with the warning is
the invitation to salvation. Both must be made plain. Notice that the first
angel proclaims the everlasting or eternal gospel. The announcement was
first made in Eden (Gen. 3:15), and its final sounding is given in the end
time. As the end nears the signal becomes clearer and more intense.

SEARCH AND LEARN: Study all of Revelation 14 and pick out the indica-
tions you can find stated or implied of the worldwide spread of the three
angels' messages. Determine for yourself why such widespread proclama-
tion is necessary.




  No other generation has the urgency that is laid on this one. Earth's
population must be informed about the dangers, about counterfeit wor-
ship, about the inadequacy of salvation by human effort without Christ,
and about the religious lawlessness that will characterize the last days.

84

  The people before the Flood were given a time limit. The effectiveness
of the Holy Spirit's wooings and pleadings is determined by human re-
sponse. It is left with us to say Yes or No. But there comes a time when
pleadings unheeded are not repeated.

  How does the work of the Holy Spirit relate to the sealing? Eph. 4:30.


  Father, Son, and Holy Spirit are joined together in the great effort to
save humanity. The fact that Jesus became a man ensures representation
for us in heaven. The Father gave His Son, and the Holy Spirit makes
effective what Father and Son have done. Part of His office work is to
testify of righteousness and judgment and to point us to the sanctuary
where the work of salvation continues. The Spirit, through His work of
leading us to repentance and the new birth, starts the new Christian on
the path that leads to ultimate salvation. The Spirit, by His power, keeps
us on that path.
  The Holy Spirit conveys Christ's life to us. While the Holy Spirit and
Jesus Christ may be distinguished as Persons, Their ministry to the hu-
man soul is indistinguishable. "Christ in you" is the "hope of glory"
(Col. 1:27), and He (the Holy Spirit) shall be in you. He will abide in you.
Thus, the ministry of the Holy Spirit absolutely is indispensable. The
cross and Christ's ministry in the sanctuary must be worked out in human
experience. The Holy Spirit does this.

   What indication does Jesus give that grace is not unlimited? Matt. 12:31,
 32.


    Without the aid of the Holy Spirit it is impossible for a person to re-
 pent, to experience the new birth, to resist sin, to understand the Word of
 God, or to witness effectively; and we could go on. Christ sends the Holy
 Spirit to bring conviction and draw us to Him. If we reject the Holy Spir-
 it's work, Christ's mediation for us is in vain.
    "With unerring accuracy the Infinite One still keeps an account with all
 nations. While His mercy is tendered, with calls to repentance, this ac-
 count will remain open; but when the figures reach a certain amount
 which God has fixed, the ministry of His wrath commences. The account
 is closed. Divine patience ceases. There is no more pleading of mercy in
 their behalf."—Testimonies, vol. 5, p. 208.



                                                                           85

   Through Jesus' mediation the door is kept ajar, probation is extended,
and humans are given another chance. As long as He stands before the
Father clothed in His priestly vestments, Jesus is the door of access. We
cannot come to the Father except by Him and through Him. Noah's day
is the classic example. The huge door to the ark could be opened and shut
only by divine hands. However, we must not conclude that Jesus is more
anxious for our salvation than is the Father or the Holy Spirit. Remem-
ber, the Father provided the sacrifice; He placed the Son before His
throne as Advocate, and He declared Jesus a Priest forever. The Father
knew what was needed and provided just that. In some mysterious way
all Heaven appeals for and to humanity through Christ. (See 2 Cor. 5:20.)

   What does Christ's heart cry as He realized that His earthly ministry was
closing reveal about His concern for us? Matt. 23:37, 38.


  Christ kept the door of mercy ajar for Israel as long as He possibly
could. The nation was given extension after extension of time. Now their
probation was running out. He pleaded with them in the streets and in the
temple. His voice called His generation to repentance. Then the fateful
day came, and with it came the cry from a heart breaking with love.

   In what way do the parable of the fig tree and Christ's act in cursing the
fig tree apply to the church and individual Christians? Luke 13:6-9; Matt.
21:19, 20.


