The Blood of Jesus

As Christ at His ascension appeared in the presence of God

to plead His blood in behalf of penitent believers, so the priest in

the daily ministration sprinkled the blood of the sacrifice in the

holy place in the sinner’s behalf. The blood of Christ, while it was

to release the repentant sinner from the condemnation of the law,

was not to cancel the sin; it would stand on record in the sanctu-

ary until the final atonement; so in the type the blood of the sin

offering removed the sin from the penitent, but it rested in the

sanctuary until the Day of Atonement.

In the great day of final award, the dead are to be “judged

out of those things which were written in the books, according to

their works.” Revelation 20:12. Then by virtue of the atoning

blood of Christ, the sins of all the truly penitent will be blotted

from the books of heaven. Thus the sanctuary will be freed, or

cleansed, from the record of sin. In the type, this great work of

atonement, or blotting out of sins, was represented by the ser-

vices of the Day of Atonement—the cleansing of the earthly

sanctuary, which was accomplished by the removal, by virtue of

the blood of the sin offering, of the sins by which it had been


As in the final atonement the sins of the truly penitent are to

be blotted from the records of heaven, no more to be remembered

or come into mind, so in the type they were borne away into the

wilderness, forever separated from the congregation.

Since Satan is the originator of sin, the direct instigator of all

the sins that caused the death of the Son of God, justice de-

mands that Satan shall suffer the final punishment. Christ’s work

for the redemption of men and the purification of the universe

from sin will be closed by the removal of sin from the heavenly

sanctuary and the placing of these sins upon Satan, who will

bear the final penalty. So in the typical service, the yearly round

of ministration closed with the purification of the sanctuary, and

the confessing of the sins on the head of the scapegoat.

Thus in the ministration of the tabernacle, and of the temple

that afterward took its place, the people were taught each day the

great truths relative to Christ’s death and ministration, and once

each year their minds were carried forward to the closing events

of the great controversy between Christ and Satan, the final

purification of the universe from sin and sinners.

Patriarchs and Prophets








The deadly sin that led to Achan’s ruin had its root in covet-

ousness, of all sins one of the most common and the most lightly

regarded. While other offenses meet with detection and punish-

ment, how rarely does the violation of the tenth commandment

so much as call forth censure. The enormity of this sin, and its

terrible results, are the lessons of Achan’s history.

Covetousness is an evil of gradual development. Achan had

cherished greed of gain until it became a habit, binding him in

fetters well-nigh impossible to break. While fostering this evil, he

would have been filled with horror at the thought of bringing

disaster upon Israel; but his perceptions were deadened by sin,

and when temptation came, he fell an easy prey.

Are not similar sins still committed, in the face of warnings

as solemn and explicit? We are as directly forbidden to indulge

covetousness as was Achan to appropriate the spoils of Jericho.

God has declared it to be idolatry. We are warned, “Ye cannot

serve God and mammon.” Matthew 6:24. “Take heed, and beware

of covetousness.” Luke 12:15. “Let it not be once named among

you.” Ephesians 5:3. We have before us the fearful doom of

Achan, of Judas, of Ananias and Sapphira. Back of all these we

have that of Lucifer, the “son of the morning,” who, coveting a

higher state, forfeited forever the brightness and bliss of heaven.

And yet, notwithstanding all these warnings, covetousness


Everywhere its slimy track is seen. It creates discontent and

dissension in families; it excites envy and hatred in the poor

against the rich; it prompts the grinding oppression of the rich

toward the poor. And this evil exists not in the world alone, but in

the church. How common even here to find selfishness, avarice,

overreaching, neglect of charities, and robbery of God “in tithes

and offerings.” Among church members “in good and regular

standing” there are, alas! many Achans. Many a man comes

statedly to church, and sits at the table of the Lord, while among

his possessions are hidden unlawful gains, the things that God

has cursed. For a goodly Babylonish garment, multitudes sacri-

fice the approval of conscience and their hope of heaven. Multi-

tudes barter their integrity, and their capabilities for usefulness,

for a bag of silver shekels. The cries of the suffering poor are

unheeded; the gospel light is hindered in its course; the scorn of

worldlings is kindled by practices that give the lie to the Chris-

tian profession; and yet the covetous professor continues to

heap up treasures. “Will a man rob God? Yet ye have robbed Me”

(Malachi 3:8), saith the Lord.

