THE TEMPLE CLEANSING by J. O. Corliss

Pacific Press Publishing Company · Oakland, California · Jul 3, 1901

FromSigns of the Times, Vol. 27, No. 27.

THE TEMPLE CLEANSING.

By J. O. Corliss

The sanctuary of the wilderness merged into the temple built by Solomon. The object of both these buildings was to teach the people the willingness of God to dwell among them. Ex. 25:8; 1 Kings 6:13, 14. Since the people did not fully comprehend how God could dwell in sinful human flesh, some educational system was necessary by which that truth might be taught in forms of worship. These forms could best be carried out thru the work of the priesthood, in a building devoted to that purpose. All these forms of worship centered in one great ultimatum,—that of cleansing the building of God from sin’s impurity, in order to render it a proper dwelling-place for Him whose creation it was. But as this work must depend on divine power for its accomplishment, the entire sanctuary and temple work pointed to Christ, first, as the true temple of God (John 2:19–21), second, as the sacrifice for sin (John 1:29), and third, as the High Priest who should minister blood in behalf of the sinner (Heb. 8:1–5).

The cleansing thus done by Christ was in order to teach the necessity of preparing the heart of man as the dwelling of Jehovah. John 14:17, 23. This was to constitute man God’s temple (1 Cor. 3:16, 17; 6:19, 20), even as he is a partaker of the Lord Jesus, who is, first and foremost, the living temple of God. So, then, while the services of the tabernacle sanctuary were typical of cleansing services in the great heavenly sanctuary, they were also designed to direct the minds of the worshipers to the heavenly cleansing of the fleshly temple of man, whom God created for His own dwelling-place.

In the earthly tabernacle the work for sinners was carried on daily, but there was a final service by which all the sins forgiven day by day were, once for all, taken out of the account, by sending them, in figure, out of the camp. This occurred on the closing day of each religious year. Ex. 30:10; Heb. 9:7. The final offering by which the sanctuary, or God’s dwelling-place, was cleansed of sin preparatory to the restoration of its purity, was a young goat. Lev. 16:5. Two of these were provided, and were made to stand alive before the door of the tabernacle. After the high priest had made an offering of a bullock in his own behalf, lots were cast upon the two goats to determine which of them should serve to represent the sacrifice of the Lord Jesus. Tradition says this was done by a chosen person holding above his head a small box containing two golden cards. On one card was inscribed in Hebrew la Jehovah,—for the Lord,—and on the other la Azazel,—that is, for the evil one, meaning Satan. Another man appointed for the purpose, upon designating one of the goats for which he was about to draw a lot, then reached his hand into the little box, and drew forth one of the golden cards. The name it contained determined the part each goat was to act in the ceremony.

The goat whose lot it was to represent the Lord, was then slain, and the high priest took his blood inside of the sanctuary, where a portion of it was sprinkled upon, and in front of, the mercy-seat. Coming out into the first apartment again, the vessels there were hallowed after the same manner as the mercy-seat. By thus passing thru the sanctuary it was cleansed from the polluting effect of the sins which had been taken there from sinners during all the year.

But this was not the end of the sins, by any means. Having thus purified the Lord’s dwelling-place, the high priest in figure placed all the confessed sins on the head of the living goat, which was then conveyed away into the desolate wilderness by the hand of one chosen for this service. Lev. 16:15–22.

The tenth day of the seventh month, on which this service was performed, was called the day of atonement. Verse 29. The reason for this was that by this cleansing of God’s dwelling-place,—this blotting out in type of the sins of the people, which had been transferred from them into that place,—the people and place were reconciled to God; that is, were in harmony with His sinless Being, hence were placed in at-one-ment with Him.

This was a day of the deepest interest to all the house of Israel. Inasmuch as to have an atonement between God and His people, required that their sins should be conveyed by the scapegoat into the wilderness, into a land of forgetfulness, it followed that if any did not confess his sins beforehand, and so have them placed on the scapegoat, he must bear his own sins, and, like the live goat of that occasion, be banished with his own sins out of the camp, and away from the house of Israel. This was perpetual separation from God’s chosen people. It was therefore a typical day of judgment, on which the people must humble their hearts and afflict their souls,—a type of the final judgment. Lev. 23:27–32.

In the great antitype, Christ enters the most holy place of the sanctuary, once for all, in the closing days of earth’s history, that He may close up the great world atonement for His people. Heb. 9:23–26. The angel of the Lord clearly stated to the prophet the time when that work was to begin. He said, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Dan. 8:14. When Daniel sought to know the meaning of these words, the angel said, “Understand, O son of man; for at the time of the end shall be the vision.” Verse 17. As tho it were not enough for the prophet to know that this sanctuary cleansing was to be at the “time of the end,” he soon after called on Daniel to consider the vision again, and then told him how he might know when the 2300 year-days began. Dan. 9:23–27. This, however, will be considered in a-following study.

J. O. Corliss.