   "The parable of the fig tree, spoken before Christ's visit to Jerusalem,
had a direct connection with the lesson He taught in cursing the fruitless
tree. For the barren tree of the parable the gardener pleaded, Let it alone
this year, until I shall dig about it and dress it; and if it bear fruit, well; but
if not, then after that thou shalt cut it down. Increased care was to be
given the unfruitful tree. It was to have every advantage. But if it re-
mained fruitless, nothing could save it from destruction. In the parable
the result of the gardener's work was not foretold. It depended upon that
people to whom Christ's words were spoken. They were represented by
the fruitless tree, and it rested with them to decide their own destiny.
Every advantage that Heaven could bestow was given them, but they did
not profit by their increased blessings. By Christ's act in cursing the bar-
ren fig tree, the result was shown. They had determined their own de-
struction."—The Desire of Ages, p. 584.
86

   What significance do you see in the attitude that characterized the citi-
 zens in the parable of the nobleman? Luke 19:14.


   Obedience and submission to Christ's authority are involved. In fact, it
 has always been the question of whom we really serve. What is our ulti-
 mate allegiance? To whom do we give supreme loyalty? This principle is
 expressed with crystal clarity in Paul's words: "Know ye not, that to
 whom ye yield yourselves servants to obey, his servants ye are to whom
 ye obey; whether of sin unto death, or of obedience unto righteousness?"
 (Rom. 6:16). Christ's mediation and sacrifice avail nothing for the delib-
 erately disobedient.

   What is the ultimate condition of those who refuse light persistently?
 2 Cor. 4:3, 4.


   Every gift that is ours comes via the Mediator. The knowledge of God
 and spiritual illumination are mediated through Jesus Christ. Only
 through the light that shines in Christ can we grasp the saving knowledge
 of God. When this light is refused, darkness and eternal loss result.

    What final pronouncement settles all issues? Rev. 22:11.


                                                                           87

   The final moments of Christ's mediatorial ministry are filled with busy
activity. Angels of God are seen ascending and descending, carrying mes-
sages of hope and salvation, supporting the faithful, and encouraging and
strengthening the beleaguered saints. The social and political atmosphere
that surrounds individuals, families, and nations becomes more and more
threatening. The ripening of sin's harvest brings out all that is cruelest in
humanity. As more and more people are given over to Satan's control,
the restraining influence of the Holy Spirit is lessened. Not that the power
of God is in any way diminished, but constant rejection has decreased the
ability of many to respond to the Spirit's pleading. It is Noah's day, ante-
diluvian society revisited.

     Notice two things that the seal of God denotes. 2 Tim. 2:19.


  1. "The Lord knoweth them that are his." The seal denotes owner-
ship. In the ancient world when merchants purchased timber, they placed
their seal or mark on their purchase. It was their brand, their sign of own-
ership. Those who finally are sealed by God are His property indeed.
  2. "Let every one that nameth the name of Christ depart from iniq-
uity." The seal also denotes purity. Because they have yielded them-
selves with undivided allegiance, the blood of mediation is constantly ap-
plied for their cleansing. (See 1 John 1:7.)

  What part does obedience play in the process of sanctification? 1 Peter
1:22; John 17:17.


  Obedience is the hallmark of loyalty. God's requirements have not
changed since Eden. Under the terms of the new covenant the law is writ-
ten on the heart, engraved in the mind. And Jesus is the Mediator of this
new covenant.

   What part does the Sabbath play in the sealing? Ex. 31:13; Eze. 20:
 12, 20.


  The Sabbath becomes the great outward sign of faith to all who follow
the Lamb in obedience.
88

  The principle of the harvest is taught clearly in Scripture. There is sow-
ing and there is reaping. There is the development of the seed from germi-
nation to maturity—sickle time. From the parable of the sower we learn
that there are two harvests ripening. (See Matt. 13:24-30.) The one is a
harvest of the good seed and the other the harvest of the evil. The enemy
sows tares. However, in the parable it was not apparent which plants
were tares until "the blade was sprung up, and brought forth fruit."

   What major lesson can you draw from Jesus' explanation of the parables
 found in Matthew 13:1-43?


   It is by inserting the principles of His kingdom like leaven in the hearts
of human beings that Jesus propagates His kingdom. In like manner, Sa-
tan introduces the principles of His kingdom, hoping to steal away sub-
jects for himself. The history of planet Earth is the story of the develop-
ment of these two opposing principles.

   Who alone is qualified to separate the wheat from the tares? Matt. 13:30,
 41, 42.


   Notice that the time comes when there will be a separation. This is
 determined by order of the heavenly tribunal. No earthly court has juris-
 diction here. The time comes when God pronounces a final judgment on
 every human being, living and dead. This takes place before Christ takes
 His seat upon the throne of His glory. (See Matt. 25:31; 13:39.)

