Good vs. Evil
The great cosmic battle that involves the whole world and each and every individual.
A battle being fought, sides being chosen, and yet a battle won.
Sometimes hearing the words, 'You don't have to decide just yet.' Are a good thing. They bring relief from pressure, they give you time to think things over and make a decision. Other time hearing those words simply prolongs the agony of indecision. Then again, sometimes hearing the words are nice but being able to make that decision right away feels good- knowing your mind without having to think about it at all.
Too many people live in that world of indecision when it comes to choosing the side they want to be on, good or evil. Too many hover about the middle ground thinking it to be a nice place to hang out not choosing either side. Some lean in one direction or another but aren't making that ultimate choice just yet. It's sad really and life threatening. However, in our world today we've so much confusion that we've pretty much taken the life threatening aspect out of the decision and made it easy for people to hover.
Sin is punishable by death.
The penalty must be paid.
Jesus paid it for all, but all don't accept His sacrifice.
The action on our part towards salvation is to repent and accept sincerely.
Let's read more about the Sanctuary and God's plan for us sinners, the intricate details involved in things can be quite amazing if you're willing to dig deep for them and have more than a surface salvation.
Picking up with William Grotheer's thought paper bits on the Sanctuary we continue here--
Basic Principles From God's Viewpoint -- Light From the Throne -- Continued --
Can God forgive sin as a matter of fact?
The answer is - NO!
Consider the terms of the 40-Day Covenant.
Moses was told - which he in turn conveyed to the people - "Behold, I send an Angel before thee .... Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him." (Ex. 23:20-21)
To forgive sin per se would reflect upon the very character of God, and place in jeopardy the entire universe. A whole series of questions arise. Is God just? Does He mean what He says? Is He infallible? Are there alternatives? Can pluralism exist in the universe? Or is there just one way of righteousness? These questions are as new as today, and as old as eternity, yet basic to the question - Can God forgive sin?
Does God forgive sin?
The answer is YES.
When Israel sinned and broke the 40-Day Covenant, Moses told the people that he would "go up unto the Lord; peradventure I shall make an atonement for your sin." In speaking with the Lord, Moses made confession for Israel "This people have sinned a great sin." Then he said - "Yet now, if thou wilt forgive their, sin -;" (Ex. 32:31-32) An extended pleading followed on the part of Moses, climaxing in the request - "I beseech thee, show me thy glory." (Ex. 33:18) To this God consented, and placing Moses "in a clift of the rock" and covering him with His hand, He passed by proclaiming "the name of the Lord." In this self-revelation, God declared Himself to be "merciful and gracious ... keeping mercy for thousands, forgiving iniquity and transgression and sin." (Ex. 33:22; 34:5-7)
How then do we reconcile the Name of the Lord which cannot pardon transgression, and the revelation of that God as merciful, "forgiving ... transgression and sin"? Paul answers this question by stating that "through the redemption that is in Christ Jesus, God can remain "just" and yet show forgiving mercy to the one believing "in Jesus." (Rom. 3:24-26)
Romans {3:24} Being justified freely by
his grace through the redemption that is in Christ Jesus:
{3:25} Whom God hath set forth [to be] a propitiation
through faith in his blood, to declare his righteousness for
the remission of sins that are past, through the forbearance
of God; {3:26} To declare, [I say,] at this time his
righteousness: that he might be just, and the justifier of him
which believeth in Jesus.
This reconciling revelation of God's character is portrayed in the sanctuary services of types and shadows.
Another basic principle from God's viewpoint can be recognized by asking the question - "Can I provide for the forgiveness of my sins?"
The answer is an emphatic - NO!
To do so would be my demise for time and eternity. This is what the Judgment of the Great White Throne is all about. Those who stand to be judged before that Throne must provide for their own transgressions. These can be satisfied only in the second death. (Rev. 20:12-15)
Rev.{20:12} And I saw
the dead, small and great, stand before God; and the books
were opened: and another book was opened, which is [the
book] of life: and the dead were judged out of those things
which were written in the books, according to their works.
{20:13} And the sea gave up the dead which were in it; and
death and hell delivered up the dead which were in them:
and they were judged every man according to their works.
{20:14} And death and hell were cast into the lake of fire.
This is the second death. {20:15} And whosoever was not
found written in the book of life was cast into the lake of
fire.
