Continuing the study on Eternal Verities (Eternal Truths) -
May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.
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THE ATONEMENT #2 -- The concept of a final atonement is based in the typology of the sanctuary services associated with the tenth day of the seventh month - Yom Kippur. In the Old Testament this day is noted as the Day of Atonements, plural. Leviticus 23:27 reads - "On the tenth day of this seventh month there shall be a day of atonements." Actually, only one atonement was made on this day, an atonement for cleansing (Lev. 16:30).
The Septuagint in translating Leviticus 23:27 uses the singular, exilasomoV, for the Hebrew plural, which adds support to the position that the majestic plural was used to designate the typical Day of Atonement. This being the case, then the atonement of the tenth day of the seventh month was considered of greater significance than the atonement ministered by the common priests in the daily sin ofterings brought to the sanctuary.
This background also helps one to understand why our pioneers in their writings placed the emphasis as they did on the antitypical Day of Atonement, even denying that an atonement was ever made on Calvary. (See 0. R. L. Crosier, The Sanctuary, Day Star Extra, 1846; Reproduced in Facsimiles of the Two Earliest S. D.A. Periodicals). With the change of emphasis today in mainline Adventism, placing the atonement of the Cross as the one atonement, and the down-play of the final atonement, even to the point of denial, there needs to be a rebalancing of the study of the atonement which reflects the whole of Scripture. If it requires a learning process, or an unlearning process, so let it be. (See Testimonies to Ministers, p.30) A thoughtful rereading of Leviticus 16 would so indicate such a process.
Traditionally, we have perceived that the High Priest went only once into the Most Holy Place on the Day of Atoneinent. A careful study of Leviticus 16 indicates ihat he entered three times on that day. First the High Priest took in a censer "full of burning coals from off the altar before the Lord, and his hands full of sweet incense" (v.12). Next, he was instructed to take "the blood of the bullock, and sprinkle it with his finger upon the mercy seat" (v.14). Finally, he was to kill the goat of the sin offering, that is for the people, and bring his blood within the vail" (v.15).
Traditionally, we have pictured the ministry of Jesus in the Most Holy Place as a High Priest standing before the Ark of the Covenant, robed in the pontifical attire like that worn by the typical high priest. The clothing worn by the High Priest on the Day of Atonement in the typical services are described as "the holy linen coat" with "linen breeches upon his flesh," and "girded with a linen girdle," and wearing "the linen mitre." These are declared to be the "holy garments" (v.4). Conforming to the traditional concept, we have lost much in our perception of the vision of Ezekiel 9. Three times in the vision given to Ezekiel, the One with the "writer's inkhorn by his side" is described as "clothed in linen" (vs. 2, 3, 11). This links the sealing as associated with the work of Heaven in connection with the antitypical Day of Atonement.
Traditionally, we have literalized the offering of the bullock as an atonement made by the High Priest for his immediate family, failing to consider that the High Priest typified the coming great High Priest in all aspects of the services on the typical day. In fact, the introduction in the book of Hebrews to the sanctuary typology is based on this concept of the house of Moses, of which Aaron was High Priest, and the house of Christ, of which He Himself is the High Priest. (See Heb. 3:1-6) The contrast of the two houses is prefaced with the admonition - "Consider the Apostle and High Priest of our profession, Christ Jesus" (v.1). As the bullock was provided by the High Priest, so Christ offered Himself, as well as being the "Lord's goat" taken from the congregation (Deut, 18:15, 18), as the offering of God. For the bullock no confession was made, and its blood was taken first into the most holy place following the pouring of the incense upon the coals of fire. While in the Old Testament, the ministry of the sanctuary was limited to the tribe of Levi, and the priesthood to the house of Aaron, the New Testament pictures the ones who believe in Jesus "as lively stones" "being built up a spiritual house, an holy priesthood" even "a royal priesthood, an holy nation, a peculiar people" (I Peter 2:5, 9). In its entirety, the new Israel was to be a kingdom of priests. This is the "house" of Christ, "whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6).
Traditionally, we have limited the ministry of Jesus as High Priest on the antitypical Day of Atonement and restricted it to the Most Holy Place. The type does not warrant such a conclusion. In the services as outlined in Leviticus 16, there is a progression beginning in the Most Holy (called "the holy"), and passing to the Holy Place (called "the tabernacle"), and then to the Altar of the Court, noted as "the altar before the Lord." [There is also implied movement in the vision of Ezekiel 9, from "the cherub, where upon He was" to the "threshold of the house" to give commands to those standing "beside the brazen altar," among whom was "the man clothed with linen"].