 APPLICATION: It is human to procrastinate. We need the impetus of
 schedules and deadlines to assign priorities. These provide incentives to
 finish the task. The close of probation is a deadline in a very real sense.
 To help us avoid presumption, the final date has not been announced.
    The assignment this week is a serious one. It is to reaffirm priorities. In
 what areas of your life have you resisted Christ's mediatorial ministry?
    1. List three that you feel are significant.
    2. Outline a plan by which you will allow Christ's mediation to accom-
 plish its service for you.


                                                                            89

  Some theologians use the phrase "between the already and the not
yet." The "already" is what Christ has accomplished in salvation his-
tory—His incarnation, sinless life, death on the cross, resurrection, as-
cension, and priestly ministry. The "not yet" points to the future—to His
second coming and the setting up of the kingdom of glory.
  The kingdom of grace is being firmly established now. Those who ac-
cept Christ as Saviour are incorporated into that spiritual realm. Citizen-
ship in this kingdom prepares us for citizenship in the kingdom of glory
that is yet to come.

  What distinguishes the purposes of the two advents? Heb. 9:28.


   The Mediator first had to deal with sin, to remove the accursed thing
from His people. In the plan of salvation there is a sequence, a divine
order. First comes the cross, then the crown. Jesus had to be the "man of
sorrows" before He could become the "king of glory." We live out our
days in anticipation of the "not yet," but in deep gratitude for the "al-
ready." What Christ has done establishes our faith. There is ample evi-
dence for belief. We trust now "that he who began a good work in you
will carry it on to completion until the day of Christ Jesus" (Phil. 1:6,
NIV). Christianity is a revealed religion based on historical events. Un-
like many of the religions of the East, it is more than philosophy. Jesus
was a great and wise Teacher. His sayings are basic and foundational.
But Jesus is more than a Scholar-Teacher; He is a Redeemer. He is task
oriented. He does something. He is active in human history.

  What attitude and what characteristics mark Christ's followers during
this "not yet" period? Titus 2:13, 14.


  Our blessed hope focuses on the day when Christ will have accom-
plished His mission. He fully intends to, and has demonstrated already
that He is able to, rescue the lost planet and restore it to full harmony
with the universe. This is the message of reconciliation, the message Sev-
enth-day Adventists are commissioned to give to the world. It is based on
the "already" (the great salvation events of history) and points forward
with the assurance to the "not yet" (Christ's coming kingdom and reign).
The message also tells those of us living "between the already and the not
yet" how to look to the sanctuary for help and sustenance.

 FURTHER STUDY: The Acts of the Apostles, pp. 600-602.

                                                                         91

   This passage is rich in symbolism. The rider under the first seal of Rev-
elation 6 rides on a white horse. Clearly the idea conveyed by this symbol
is that of triumph or accomplishment of purpose. The identity of the rider
in Revelation 19 is certain. He is called "Faithful and True." He is also a
righteous judge. Remember Jesus' words: "The Father judgeth no man,
but hath committed all judgment unto the Son" (John 5:22). The Son is
therefore God's agent or emissary. It is given to Him to wage war against
the forces of evil and to bring the rebellious to judgment—in short, to
settle accounts. The fact that He is crowned with many crowns indicates
that universal dominion is now His. He is Lord of history (past, present,
and future), of nations and kingdoms; all systems, social and political,
come under His rule. There is nothing in all creation that is excluded from
His realm.

     What details are added by the prophet Isaiah? Isa. 63:1-6.


   Edom is symbolic of the enemies of God's people who have harassed
them through the centuries of time in one form or another. A victorious
conqueror coming from Edom would mean relief for Israel. In this pas-
sage also the identity of the conqueror is certain—"I that speak in righ-
teousness, mighty to save" (Isa. 63:1). The striking similarity between
the Isaiah and Revelation descriptions is continued with reference to the
blood-stained garments or vesture of the conqueror. Redemption—to
purchase back, to retrieve what was lost—requires strength. The Lamb is
also the Lion. In fact, the wrath of the Lamb is a terror to the enemies of
the Lord. The thought to keep in mind here is that mediation, as far as
salvation history is concerned, is not complete until the rebellion is effec-
tively put down.
   The Mediator accomplishes all of this alone. The disciples forsook Him
and fled. On the cross darkness enshrouded Him, intensifying His loneli-
ness. He accepted His baptism of blood and trial by fire that countless
millions might gain everlasting life. The triumph becomes all the more
rewarding for it. As He sees the travail of His soul, He is satisfied.

FURTHER STUDY: The Great Controversy, pp. 641-644.