God is just. There is a wrath of God against sin. The Third Angel's Message reveals how His wrath will be manifest against those who persist in worshiping the epitome of iniquity. (Rev. 14: 9-10)
Rev. {14:9} And the
third angel followed them, saying with a loud voice, If any
man worship the beast and his image, and receive [his]
mark in his forehead, or in his hand, {14:10} The same shall
drink of the wine of the wrath of God, which is poured out
without mixture into the cup of his indignation; and he shall
be tormented with fire and brimstone in the presence of the
holy angels, and in the presence of the Lamb
There is only one escape. Having been justified by the blood of Christ, "we shall be saved from wrath through Him." (Rom. 5:9) Again the sanctuary reveals the way.
Romans {5:9}
Much more then, being now justified by his blood, we shall
be saved from wrath through him.
Vignettes -- In the book of Genesis, there are vignettes revealing man's inability to face his Maker in an acceptable way. The record states that as soon as the first pair sinned, they perceived their nakedness, and made for themselves "aprons" of fig leaves. (Gen. 3:7) But when the Lord God called to Adam - "Where art thou?" - he responded - "I was afraid because naked I (am); and I hid myself." (3:10, Heb.) You will observe that in the KJV, the word, "was," is supplied. The word order of the Hebrew would indicate the use of "am" rather than "was". Even though Adam, and Eve had covered their nakedness with a garment of their devising; when facing God, they sensed how totally inadequate was the "apron" of their making. To meet their need, God Himself took the first life ever taken in the universe from all eternity, and made for them "coats of skins." (3:21) In the light of this sketch, how vain is the hope that man can by his works obtain the favor of God, and thereby atone for his transgressions.
The word sketch from the life of Cain and Abel reveals a fundamental principle upon which the message of the sanctuary is based.
Cain brought of the fruit of the ground and expected the Lord to accept his offering. He perceived of it as something he had produced, even as his parents had made "aprons" from the things of nature.
Abel, on the other hand, brought of the flock, and life was taken.
God can forgive sin, but only when the penalty of that sin is met.
Abel provided his recognition of that fact. "The Lord had respect unto Abel and to his offering: but unto Cain and to his offering He had not respect." (Gen. 4:4-5)
How is man to regain acceptance with God? Through his works? A thousand times - No!
How then?
Through the acceptance from God of the Offering He has provided.
In other words, Abel "obeyed" the gospel. He accepted the basic principle upon which God could be just and the justifier of those who would accept His provision for sin. Tragically, there will be untold millions even professed Christians - who will suffer the "vengeance" of "flaming fire" because they "know not God and ... obey not the gospel of our Lord Jesus Christ." (II Thess. 1:8)
God is just and cannot condone sin. Because man cannot provide for his own nakedness, God has provided a covering in Jesus Christ. This is the gospel.
This is the way of God in the sanctuary. The acceptance of that way is to "obey the gospel."
The Basic "Gospel" In Leviticus -- The unfolding of the "gospel" revealed in the sanctuary is found in the book of Leviticus. In the instruction for the first offering - the law of the burnt offering - fundamental principles were enunciated.
First, the offering was to be "voluntary" - no coercion. (Lev. 1:3) Even as God freely provided for man's redemption, so man's acceptance of the means of redemption must be from a willing heart.
Secondly, it was to be offered at "the entrance of the tabernacle of the congregation." A significance of this rule will be seen when we study the sin offerings in particular.
Thirdly, the offerer "put his hand upon the head of the burnt offering." (Lev. 1:4) The Hebrew word, samach, means "to lean upon in full support." This word is also used in Amos 5:19 describing a man who leaned with his hand upon a wall. This placing of the hand in full support upon the offering signified total dependence.
Fourth, the offering was "accepted for him to make atonement." This principle is fundamental and applies to all offerings wherein the hand is laid upon the victim. It is especially significant when understood in relationship to the sin offering. In the Hebrew, one word - chatta' th - is used for both "sin" and "sin offering." The sacrificial animal became sin, and was accepted in the place of the offerer. In the elementary burnt offering and in the sin offering, the one offering sacrifice slew the victim. (Lev. 1:5) The disposition of the blood differed, and in the elementary burnt offering, the whole of the animal was burned on the altar. (Lev. 1:7-9) Of Christ, Paul wrote - God "hath made Him to be sin for us." (II Cor. 5:21) Jesus is accepted in our stead to make atonement. Upon Him, we must place our full dependence.
***
I'm going to stop here for now, but there is so much more to go into, so much more to understand. If you can, look up each and every verse mentioned here, study the word of God, study as if your life depends upon understanding because it really does.
We need to understand that there is only one sacrifice acceptable to God and it's not anything we have to offer, not one single thing. We can be the best person in all the world giving millions to millions, helping in everyway we can, we can devote our lives to the service of others living frugally just so we can give more to others and in the end that will mean absolutely nothing if we haven't Christ. If we don't realize that nothing we do will save us but go on trying to save ourselves, we're lost.
