Picking up from yesterday
2000 Jul XXXIII 7(00) -- THE FINAL ATONEMENT -- Part 3 (William Grotheer- Watchman, What of the Night Thought Paper)
A further factor emerges in the book of Revelation. Resulting from these final messages of the Three Angels is a people of which it can be said -
"Here are they that keep the commandments of God and the faith of Jesus" (14:12).
It does not say, "'trying to keep" or that they "believe they should be kept" but they "keep" not only the commandments of God, but also the faith of Jesus.
It is this latter ingredient that is missing in the teachings and the experience of "historic" Adventism today.
The picture becomes critical when the fact is conveyed in the book of Revelation that prior to the coming of Jesus Christ in the clouds of heaven as King of kings and Lord of lords, His High Priestly intercession has ceased, and the final wrath of God is poured out without mixture into the cup of His indignation. (15:8).
This means in simplest terms, that sinning has ceased in the lives of those sealed, and whose names are retained in the Lamb's book of life.
The Divine Intercessor has committed Himself to the accomplishment of this objective.
In a prophecy of Isaiah it is foretold, in the context of the then current historical events, that in "the day (that) the Lord cometh" He would "make a man more precious than fine gold; even a man than the golden wedge of Ophir" (13:12).
A careful look at this prophecy reveals that this commitment is promised between the fulfilment of "the sun (being) darkened in its going forth" (ver. 10); and "the wrath of the Lord of hosts, and in the day of His fierce anger" (ver. 13).
Another prophetic representation to be found in the visions of Zachariah places, as it were, a capsheaf on the whole.
It is a picture of a controversy between Christ and Satan. Joshua the high priest stands before the angel of the Lord "clothed with filthy garments" (3:3), and "Satan standing at his right hand to resist him" (3:1). The objectives that were realized as given in the symbolism associates this prophecy with the final work of the Day of Atonement. There is a cleansing - "take away the filthy garments" (3:4). There is a removal of iniquity - "I will remove the iniquity of that land in one day" (3:9). The results are astonishing - "for they are men wondered at" (3:8). The Hebrew also translates - "men of wonder".
On the typical Day of Atonement, the command was specific - "Ye shall do no work in that same day" (Lev. 23:28). The symbolic representation in Zechariah conveys the same factor in the reclothing of Joshua the high priest. The action both of taking away the filthy garments, and placing upon him "a change of raiment" was done by the "Angel of the Lord" himself, and those associated with Him (Zech. 3:4-5).
The only action on the part of Joshua was recognition that his garments needed changing, and surrendering himself for its accomplishment.
Accepting the resulting nakedness, he also accepted the clothing provided by "the angel of the Lord" who promised, "I will clothe thee with change of raiment" (3:4).
Both - the removal of his iniquity, and the covering of the shame of his nakedness was done by the command of only One - "the Angel of the Lord" - to whom all judgment is committed.
This is the same emphasis as is found in the typical services for the Day of Atonement.
The High Priest alone accomplished the atonement with the blood of both the bullock and the Lord's goat.
The instruction is specific. It stated - "There shall be no man in the tabernacle of the congregation when he goeth in to make atonement" (Lev. 16:17).
How brazen and Pharisaical to think that we can clothe ourselves in a righteousness which will merit the acceptance of the Judgment. Ours is but to afflict our souls. If we would, we could better see the "fig leaf" garb with which we have attempted to clothe ourselves and how utterly useless it is in which to face the record the "books" contain. Then we would truly sing - "My hope is built on nothing less than Jesus' blood and righteousness." We would pray most earnestly that the record be blotted out and we would be content to have our names alone retained in the Lamb's Book of Life.
In this vision of Zechariah is to be found a suggestion of the "how" of the final atonement.