Achan’s sin brought disaster upon the whole nation. For

one man’s sin the displeasure of God will rest upon His church till

the transgression is searched out and put away. The influence

most to be feared by the church is not that of open opposers,

infidels, and blasphemers, but of inconsistent professors of Christ.

These are the ones that keep back the blessing of the God of

Israel and bring weakness upon His people.

When the church is in difficulty, when coldness and spiri-

tual declension exist, giving occasion for the enemies of God to

triumph, then, instead of folding their hands and lamenting their

unhappy state, let its members inquire if there is not an Achan in

the camp. With humiliation and searching of heart, let each seek

to discover the hidden sins that shut out God’s presence.

Achan acknowledged his guilt, but when it was too late for

the confession to benefit himself. He had seen the armies of

Israel return from Ai defeated and disheartened; yet he did not

come forward and confess his sin. He had seen Joshua and the

elders of Israel bowed to the earth in grief too great for words.

Had he then made confession, he would have given some proof

of true penitence; but he still kept silence. He had listened to the

proclamation that a great crime had been committed, and had

even heard its character definitely stated. But his lips were sealed.

Then came the solemn investigation. How his soul thrilled

with terror as he saw his tribe pointed out, then his family and his

household! But still he uttered no confession, until the finger of

God was placed upon him. Then, when his sin could no longer

be concealed, he admitted the truth.

How often are similar confessions made. There is a vast

difference between admitting facts after they have been proved

and confessing sins known only to ourselves and to God. Achan

would not have confessed had he not hoped by so doing to

avert the consequences of his crime. But his confession only

served to show that his punishment was just. There was no

genuine repentance for sin, no contrition, no change of purpose,

no abhorrence of evil. So confessions will be made by the guilty

when they stand before the bar of God, after every case has been

decided for life or death. The consequences to result to himself

will draw from each an acknowledgment of his sin. It will be

forced from the soul by an awful sense of condemnation and a

fearful looking for of judgment. But such confessions cannot

save the sinner.

So long as they can conceal their transgressions from their

fellow men, many, like Achan, feel secure, and flatter themselves

that God will not be strict to mark iniquity. All too late their sins

will find them out in that day when they shall not be purged with

sacrifice or offering forever. When the records of heaven shall be

opened, the Judge will not in words declare to man his guilt, but

will cast one penetrating, convicting glance, and every deed,

every transaction of life, will be vividly impressed upon the

memory of the wrongdoer. The person will not, as in Joshua’s

day, need to be hunted out from tribe to family, but his own lips

will confess his shame. The sins hidden from the knowledge of

men will then be proclaimed to the whole world.

How will the Righteous fair in the Judgement?

How will the Wicked fair in the Judgement?


“Whosoever committeth sin, transgresseth also the law;

for sin is the transgression of the law.”

1 John 3:4.

“But if ye have respect to persons, ye commit sin, and are


convinced of the law as transgressors . . For He that said [mar-

gin, that law which said], Do not commit adultery, said also, Do

not kill. Now if thou commit no adultery, yet if thou (till, thou art

become a transgressor of the law.” James 2:9, 11.

“Therefore by the deeds of the law there shall no flesh be


in His sight; for by the law is the knowledge of sin.”

Romans 3:20.

“I had not known sin, but by the law; for I had not known


except the law had said, Thou shaft not covet” Romans


“Repent ye therefore, and be converted, that your sins may

be blotted out.”

Acts 3:19


“When I kept silence, my bones waxed old through my roar-

ing all the day long. For day and night thy hand was heavy upon

me: my moisture is turned into the drought of summer.”



“I acknowledged my sin unto Thee, and mine iniquity have

I not hid. I said, I will confess my transgressions unto the Lord;

and Thou forgavest the iniquity of my sin.”

Psalm 32:5.

“If any man sin, we have an advocate with the Father, Jesus

Christ the righteous.”

1 John 2:1.

“And all the people said unto Samuel, Pray for thy servants

unto the Lord thy God, that we die not; for we have added unto all

our sins this evil, to ask us a king.” 1 Samuel 12:19.

“Have mercy upon me, 0 God, according to Thy loving kindness:

according unto the multitude of Thy tender mercies blot

out my transgressions.”

Psalm 51:1.

“For it is written, As I live, saith the Lord, every knee shall

bow to Me, and every tongue shall confess to God. So then every

one of us shall give account of himself to God.” Romans 14 11-12.