92

  Adam forfeited his right to rule as God's vicegerent on earth when he
sinned. Every earthly government has since failed to measure up to
God's standard of righteousness and fairness. This is because human be-
ings' best efforts and attempts are riddled with selfishness and pride.
Lord Acton once said, "Power corrupts and absolute power corrupts ab-
solutely." The best systems of government have checks and balances
against unwanted power. However, the fact that so many prophetic sym-
bols for nations are bloodthirsty beasts provides an indication that the
ideal is not to be expected. Only the Son of man can be trusted with abso-
lute, undiluted power. (See Eze. 21:25-27.)

  What distinguishes the rule of Christ from that of earthly powers? Isa.
11:4, 5.


  The rule of Christ is the rule of righteousness and law. He will restore
order in the natural and spiritual realms. The chaos brought about by sin
will be overcome by His righteous rule. Peace will be established. Satan,
the lawless one (2 Thess. 2:8), will be completely neutralized.

   What is the relationship between peace and law? Ps. 119:165; Isa. 48:18.


   The law of God must be restored to its rightful place if there is to be
 harmony and peace in creation. At the end of His sanctuary ministry,
 when the atonement is completed, the way is cleared for Christ to over-
 throw completely the system of lawlessness.

 SEARCH AND LEARN: What is the significance of the way the rule of
 Christ is described in the Messianic prophecies listed below?

   Isa. 9:6, 7

   Micah 5.2

   Gen. 49:10



                                                                            93

   When the enemies of God are destroyed and his righteous rule estab-
lished, there will be ample occasion for rejoicing. The marriage of the
Lamb and the wedding reception signal the end of sin's long reign.
   Wedding customs of the ancient East were quite different from those in
other parts of the world. There was the betrothal, in some ways a mar-
riage contract, much more serious than engagements in Western custom.
The wedding dowry was a part of the contract. The bride was expected to
go through a time of personal preparation before the actual ceremony. It
should be observed that a great deal of emphasis was placed on premar-
ital preparatory activities. The marriage itself was not an elaborate cere-
mony. It consisted of some public recognition which the bridegroom gave
to the bride, such as throwing his coat over her as the procession moved
toward the place of the feast. The supper was the big event. It lasted for
days. The father of the groom usually took this occasion to confer some
special gift on his son. The greater the dignity and authority of the father,
the greater the gift expected of him.

  In what practical way do these ancient wedding customs apply to the
work of redemption? Matt. 22:1-13.


  The king in the parable represents God the Father. His Son is Jesus
Christ. When a king raised his son to a position of co-ruler, it was thought
of as marrying him to his subjects. In the parable God indicates His pur-
pose to unite all things in Christ. Notice there were three calls made to
the marriage supper. The first of these appeals represents the preaching
of the twelve disciples and the Seventy to the chosen people. The second
call was extended after the crucifixion by the apostles who were told to
begin at Jerusalem. After Stephen was stoned and the chosen people fi-
nally rejected Christ's lordship, the third call was given to the Gentile
world. It should be observed, however, that the guests were inspected or
reviewed (the investigative judgment) before being admitted to the ban-
quet hall.

     Why is the attire of those who attend the feast so important? Rev. 19:8.



94

   The Bible speaks of the number of the saved, those who make up the
 register. The book of life, also referred to as the Lamb's book of life,
 contains the names of the saved of all ages. Christ's work of mediation
 brings the family of God together under one roof. They are the redeemed,
 or the bought ones, the ones for whom Christ prayed in His high-priestly
 prayer: "Father, I will that they also, whom thou hast given me, be with
 me where I am; that they may behold my glory, which thou hast given
 me: for thou lovedst me before the foundation of the world" (John 17:24).

    How is the total vindication of the saints expressed in the book of Revela-
 tion? Rev. 22:14.


    Some versions render the text, "Blessed are those who wash their
 robes." (See RSV, NEB, NASB.) Whatever the version used, the result
 is the same—an abundant entrance into the kingdom of God. So complete
 is their salvation and vindication that they have a right to the tree of life.
 They are not slaves, but citizens of the New Jerusalem. The principles
 upon which Christ's kingdom is built have become the warp and the woof
 of their characters. Heaven is their element, as the ocean is natural habi-
 tat for fish, and birds are at home in the air. The Puritan preacher John
 Brown once said, "The problem is not so much to get us into heaven, as
 to get heaven into our hearts." From the sanctuary Christ actually im-
 parts His righteousness to the believer. His righteousness not only covers
 us but is written on the tables of our hearts. True believers become par-
 takers of the divine nature and are destined to develop characters that
 reproduce the character of Christ.