In the outline of the typical service of the Day of Atonement, it is stated that the atonement was necessary for two reasons:
1) "the uncleanness of the children of Israel" and
2) "because of their transgressions in all their sins" (Lev. 16:16).
These reasons could be summarized as the record of sin, and the cause for the record of the sins - "their uncleanness." The record is kept in "books" (Daniel 7:10); the confession of those sins were recorded typically on the altars of the sanctuary (Leviticus 4). In the services of the typical Day of Atonements, the uncleanness is not noted as cleansed until the third phase, the cleansing at the brazen altar (16:19). For that phase, the blood of the bullock and the blood of the Lord's goat were mingled (v. 18). This gives some suggestion of how Heaven views the final atonement, and the magnitude of what God purposes to accomplish through the "Surety" of the better covenant.
How can this be related to the prophetic picture of Daniel 7? First, one must recognize a basic premise. Sin began with a covering cherub in the very presence of God (Eze. 28:14-15). The first point of reference for the final eradication of sin must be where sin began and the issue involved which sparked the rebellion. At this point, the statements of Scripture and the revelation found in the Writings must be combined. Man, created in the image of God (Gen. 1:26), was to be only "a little while inferior to the angels" (Heb. 2:7, margin).
[The Greek of this verse is bracu ti. Thayer observes that here Paul "transfers to time what the LXX in Ps. 8:6 says of rank." (p.105) In the context of this verse, the same wording is used of Jesus (2:9). In His condescension, time not rank was the factor. (See Heb. 1:4; Phil. 2:9)]
From the Writings we learn that "human beings were a new and distinct order" (Review & Herald, Feb. 11,1902), and "designed to be a counterpart of God" (Review & Herald, June 18, 1895). Further, we are informed that "when God said to His Son, Let us make man in our image, Satan was jealous of Jesus. He wished to be consulted concerning the formation of man" (Spiritual Gifts, Vol.1, p. 17). This sparked the rebellion in Heaven. The whole angelic host became involved, and each made a decision.
It is with the angelic host that the scene of judgment in Daniel 7 begins. All are assembled. God who changes not desires that His original plan be activated. Will the angels of heaven accept the exaltation of the redeemed? The picture is far different now than when first suggested. The books are opened, and there is recorded the dark history of man's continual transgression and uncleanness. Will the angels consent that these who have sinned be placed above themselves who have never sinned? What plea can God make? Here the significance of the service of the Day of Atonement enters. First, Jesus who gave Himself, typified as the high priest who provided his own bullock, asks, "Did I give enough?" Across the minds of the angelic hosts races the recall of the agonies of Gethsemane and Calvary. Then God, who placed His co-Equal in the channel of human inheritance, and gave Him for the fallen race, asks, "Have I given enough?" The angels recall those hours of darkness when God Himself suffered in inexplicable anguish at the Cross. Yes, they assent, the purpose of God may proceed, and they will join in the final work for man.
Three angels go forth with the final call of the Everlasting Gospel, announcing first the setting in which it is being given - "The hour of the judgment of Him is come" (Lit.). Worship Him; "Be ye reconciled to God." Cease in rebellion; keep His commandments. The man "clothed in linen" completes His work, and returns to the Throne, declaring, "I have done as thou has commanded me" (Eze. 9:11). This is the second time He has uttered these words. Once before He prayed - "I have finished the work which thou gavest me to do" (John 17:4). But this time instead of from the cross the cry, "It is finished," there will come from the temple of heaven, from the throne "a great voice" declaring, "It is done" (Rev. 16:17). In the symbolism of Daniel, the Son of man comes to the Ancient of days to receive His kingdom - His "house" for which He has given so much. The at-one-ment is completed. "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ" (Rev. 11:15).
While the "house" is not limited to the last generation, but includes all who have availed themselves of "the redemption in Christ Jesus" (Rom. 3:24), there is a uniqueness in regard to the last generation which one dares not over look. This distinction is clearly defined in Paul's discussion of the resurrection in I Corinthians 15. All the redeemed "shall be changed" (v.51). While those who have been corrupted by death, are raised to incorruption (afqarsia), those alive at the event put on immortality (aqanasia) (v.53). It is this latter word, which emphasizes the uniqueness of the final generation. It is used three times in the New Testament, all in the writings of Paul; twice in I Corinthians 15:53, and once in I Timothy 6:16. In this latter reference, it declares that "the King of kings and Lord of lords ... only hath immortality." It is evident that to the victors who do not taste death, God shares a unique part of Himself, they in reality become a "counterpart of God."
