2002 Mar -- XXXV - 3(02) -- "The Judgment Was Set" -- Editors Preface -- William Grotheer -- WWN *******
In the daily service, provision was made for the individual who brought his sin offering to the Altar in the Court, to receive an atonement which resulted in forgiveness. The Scripture reads - "and the priest shall make an atonement for him, and it shall be forgiven him" (Lev. 4:31; see also 4:26, 35). This atonement for the individual was always at the Altar in the Court and performed by a common priest. The atonement made on the typical Day of Atonement was both corporate and individual (Lev. 16:33), and involved a high priestly ministry beginning in the Most Holy Place and being completed at the Altar in the Court.
The emphasis placed on the Day of Atonement in the Scriptures dare not be overlooked.
While atonement was granted to each individual who confessed his sin day by day, and was forgiven, it was not designated as a "Day" of atonement.
That designation was reserved for the tenth day of the seventh month and involved a cleansing which is much more than just being forgiven.
The figurative intent was to be so cleansed as to sin no more. Further, in the designation of this Day, the plural is used. The Scripture reads: On the tenth day of this seventh month there shall be a day of atonements. ... And ye shall do no work in that same day: for it is a day of atonements. (Lev. 23:27, 28; Heb.)
While it might be argued that because of the multiple aspects and wide range of the atonement made by the High Priest on this tenth day (Lev. 16:33), it could be considered as a simple plural. However, the distinction made between this day and the other feast days given to Israel, requires that this be considered the Hebrew use of the plural as the pluralis majestaticus v. excellentiae, even as in the use of Elohim. All the other feast days given in Leviticus 23 - the Passover, the day of Pentecost, "a memorial of blowing of trumpets," and the two "holy convocations" connected with the "feast of tabernacles" - required only the cessation from "servile work" (vs. 7, 21, 25, 35-36). The Day of Atonements was ranked with the seventh-day Sabbath - "ye shall do no work therein" (23:3) - with a fearful judgment attached (23:30).
While the first of the "feast" days of Israel was the Passover, which was fulfilled in the Offering at the Cross (I Cor. 5:7), it does not receive the status accorded the Day of Atonement in the yearly typical services of Israel. This should in no wise reflect on the centrality of the Cross because it was not only the Blood of Calvary which provided forgiveness, but it is also the same Blood which was offered "once for all" that provides for the cleansing from sin.
It is the dual atonement made possible by the one and same sacrifice which we dare not mitigate.
Our Great High Priest, as a common priest, offered Himself confirming the first step of reconciliation - forgiveness.
Then as the High Priest, He ministers the same blood for cleansing so that when He returns as King of kings, and Lord of lords, He comes "without sin unto salvation" (Heb. 9:28).
If the typology has any meaning, then the emphasis on the Atonement must be where Heaven places it - the final atonement via the sacrifice at the Altar in the Court.
We need to keep in mind that "a kid of the goats" (Lev. 4:23. 28), and "the Lord's goat" (Lev. 16:9), both offered on the Altar in the Court, pointed to the one great Sacrifice made on Calvary. Calvary provided a provisional at-one-ment; forgiven, though still a sinner.
The ministration of the great High Priest on the antitypical Day of Atonements provided for a complete at-one-ment, a cleansed sinner to sin no more.
**
This raises another question. Another "messenger" wrote of Christ's ministry in the introduction to his book, The Consecrated Way. He stated: In the manifestation of Christ the Saviour, it is revealed that He must appear in the three offices of prophet, priest, and king. (p.3)
Then he observed: This threefold truth is generally recognized by all who have acquaintance with the Scriptures, but above this there is a truth which seems to be not so well known that He is not all three of these at the same time. The three offices are successive. He is prophet first, then after that He is priest, and after that He is king. (p.4; emphasis his)
In the type, the atonement which resulted in forgiveness for the individual sinner was obtained by the common priest. The text reads - "the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him" (Lev. 4:26). One of the early acts of Jesus, after beginning His ministry, confirmed this priestly power in reality. Luke records the faith of the friends of a palsy stricken man. Bringing him to Jesus, the first thing they heard Jesus say to him was - "Man, thy sins be forgiven thee" (Luke 5:20). This riled the attending scribes and Pharisees. To their contentious questioning, Jesus replied: But that ye might know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy) I say unto thee, Arise, and take up thy couch, and go into thine house. (5:24).