Prefacing the announcement, that the removal of the iniquity will be done in one day, was the placing of a stone before Joshua which had "seven eyes" (3:9). This same designation for the Spirit Of God is given in Revelation 5:6. This same fullness, completeness, was given to the One, who is to complete as our great High Priest, the final atonement (John 3:34). We are to overcome as He overcame, so as to sit with Him in His throne and have the "fair mitre" placed on our heads (Rev. 3:21; Zech. 3:5). Jesus said, as He was about to finish the work given Him to do - "the Father that dwelleth in Me, He doeth the works" (John 14:10). Likewise, it is the Father "which worketh in us to will and to do of His good pleasure" (Phil. 2:13).
However, there is another aspect implicit in the vision given to Zechariah.
Joshua could have resisted the attempt of the attendants of the Angel of the Lord to unclothe him; but if he had, he would have remained clothed in filthy garments.
Heaven does not force us to accept Christ's righteousness which is freely offered.
It is our choice to do the one work required of God, and that is to "believe on Him whom He hath sent" (John 6:29).
The stigma and resulting coldness of such nakedness may cause us to hesitate; but the warmth of Christ's righteousness will cause us to rest in God.
There is no other way that Heaven has devised.
God will not cover our filthy garments with the robe He has provided - instead they must go!
This removal of iniquity is stated to be "in one day."
It will be done by "the Lord of hosts" who declares - "I will remove the iniquity" (Zech. 3:9).
In the book of Revelation is found a determinate decree that fixes human character and destiny, followed immediately by the assertion - "And, behold, I come quickly." It reads: He that is unjust, let him be unjust still: he which is filthy, let him be filthy still: he that is righteous, let him be righteous still: and he that is holy, let him be holy still (22:11).
This decree fits well into the picture of the close of all human probation, when "no man (is) able to enter into the temple" and the plagues of God's wrath are poured out to be followed by the coming of Jesus as King of kings and Lord of lords (Rev. 15:8; 1 Tim. 2:5; Rev. 19:11-16).
Rev.{15:8} And the temple was filledwith smoke from the glory of God, and from his power; andno man was able to enter into the temple, till the sevenplagues of the seven angels were fulfilled.
1 Tim.{2:5} For [there is] one God, and one mediator betweenGod and men, the man Christ Jesus
Rev. {19:11}And I saw heaven opened, and behold a white horse; and hethat sat upon him [was] called Faithful and True, and inrighteousness he doth judge and make war. {19:12} Hiseyes [were] as a flame of fire, and on his head [were] manycrowns; and he had a name written, that no man knew, buthe himself. {19:13} And he [was] clothed with a vesturedipped in blood: and his name is called The Word of God.{19:14} And the armies [which were] in heaven followedhim upon white horses, clothed in fine linen, white andclean. {19:15} And out of his mouth goeth a sharp sword,that with it he should smite the nations: and he shall rulethem with a rod of iron: and he treadeth the winepress of thefierceness and wrath of Almighty God. {19:16} And hehath on [his] vesture and on his thigh a name written, KINGOF KINGS, AND LORD OF LORDS.
In the Greek text, the verbs in Revelation 22:11 are in the third person imperative, of which there is no equivalent in the English, and thus the helping verb, "let" is used. (See Machen's New Testament Greek for Beginners, p. 180)
As is easily recognized in the KJV, the verse is made up of couplets: "unjust" and "filthy" as well as "righteous" and "holy." In the Greek Text (Textus Receptus) underlying the KJV, the two couplets stand in contrasting relationship to each other.
The verbs associated with "unjust" and "filthy" are in the active voice, while the verbs connected with"'righteous" and "holy" are in the passive voice. Simply stated, the unjust and the filthy continue in their course of wickedness, while the righteous and the holy are acted upon in order to be continued righteous and holy.