  How does the fate of those not "registered" compare with that of those
 who are? Rev. 20:11-15.


   The True and Faithful Witness makes this promise concerning the
 overcomer: "I will not blot out his name out of the book of life" (Rev.
 3:5). The converse also is true; those who turn back to a life of sin, who
 refuse to confess the Lord before their fellow human beings, are blotted
 out of the book of life. Unconfessed sin cancels the name out of the regis-
 ter. Both a person's sins and that person's name cannot remain on the
 books at the end. Either the sin will be blotted out or the name will.

                                                                             95

   Throughout history the sea has been a symbol of separation. There are
terrors in the sea, mysterious forces which humans do not understand.
Even veteran sailors are awed by its waves and currents. In order to be
complete, Christ's mediatorial work must include the conquest of every
fear-inducing element. Death must be destroyed. Violence and destruc-
tion must be eliminated. In the new earth there must be nothing to hurt or
annoy. Everything that would vex and disturb must itself be destroyed.
Sin and righteousness do not coexist throughout eternity. The Bible
teaches the total annihilation of evil and the creation of a totally new
world.

  How does the fact that no temple is seen in the New Jerusalem relate to
Jesus' mediatorial ministry? Rev. 21:22, 23.


  The temple was thought of as a dwelling place, His residence. In the
book of Revelation the temple is also the place where Christ carries for-
ward His work of mediation. From the inception of sin there has had to be
a Mediator. Someone has had to stand in the gap, to speak to God on
behalf of humanity, and to communicate God's will to human beings. At
the end of the millennium the Holy City comes down to earth. This calls
for a reorientation of the universe, making earth the center of creation.
The plan laid before the foundation of the world will then be fulfilled in
every detail. Time will have been swallowed up in eternity. There will be
no need for a Mediator: "The tabernacle of God is with men, and he will
dwell with them, and they shall be his people, and God himself shall be
with them, and be their God" (Rev. 21:3). His object from the beginning
was to dwell with every intelligent being from highest seraph to lowliest
human. This will be accomplished when the ultimate destruction of all sin
and rebellion has taken place. Redeemed humanity will look on His face
and be able to see His glory, unmediated. Communication between God
and all His creatures once more will be open and direct. No distance,
spatial or spiritual, will separate the Father and His children. The prophet
Zephaniah saw it: "The Lord thy God in the midst of thee is mighty; he
will save, he will rejoice over thee with joy; he will rest in his love, he will
joy over thee with singing" (Zeph. 3:17).
  Never again will there need to be a Mediator. There will be no more
curse, no more war, no rebellion!

APPLICATION: What barrier in relationship, which, by the grace of
Christ, will be removed in the new earth society, will be most significant
to you? Why?

96

                           *alkali; i.r.11,101     FOR FURTHER .
                        Vilify *tub ,: iirminar    INFORMATION:
                                                   Contact your
                                                   local ABC or
                                                   yOur conference
                                                  ,Sabbath School
                                                   director.

                                               EURO-AFRICA                             Romanian
                                                                                       South German
                                                                                                             •
                                                                                       Spanish Union of Churches
                                                                                                                        22,201,000
                                                                                                                        30,866,685
                                                                                                                        37,497,000
                                                                                                                                      524
                                                                                                                                      204
                                                                                                                                       47
                                                                                                                                              53,721
                                                                                                                                              13,136
                                                                                                                                               4,673

                    Belgium                      DIVISION                              Swiss
                                                                                       West German
                                                                                                                         6,399,000
                                                                                                                        30,694,315
                                                                                                                                       59
                                                                                                                                      178
                                                                                                                                               4,076
                                                                                                                                              12.267
                                                                                       Yugoslavian                      25,078,000     273    10,518
                                             ze hoslovakia                             Greek Mission                     9,599,000      10       244 New classrooms         France                                                              Israel Field                      3,871,000       4        74
                                                                                       North African Mission            45,205,000       3        30  COLLONGES                                      Austria
                              witzerl                   ungary                           Division Totals                       00    2,547   232,282   SEMINARY          Collonges                                          Romania
                                    Italy
                                                      Yugoslavia
                                                                   Bulgaria
                                                        Alba is    Portugal
                                                              Greece




  Morocco        Algeria                                                                                       Angola
                                                                                                                                      Mozambique
                                                                             ISRAEL
            NORTH AFRICAN                                                     FIELD
               MISSION
                                                                                                         BEIRA
                                                                                                      THEOLOGICAL
                                                                                                       SEMINARY