This then raises the question of when the commission of sin ceases. Those who go to the grave can by faith in the Surety, who is still interceding in the sanctuary above, claim the promise of victory (I Cor. 15:57). But what about those who are alive when the intercession of the One "clothed in linen" ceases? Sin will also have had to cease in their lives. When and how will this be realized?
[The book of Revelation is clear that there is a period of time between the cessation of the priestly ministry of Jesus Christ, and His coming as King of kings and Lord of lords. (15:8, 19:11)]
The Writings indicate that the objective of "the latter rain" is to bring "the seed to perfection" (Testimonies to Ministers, p.506). In the same chapter, "Pray for the Latter Rain," is found the suggestion that this experience is involved with the reception of the advancing light of truth: - "Only those who are living up to the light they have, will receive greater light" (p.507). The result is clearly written - "We are to be wholly transformed into the likeness of Christ" (p.506) The "how" is also defined - "It is God who began the work, and He will finish His work, making man complete in Jesus Christ" (p.507). Paul wrote that in Christ "dwelleth all the fulness of the Godhead bodily. And ye are complete in Him" (Col. 2:9-10). This returns us again to the "in Him" concept of the Pauline epistles, and that Christ is the "Surety of a better covenant." We are His "house," the new house of Israel, a people of the covenant, and the promise is - "He shall save His people from their sins."
With all the failures of the past century to find the answer which the typical service of the Day of Atonement demands, one hesitates to even offer a suggestion as to what the answer might be. However, we would do well to consider a suggestion found in the Writings which reads - "Zechariah's vision of Joshua and the Angel [Chapter 3] applies with peculiar force to the experience of God's people in the closing of the great day of atonement" (Testimonies for the Church, Vol. V, p.472).
In analyzing this vision, the first revelation is that Satan will resist every effort not only to understand the final atonement, but also its realization. Joshua, the ministering high priest in the days of Zechariah, is seen standing before the Lord, and "Satan standing at his right hand to resist Him" (v.1). Satan is just as envious and just as set in his opposition to the plan of God for man as when God first suggested it in the beginning. He seeks to set himself at "the right hand" for power and control. In the vision the Lord first rebukes Satan before turning His attention to Joshua. "Is not this a brand plucked out of the fire," He asks. Joshua has no means to escape - his clothes are flammable - "filthy garments" ripe for the fire. Then the Lord commands those who stood before Him - those who have assented for God to carry out His original intent for man - "Take away the filthy garments from him" (v.4).
Here is the first test to those who would be cleansed. They can either yield their "filthy" garments, and become naked before whom they stand, or they can hold to them so as to cover their nakedness. This is the critical test self is involved. It is embarrassing to have to admit that all the "righteousnesses" which sustain our egos are nothing but "filthy rags" (Isa. 64:6). But unless we are willing for this to happen, the next step cannot be taken. The Lord will not put His righteousness over our righteousnesses. He alone is righteous and He does not intend to share that righteousness in which there is not a thread of human devising with the fig-leaf devisings of men.
When Joshua yielded up his filthy garments - the angels of the Lord will remove them if we permit - the Lord declares - "Behold I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment" (v.4). The emphasis is on what God can and will do, not on what man can do, for his is only to surrender so that it can be done for him. On the typical Day of Atonement, it was the high priest alone who accomplished the atonement. The recipients were to afflict their souls and do no work (Ex. 23; 29-30). Soul affliction - how few understand what this is all about. Self denial - and this does not mean in material things of life - but the actual emptying of self even as He did, whose mind we are suppose to accept (Phil. 2:5-7 RSV). How painful to those who profess they can keep the commandments of God, and tell the Lord, "All these have I kept from my youth up, what lack I yet?"
After being clothed with the garments provided and a fair mitre being set on his head, the messenger of the Lord solemnly affirmed the intent of the Lord of hosts - "Thus saith the Lord of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by" (v.7).
The result - "Hear now, O Joshua the high priest, thou and thy fellows that sit before thee: for they are men wondered at" (Heb. "men of wonder"). Through the bestowal of the final outpouring of God's grace, * human beings still closed in flesh of sin, will fully reflect the image of Christ, for God will bring forth His servant, the BRANCH in each - "Christ in you the hope of glory." The final atonement will have been accomplished. "For we through the Spirit wait for the hope of righteousness by faith" (Gal. 5:5).
* -- "Divine grace is needed at the beginning, divine grace at every step of advance, and divine grace alone can complete the work." (Testimonies to Ministers, p.508)
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By the will and grace of God will we obtain salvation, surrendering self to Him fully, by His power not ours. In His righteousness alone.
By the love and mercy of Jesus Christ our Lord and Savior now and forever.
Amen.
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