In other words, their righteousness or holiness is not of themselves. Either they have died in "the hope of righteousness by faith" (Gal. 5:5); or they have been cleansed in the final atonement. (For those interested in further study, the same contrast can be seen in Paul's discussion of the Second Coming in I Cor. 15:51-54)
Gal. {5:5} For we through the Spiritwait for the hope of righteousness by faith
I Cor. {15:51} Behold, I shew you a mystery;We shall not all sleep, but we shall all be changed, {15:52}In a moment, in the twinkling of an eye, at the last trump:for the trumpet shall sound, and the dead shall be raisedincorruptible, and we shall be changed. {15:53} For thiscorruptible must put on incorruption, and this mortal [must]put on immortality. {15:54} So when this corruptible shallhave put on incorruption, and this mortal shall have put onimmortality, then shall be brought to pass the saying that iswritten, Death is swallowed up in victory.
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There is a cleansing going on right now. We talked about this yesterday and it stayed with me throughout the day. Off and on just thinking that the cleansing is happening regardless of anything we may or may not be doing. No, we won't be cleansed against our will. We won't be stripped of our filthy garments forcefully, that's not how God works. We have to want to be cleansed, we have to want to be made clean.
Zech. {3:4} And heanswered and spake unto those that stood before him,saying, Take away the filthy garments from him. And untohim he said, Behold, I have caused thine iniquity to passfrom thee, and I will clothe thee with change of raiment.{3:5} And I said, Let them set a fair mitre upon his head. Sothey set a fair mitre upon his head, and clothed him withgarments. And the angel of the LORD stood by.
Lev. {23:26} And the LORD spake unto Moses, saying,{23:27} Also on the tenth [day] of this seventh month [thereshall be] a day of atonement: it shall be an holy convocationunto you; and ye shall afflict your souls, and offer anoffering made by fire unto the LORD. {23:28} And ye shalldo no work in that same day: for it [is] a day of atonement,to make an atonement for you before the LORD your God.{23:29} For whatsoever soul [it be] that shall not beafflicted in that same day, he shall be cut off from amonghis people. {23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people. {23:31} Ye shall do no manner ofwork: [it shall be] a statute for ever throughout yourgenerations in all your dwellings. {23:32} It [shall be] untoyou a sabbath of rest, and ye shall afflict your souls: in theninth [day] of the month at even, from even unto even, shallye celebrate your sabbath.
We know what it is to afflict our souls, we can picture that can't we? Who hasn't had their soul afflicted in life? Even children have their own torments of consciencous. The moments when we must choose right from wrong, the moments when our hearts cry out one way but life demands otherwise. Our souls are afflicted.
Dict. afflict (e-flîkt´) verb, transitiveafflicted, afflicting, afflicts
To inflict grievous physical or mental suffering on.
Inflicting grievous physical or mental suffering on.
Grievous suffering.
Yes, we all have our own moments of greivous suffering even if to another it might seem but a trifle. We can't guage another's suffering but only our own.
When we are told by the Lord through Moses to afflict our souls, when the anti-type meets type and we are to afflict our souls doesn't that mean to realize the helplessness of our state of being? We cannot save ourselves no matter what we do. The knowledge that we cannot save ourselves does bring affliction to souls that are used to doing for themselves. We must afflict our souls because only in realizing our helplessness can we understand that it is by the grace of God we are saved and only by the grace of God.
Not only are we to afflict our souls we are to 'offer an offering made of fire.'
Fire often meant the acceptance of a sacrifice by Yahweh (Judges 6:21; 1 Kin. 18:38; 1 Chr. 21:26)
The only sacrifice we can give is our lives to God.
Ro. {12:1} I beseech you therefore, brethren, by the merciesof God, that ye present your bodies a living sacrifice, holy,acceptable unto God, [which is] your reasonable service.
There is a part we play in giving our lives up to Christ. By His mercies, by His grace we are saved. He will atone for us, we will be at one with God again, we just have to offer ourselves a living sacrifice, we have to afflict our souls. Until we truly afflict our souls and allow God to work in us are we ready for the cleansing taking place right this very moment? Only by the grace of our Lord will we be clothed in His righteousness, we have none of our own.
“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;”- 1 Peter 1:13
Amen.
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