Before accepting the office of High Priest, Christ had to have "somewhat also to offer" (Heb. 8:3). "This He did once, when He offered up Himself" (7:27). This offering began at Bethlehem when the glory of "the redemption that is in Christ Jesus" began to be revealed. (See John 1:14; Rom. 3:24). To all who came, or were brought to Him, from the palsy stricken man to the woman taken in adultery, Jesus offered divine forgiveness. He was a "common" priest, "the Son of man." By the resurrection, He would enter a new office. As the Son of God, He would become "a [High] Priest forever after the order of Meichisedec" (Heb. 5:6) [See also Rom. 1:4 and Heb. 5:5]
Before Whom Do We Appear? -- Paul wrote to the Corinthian Church: For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad (II Cor. 5:10).
Peter told Cornelius that the Apostles were given strict command by Jesus "to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead" (Acts 10:42). This accords with the words of Jesus Himself that "the Father judgeth no man, but hath committed all judgment unto the Son" (John 5:22).
How then are we to understand the prophecy of Daniel? Was the Ancient of days, intending to judge, and then changed His mind, and gave a different revelation through Christ in the New Testament? Hardly, such a conclusion is out of keeping with the revelation of Himself as One who changes not. (Mal. 3:6; James 1:17). In fact, the Scripture reveals two scenes in which the Ancient of days sits in judgment "and the books were opened" (Dan. 7:10; Rev. 20:12). These scenes are a thousand years apart when in fulfilment. Yet it is the same Judge, and the same books. While the objective of the open books in Revelation 20 is stated - "the dead were judged out of those things which were written in the books, according to their works" (v. 12b) - no such statement is made in Daniel. It is so assumed, but is the assumption correct?*
Another factor must be considered. When the First Angel of Revelation 14 descends for the final proclamation of the "everlasting gospel," he announces a reason why men of "every nation, and kindred, and tongue, and people" should "fear God and give glory to Him." The reason given is that - "the hour of His judgment is come." The Greek text reads. - ' oti hlqen 'h 'wra thV krisewV autou - "Because is (or has) come the hour of the judgment of Him." Is this to be understood as meaning God acting in judgment, or is God Himself seeking a judgment for Himself? There is no question that at the Judgment of the Great White Throne (Rev. 20), those termed "the dead" are the ones facing that judgment. We have assumed that the same conclusion can be applied to Daniel 7:10. Do we have some "learning" as well as "unlearning" to do at this point?
A Forgotten Motif -- Both in the services of the typical Day of Atonement, and in the prophecy of Zechariah 3 which focuses on the final cleansing, there is an alien power introduced. In the vision given to Zechariah, at the right hand of Joshua is seen an "adversary" (margin) to resist him. In the ceremonies on the Day of Atonement, there is the scapegoat (Azazel - Lev. 16:8 margin) in apposition to the Lord's goat, and on whom the High Priest placed the iniquities of a cleansed Israel for final judgment. This typical service and prophetic vision suggest a controversy between Jehovah and Satan, with man the object of the attack by one, and the defence of man by the Other.A careful study of the Scriptures casts further light on this controversy. Azazel, Satan the adversary, was once Lucifer, a covering cherub (Isa. 14:14; Eze. 28:14). A created being (Eze. 28:15), he desired to be "like the most High" (Isa. 14:14). This desire was nullified in the creation of man. The Elohim said to one another, "Let us make man in our image, after our likeness" (Gen. 1:26). Man's status at creation was but temporary. He was made only "a little while inferior to the angels" (Heb. 2:7, margin).
