July 1931
311
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one in the series as possessed of extraordinary signifi cance. The chapter centers around the movements and ministrations of the high priest, which are three : a. His sacrificial work before entering the holy of holies. b. His ministry within the veil. c. His work of atonement when He comes out. These are the three aspects of our Lord’s ministry : in the flesh, in terms of His own blood ; in entering into heaven itself, where He is today; in His coming again, as Kinsman-Avenger for an atoning work, in terms of others’ blood. 7. Tabernacles { Lev. ¿3:33-44). (1) It is the feast of ingathering, symbolizing the glorious fruits of redemp tion. (2) A feast of rejoicing, it is in sharpest contrast to that which preceded. (3) Continuing for a week, a com plete cycle of time, it stands for the millennium of right eousness and peace. (4) It was observed with branches, symbolic of “thé Lord the Branch.” These branches were made into booths wherein they dwelt, typifying the secu rity and prosperity to he experienced under His beneficent reign. 8. Eternity (Lev. 24:1-4). The feasts are followed by the command to provide continual light. The word “continual” occürs three times in three verses. It holds before us the dawning of that day of perpetual light, un broken by the recurrence of night. The time element should be noted. The future feasts are even more closely grouped than those of the past. When we reach “the consummation of the age” (of which we study next month in Matthew 13), events may be ex pected to unfold rapidly. Hear our Lord say: “There shall be delay no .longer” (Rev. 10:6, R.V.) ; “surely I come quickly” (Rev. 22 :20) ; and “when these things be gin to come to pass, then look up, and lift up your heads ; for your redemption draweth nigh” (Lk. 21:28).
the tribulation as “the day of the Lord.” Used originally by Obadiah, the earliest of the writing prophets, who said, “For the day of the Lord is near upon all the nations” (Obad. 15), it. becomes a theme which his successors take up and enlarge upon in their messages. So familiar does the thought become that many times they refer to it merely as “that day.” Note Zechariah 12 to 14. The two chief participants in the tribulation are sin gled out by the prophets’ declaration that it is their day— of the nation, Israel : “Alas ! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it” (Jer. 30:7) ; again, of the na tions : “For the day is near, even the day of the Lord is near, a cloudy day; it shall be the time of the nations” (Ezek. 30:3). (3) Its observance is by a fast rather than by a feast, the only fast enjoined by the Mosaic law. “Afflict your souls” is the solemn adjuration, upon penalty of being cut off from the people. This affliction symbolized the sorrows that would overwhelm the nation in their age-long rejection of their Messiah, epitomized in the wailing wall at Jerusalem, and particularly in their tribulation expe riences ; likewise, it symbolized the repentant state of heart that should prepare them to receive their returning Messiah, coming to deliver them out of their sorrows. “Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Matt. 23:38, 39). “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him : and all kindreds of the earth shall wail because of him. Even so, Amen” (Rev. 1 :7). Be it noted that while the fulfillment of this “day” is taking place as a fast upon the earth, the feasting goes on in heaven. See diagram. (4) The detailed directions for this day occupy a sep arate chapter—Leviticus 16—a fact that singles out this
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