'WWN 2002 Mar -- XXXV - 3(02) -- "The Judgment Was Set" - Continued...
Qualified or Unqualified Endorsement -- Into the historical perspective of this "learning" and "unlearning" process, the endorsement of Ellen G. White of Crosier's article must be considered. She wrote in a letter to Eli Curtis, April 21, 1847 that Crosier "had the true light, on the cleansing of the Sanctuary, & c." Was this an unqualified endorsement of every facet discussed by Crosier, or was this limited to the question which caused the great disappointment?
Miller held that the "sanctuary" was this earth, and therefore, the cleansing of the sanctuary could only mean the second coming of Christ in fiery judgment.
The very first section of Crosier's article discussed fully and at length this question before introducing Christ's priesthood. Ellen White herself prefaced the endorsement with a confession of her own belief. She wrote - "I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is the minister."
If we had not boxed ourselves in by considering this endorsement as unqualified, we would have recognized the atonement made by Christ on the Cross, and would have been able to place the "dual" atonements in the light revealed by the types.
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).
(((Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus))))
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]
(((Heb 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
Heb 5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Rom 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead
Heb 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. ))))
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).
(((Mal 3:6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
Jas 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. ))))
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 defense 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).
*******
I'm interjecting here to summarize a little bit.
Christ our Prophet, High Priest, and King. Christ was a prophet upon earth during His three year ministry. Christ also had the power to forgive sins, as a priest (common priest) could. We know that when He died He returned to heaven. What did He return there for? Where did He return in Heaven? We know He went into the Sanctuary, this is all stuff we've studied previously. Our Savior is our Savior for a single purpose- our salvation. We need to be saved from what? Satan and all his evil.
For God to be a just God we know that He would never force another to love Him. Satan was once a covering cherub, and angel next to God and he sinned when he wanted to be LIKE the Most High. Who was made LIKE the Most High? Mankind was made in God's image. Satan didn't like this new creation- human beings. Satan WANTED to be like the Most High. When we read above that man's status at creation was but temporary - a 'little while inferior' do we fully comprehend what this is saying? Jesus was made 'a little while inferior', He was made HUMAN. For a little while He would be inferior in His flesh. When our Savior rose from the grave it was in flesh, and He didn't want to be touched until He went to His Father. Upon returning He had Thomas touch Him because Thomas wanted proof of the Savior's realness. He had flesh, but it was a flesh that was now incorruptible unlike the flesh He had upon death, a flesh that COULD and DID die. This newness, what our Savior achieved made Him NO longer 'a little while inferior to the angels'. He was a new creature, He was God/Man immortal and incorruptible. We become NEW in HIM. And we who are His will become immortal and incorruptible as well. We will no longer have the inferior flesh. We will be what we were created to be, God's, made in HIS image. Angels were NOT made in God's image. They have their place, their very important place in everything. They are a part of God's ministering through LOVE. They will NEVER be made to feel inferior except they CHOOSE to believe they are demeaned because they are not made in God's image- which we know Satan and His following angels believe.
Truly the entire plan of mankind was a good plan, and this plan was called into judgment because obviously things didn't go as they were supposed to.
Was this something that should be continued? Or, like many plans of our human devising we simply scrap as being no good. Obviously God wanted His creation, His plan to succeed and was willing to DIE to prove it was something that should succeed.
*******
Continuing on with the thought paper study--
'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).
(((Heb 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
Php 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name))))
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). **
(((Eph 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Eph 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. ))))
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 fellow laborers "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).
*******
All by HIS amazing LOVE!
Qualified or Unqualified Endorsement -- Into the historical perspective of this "learning" and "unlearning" process, the endorsement of Ellen G. White of Crosier's article must be considered. She wrote in a letter to Eli Curtis, April 21, 1847 that Crosier "had the true light, on the cleansing of the Sanctuary, & c." Was this an unqualified endorsement of every facet discussed by Crosier, or was this limited to the question which caused the great disappointment?
Miller held that the "sanctuary" was this earth, and therefore, the cleansing of the sanctuary could only mean the second coming of Christ in fiery judgment.
The very first section of Crosier's article discussed fully and at length this question before introducing Christ's priesthood. Ellen White herself prefaced the endorsement with a confession of her own belief. She wrote - "I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is the minister."
If we had not boxed ourselves in by considering this endorsement as unqualified, we would have recognized the atonement made by Christ on the Cross, and would have been able to place the "dual" atonements in the light revealed by the types.
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).
(((Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus))))
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]
(((Heb 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
Heb 5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Rom 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead
Heb 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. ))))
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).
(((Mal 3:6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
Jas 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. ))))
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 defense 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).
*******
I'm interjecting here to summarize a little bit.
Christ our Prophet, High Priest, and King. Christ was a prophet upon earth during His three year ministry. Christ also had the power to forgive sins, as a priest (common priest) could. We know that when He died He returned to heaven. What did He return there for? Where did He return in Heaven? We know He went into the Sanctuary, this is all stuff we've studied previously. Our Savior is our Savior for a single purpose- our salvation. We need to be saved from what? Satan and all his evil.
For God to be a just God we know that He would never force another to love Him. Satan was once a covering cherub, and angel next to God and he sinned when he wanted to be LIKE the Most High. Who was made LIKE the Most High? Mankind was made in God's image. Satan didn't like this new creation- human beings. Satan WANTED to be like the Most High. When we read above that man's status at creation was but temporary - a 'little while inferior' do we fully comprehend what this is saying? Jesus was made 'a little while inferior', He was made HUMAN. For a little while He would be inferior in His flesh. When our Savior rose from the grave it was in flesh, and He didn't want to be touched until He went to His Father. Upon returning He had Thomas touch Him because Thomas wanted proof of the Savior's realness. He had flesh, but it was a flesh that was now incorruptible unlike the flesh He had upon death, a flesh that COULD and DID die. This newness, what our Savior achieved made Him NO longer 'a little while inferior to the angels'. He was a new creature, He was God/Man immortal and incorruptible. We become NEW in HIM. And we who are His will become immortal and incorruptible as well. We will no longer have the inferior flesh. We will be what we were created to be, God's, made in HIS image. Angels were NOT made in God's image. They have their place, their very important place in everything. They are a part of God's ministering through LOVE. They will NEVER be made to feel inferior except they CHOOSE to believe they are demeaned because they are not made in God's image- which we know Satan and His following angels believe.
Truly the entire plan of mankind was a good plan, and this plan was called into judgment because obviously things didn't go as they were supposed to.
Was this something that should be continued? Or, like many plans of our human devising we simply scrap as being no good. Obviously God wanted His creation, His plan to succeed and was willing to DIE to prove it was something that should succeed.
*******
Continuing on with the thought paper study--
'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).
(((Heb 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
Php 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name))))
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). **
(((Eph 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Eph 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. ))))
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 fellow laborers "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).
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All by HIS amazing LOVE!
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