The redemption that is in Christ Jesus reveals further the objective of God for man. Jesus, too, was "made a little while lower than the angels for the suffering of death" (Heb. 2:9). In His victory, He was "crowned with glory and honor," and "highly exalted" being given "a name which is above every name" (Phil. 2:9). That which God did "when He raised Him from the dead" (Eph. 1:20) not only reveals God's intent for man in creation, but also His objective in redemption (Eph. 2:6-7). **
Between the time when God made man in His likeness and the "ages to come" came the sin problem, which needs resolution. However, for sin to be eradicated, and never arise the second time, the resolution must begin where, and over the issue which initiated it. In other words, can God carry out His original plan in the creation of man, and every member of the angelic host concur. Sin began with an angel who objected to God's plan because He desired to be what God was designing man to be. Thus the first act when God seeks to bring all rebellion to a conclusion, must be the concurrence of the angelic host in His objective. They are still free moral agents and the contemplated exaltation of man is now under different circumstances than when man was first created. It is fallen man that is to be exalted, not perfect man from the hand of the Creator.
This is the picture in Daniel 7. The first item of business when the judgment is set and the books are opened, is before the assembled hosts of Heaven. (v. 10). They know what is in the books; they recorded the deeds. They are not there as "traffic cops" to verify the "tickets" they gave to the "speedsters" of earth for their violations on the highway of life. They were accurate, remained honest, and not as Lucifer, "abode in the truth" (John 8:44). Now the first question comes: "Have I given enough; have I done enough so that my original plan for man can be completed?" The hour of the judgment of Him began.
The details must be gathered from the revelation given in the type of the services of the Day of Atonement.
Jesus is there as the Great High Priest.
He holds forth His nail pierced hands.
The angels remember that scene on Golgatha's brow.
They recall the darkness that surrounded the cross when the Ancient of days hid His presence as He suffered with "the Man that is my fellow" (Zech. 13:6, 7).
With one shout of acclamation, John sees and hears the Heavenly Host render their decision: And I beheld, and I heard the voice ( fwnhn- singular) of many angels around about the throne and the living creatures and the elders: the number of them was ten thousand times ten thousands, and thousands of thousands; Saying with a loud voice, Worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory and blessing. And every creature . . . heard I saying, Blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Iamb for ever and ever. (Rev. 5:11-13).
The final work could now begin with all Heaven united for the objective and accomplishment of God's design in the creation of man.
The "Man clothed in linen" could begin the sealing of His people (Ezekiel 9).
The "filthy garments" can be removed from all who are willing to be released of them, and a "change of raiment" given in their place (Zech. 3).
Three mighty angels can go forth mandated with the "Everlasting Gospel" of God's design and purpose in Jesus Christ, "the Lamb slain from the foundation of the world" (Rev. 13:8).
In the words of Jesus, describing and defining "the judgment," some conditions are imposed.
All who pass "from death unto life" are required to hear the words of the Messiah, and "believe" on the God who sent Him (John 5:24).
The entrance into sin is reversed.
The challenge of the "adversary," "Yea hath God said?" (Gen. 3:1) is answered, "Yea, God hath said" and "I believe."
The "books are opened" both prior to the coming of Christ without sin unto salvation, and the final judgment on sin in "the lake of fire." There is no record in Scripture of the books being closed once they are opened.
The fact is that no one can face the record in the "books" either before, or after they are opened. To do so is to face eternal extinction in "the lake of fire" - "the second death" (Rev. 20:14).
Into this prophetic picture is introduced another book, "another book was opened, which is the book of life" (Rev. 20:12). This book is first noted in prophetic record at the time "Michael stands up" (Dan. 12:1).
It had existed prior with the other books of record. When Moses prayed for Israel to be spared or else his name be removed from the book, the Lord God replied, "Whoever hath sinned against Me, him will I blot out of my book" (Ex. 32:32-33).
Paul speaks of this book in his letter to the Philippians, where he writes of his fellowlaborers "whose names are in the book of life" (4:3).
