Le
deliverance from Egypt.
THE REMNANT OF ISRAEL
“(Who for a certain sedition made in the city, and for
murder, was cast into prison.)
“rilate therefore, willing to release Jesus, spake again to
them.
“But they cried, saying, Crucify him, crucify him.
“And he said unto them the third time, Why, what evil hath
he done’ 1 have tound no cause of death in him: I will therefore
‘chastise him, and let him go.
“And they were instant with loud voices, requiring that he
might be crucified. And the voices of them and of the chief
priests prevailed.
“And Pilate gave sentence that it should be as they required.
“And he released unto them him that for sedition and mur-
der was cast into prison, whom they had desired; but he delivered
Jesus to their will.”—iuke 23:16-2o.
The above is a parallel of the scape goat in the
atonement. In the nrst atviiement on the cross, Christ
dies and Barabbas (the scape goat) 1s sent away alive.
But as Barabbas will have his case to meet in the judg-
ment, so one thousand years aiter the second atone-
ment, Satan will meet his fate with all those who have
sinned as a result of his evil doing. Therefore the trial
of Christ by rilate and his condemnation is a parallel.
John 1&8: 39. Lhe Jews had such a custom at the passover
but it was to represent the goat of Lev. 16. The atone-
ment on the cross was made by the blood of the lamb.
In the sanctuary, on the day of atonement, the atone-
ment was made by the blood of the goat. In the
atonement on the cross the blood was sprinkled round
about on the door posts and altar. The goat’s blood in
the sanctuary on the mercy seat over the broken law.
On the cross there was no laying of the hands on
the head of the passover lamb. In the sanctuary there
was laying of hands on the head of the goat, thus
acknowledging that all whom the goat represented were
sinners in the sight of the law by confession. The lamb
was eaten. The goat was taken without the camp and
burned to ashes. The prophet says the true lamb was
like a lamb dumb before his shearers and opened not his
mouth. When accused he made no defence. The goat
confessed the guilt and was punished for his sins and
the sins of Israel whom Satan had caused to sin. The
atonement on the cross was made in the spring of the
year, the one in the sanctuary in the fall of the year.
Other points of distinction might be given, all showing
the two atonements were entirely separate. We will
give this once more, namely, the one on the cross was
to give to all who would accept, a chance for life through
the redeeming blood of Christ. The one in the sanc-
tuary was simply to teach that the demands of the law
must. be met which is the life of the transgressor, with
no redemption or forgiveness connected with it. The
blood being sprinkled on the mercy seat showed that the
transgressors had not availed themselves of the grace
offered and now it was forever closed to all who would
not accept it. The mercy offered and rejected joins
with the law in demanding the life of the transgressor.
No hands were laid on the head of the passover lamb.
Lev. 1:10-13. But are laid on all sin offerings of
animals when confession is made of sin. Lev. 16:21.
THE FEAST OF TABERNACLES.
Following the feast of the atonement on the tenth
day of the seventh month, on the fifteenth day of that
month, began the feast of tabernacles for eight days.
The offerings on this occasion are interesting indeed as
the lessons taught. are considered, and especially when
we realize this lesson is still future, to be learned by
“the Remmant people of God when they live over the
wilderness experience. The full record of this feast is
recorded in the twenty-ninth chapter of Numbers, of
which we will simply call attention, beginning with verse
twelve.
The fedst of tabernacles was to commemorate the
Israel spent forty years in the
wilderness, and as all the other feasts pointed forward,
30 the time when the Remnant would again live over the
wilderness experience is here given. Moses had given
instructions how this feast was to be conducted.  Name-
ly, in the study of the book of the law. Malachi 4:4
says, “Remember ye the law of Moses my servant.” The
above admonition has its definite application to the
Remnant people in the last days. The offerings for the
first day of the feast was thirteen bullocks, two rams,
and fourteen lambs, and also a goat for a sin offering.
The bullocks were reduced one each day for seven days
when seven bullocks, two rams and fourteen lambs were
offered with a goat for a sin offering. The eighth day
one bullock, one ram, and seven lambs were to be offered
and a goat for a sin offering.
Note, first, these bullocks are burnt offerings. Not
sin offerings, except the goat. In a burnt offering, re-
member the animal was killed, the blood was sprinkled
round about upon the altar and its blood was poured
out at the bottom of the altar. The inwards and legs
were washed, the animal was cut up and placed on the
fire and all, with the fat, were consumed on the altar,
as a sweet sacrifice to the Lord. This shows consecra-
tion on the part of the children of God who were already
clean and washed. So we conclude as they study the
book of the law they learn much they had not known,
and as they learn, they correct. Each day they reduce
the need and hence the reduction of bullocks offered, till
the seventh day they are down to normal. The eighth
day one bullock, one ram and seven lambs. The feast
of tabernacles points to the forty years still before the
Remnant which will be devoted to a study of the book
of the law, which contains every principle of truth in the
whole Bible. The seven days represent the seven thous-
and years. The eighth day the eighth thousandth,
when they will enter their reward in the new earth.
This closes the story. The sin offering is still kept up
during this feast though probation has closed. Satan
has not yet been sent into the wilderness till the seventh
thousandth year comes in. We learn from this the
education of God’s children will continue after probation
closes. But no conversions. That ends at the close of
probation when the people have all been reached that
could be interested.
The Calf.
Much is said about the calf as a symbol in Gospel
teaching. We read that Abraham, on the visit of the
angels, after bringing the basin of water for the angels
to wash their feet, ran and brought a calf young and
tender. The calf was then prepared and he and the
angels ate together.
The symbol of washing the feet, if partaken of by
the guest, signified that their mission was one of peace
and good will. Their feet were not of those “whose feet
were swift to shed blood.” But to the contrary, such
as the prophet said “were beautiful if they bore the
gospel of peace.” So the calf, we will learn, had its
lesson.
“And it came to pass on the eighth day, that Moses called
Aaron and his sons, and the elders of Israel;
“And he said unto Aaron, Take thee a young calf for a sin
offering, and a ram for a burnt offering, without blemish, and
offer them before the Lord.
“And unto the children of Israel thou shalt speak, saying,
Take ye a kid of the goats for a sin offering: and a calf and a
lamb, both of the first year, without blemish, for a burnt offer-
ing.”—Lev. 9:1-3.
In the eighth chapter is the record of the consecra-
tion of the priests for seven days wherein the bullock,
ram and male goat were used. On the eighth day, as
recorded in the above scripture, there is a change from
a bullock to a calf and from a grown goat for a sin offer-
ing for the people to a kid of the goats. Why this
change? We reply, the consecration was so complete
that now the calf could both represent them in character
and it also pointed back to the innocence of Adam before
he sinned. This is in harmony with the reduction of
the bullocks each day in the feast of tabernacles which
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