There is a distinction made between the "books" which contain the record of "things. . . according to their works" by which they are judged, and the "book of life" in which there are only "names" - no resumes. One can assume that the first name entered was that of Abel's who "by faith. . . offered a more excellent sacrifice than Cain" (Heb. 11:4).
All of this points up the significance of the command in the observance of the typical Day of Atonement, that "no work" be done (Lev. 23:28,30). The high priest alone accomplished the cleansing. Those who heeded the command, their names were retained in Israel.
Just so, in the final day of atonement, the Great High Priest alone will accomplish the objective - "I will make a man more precious than fine gold; even a man than the golden wedge of Ophir" (Isa. 13:12).
Even as in the first atonement - forgiveness - it is by faith alone, so the final atonement - cleansing - is by faith alone: "I have caused thine iniquity to pass from thee, and I will cloth thee with a change of raiment" (Zech 3:4).
No man can cleanse himself by his own works, nor can he weave a robe in which there is not a single thread of human devising. All - forgiveness, cleansing - result from a surrender at the foot of the Cross to Him who "is able also to save them to the uttermost who come unto God by Him, seeing He ever liveth to make intercession for them" (Heb. 7:25).
The Father, faithful to His commitment, raised Jesus from the dead "for our justification" (Rom. 4:25) and to ever live so as "to make intercession" (Heb. 7:25) for those whom He justifies. "In bringing many sons unto glory," God made "the Captain of their salvation perfect through sufferings" (Heb. 2:10). It was accomplished by Jesus, who had finished the work which He had agreed to do. The final at-one-ment is still to come when "in the dispensation of the fullness of times He might gather together in one all things in Christ both which are in heaven and which are on earth" (Eph. 1:10).
In this we see the two-fold gospel of God, the "counsel of peace" which was "between the Two of Them" (Zech. 6:13, Heb.). One was to be "made of the seed of David according to the flesh" to "condemn sin in the flesh" and the Other who would raise Him from the dead "with power" so He could save "to the uttermost all that come unto God by Him" (Rom. 1:3-4; 8:3; Heb. 7:25). At the Cross one phase of the Gospel was completed; It was finished.
***
Pausing here.
Think about it-
In the typical day to day sacrifice people were forgiven and yet sin still existed and they needed to constantly seek forgiveness.
Today we still sin and we still need to seek forgiveness. Tomorrow it will be the same won't it? We'll be living in a sin-filled world with the tendency towards sin and our only hope is in Christ.
To say that sin was finally done away with once and for all, that it no longer exists is ludicrous.
Christ came and sacrificed Himself for us to rid the world of sin completely.
To think that it will never happen because all was done that would be done isn't a pleasant thought. To think that forever mankind will have to go on living in a world of sin, dying in a world of sin isn't the hope of eternal life in Christ.
For death to be done away with, sin has to be done away with and we are given that promise in Christ that death will be no more. This is a truth not a fable. It is hope, not despair.
Death wasn't done away with for us, we still die. More work is being done to bring this world to a sinless state and take away death once and for all. The way has been made, it is possible for it to be and it WILL be, there is no doubt. Christ paid the price needed and now in the fulness of time all will be true. Christ will come again and sin will be gone completely, death will be no more.
The answers found in the typical Sanctuary services throughout the year fit perfectly into all this. There is a certain peace afforded us in knowing that Christ is our High Priest and soon, sin will be gone completely. We have to cling to our Savior, our only hope for eternal life, only in Him will we find life.
May God help us to understand that the cleansing taking place is for our benefit, that when all who would be saved are saved that the cleansing will be fully made ridding the world entirely of sin. The cleansed will be with Christ, the uncleansed will die, the cause of the uncleansed as typical of the Day of Atonement - the goat - will be led out to the wilderness with all the sins upon him and then gone completely when Christ returns with His people after the 1000 years and the earth is made new-- sinless.
So much to understand, so much to know.
We can't say it's all too complicated, we need to search things out. We need to understand that salvation is found in Christ now and always. In Christ is hope for us all.
By the grace and mercy of our Lord and Savior Jesus Christ.
Amen.
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