The Sanctuary services were in place for thousands of years. The Sanctuary was given to God's chosen people so that they might know the way to God. The Sanctuary was a type, a shadow of the heavenly. Christ came as a living Sanctuary and we need to realize that just as those before Christ who came to the earthly sanctuary and with a sincere heart of repentance brought a sin offering to God, pleading for forgiveness, leaning on that living sacrificial lamb and then knowing that the price of their transgression warranted an innocent life, they took the knife and sliced the throat of the lamb. Just as that person was truly forgiven by the realization of sin demanding death and sacrifice, we too are truly forgiven when we realize that our sins are placed upon Jesus and he died so he could save us, He is our Sacrificial Lamb without Him there is no hope. There is nothing we can do to save ourselves, nothing.
May God help us, keep us, teach us, show us all we need to know to be His and for us to know Him and for Him to know us.
By His Grace and Mercy, now and forever.
Amen.
Monday, December 22, 2008
Sunday, December 21, 2008
The Sanctuary Study Pt. 8
If there was one lesson above all others which the 40-day Covenant taught, it was that man is unable to keep his promises, or to do what God commands, no matter how sincere his intentions. Centuries later, Jeremiah the prophet would express it in these words - "0 Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." (Jeremiah 23:10) However, there was a way, and that way, the way of God, was in the sanctuary. (Ps. 77:13)
We talked yesterday about breaking promises to God. We can barely keep promises to each other, how often has someone asked you to keep something a secret, to promise and then you turn around and whisper it to someone *you* trust not to tell anyone? It's human nature we say and it a way...it is. Even in matters of life and death sometimes it's hard to keep promises. Not believing God, well, we want to say that's horrible, how could they. I've said it myself how could they when they had the advantage of so many miracles to witness? Yet, we do it all the time, we don't believe God and it is a matter of life and death for us too.
No one will be able to say they didn't know or have a chance and that's a scary prospect for those who want to be able to use that excuse. It's going to be even harder on those who believe they know God, are following Him and they are told they aren't known by Him.
We are told things! Do we listen to them?! Do we follow them?
Only Jesus can save us, and it's so true that God's way is in the sanctuary. It's the sanctuary that reveals Jesus fully.
Let's continue with our sanctuary study using William Grotheers Thought Papers to help us, but most important by using our Bibles.
The Covenants and the Sanctuaries -- Light from the Throne -- (Continued)
A Microcosm of the Reality -- The experience at Sinai reflected the experience of the human race. When God placed Adam and Eve in the Garden, He said to them - "Of every tree in the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." (Gen. 2:16-17)
It was a commanded covenant. It was obey and live; disobey and die.
There was no mercy revealed.
Our first parents chose to disobey, and had not One stepped in, as did Moses, they would have died.
A promise was given. (Gen. 3:15) In fulfilling this promise, Jesus, the Surety of a better covenant, suffered in reality what Moses offered to suffer.
Jesus experienced the meaning of having one's name blotted out, when from the darkened, clouded skies that hung mercifully about Calvary, He cried - "My God, why hast Thou forsaken Me?"
Adam's transgression necessitated another covenant.
With a second Adam, God entered into a covenant. He would deal with humanity again, in and through Jesus.
Paul wrote that "we have peace with God through our Lord Jesus Christ." (Rom. 5:1) The ancient prophet declared that "the counsel of peace shall be between the Two of Them." (Zech. 6:13, Heb.)
This Mediator between God and man ministers in the Heavenly Sanctuary, which is the sanctuary of the New Covenant
A Continual Service -- Before a single act of work had been performed on the sanctuary - it was merely in blueprint stage - God gave instruction concerning the morning and evening sacrifice.
The revelation of all other sacrifices - including the, sin offerings - did not come till after the sanctuary was completed and erected. The only thing that preceded the instruction for the morning-evening sacrifices was the provision for the priesthood.
Concerning this continual burnt offering, God commanded:
This is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer in the evening ... This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. And there will I meet with the children of Israel and [Israel (margin)] shall be sanctified by my glory. (Ex.. 29:38-39; 42-43)
Before instruction was given as to how sin could be confessed and forgiven, provision was made to continually cover Israel.
Even as the morning and evening sacrifices of a lamb formed the foundation of the whole typical system, so Christ was the Lamb slain from the foundation of the world and on Him the whole redemptive process rests.
While we were yet in sin, Christ died for us. It must also be realized that this was a covering for a covenant people. Those outside of Israel could only realize this blessing, when, they too, joined "themselves to the Lord" and took "hold of [His] covenant." (Isa. 56:6)
{56:6} Also the sons of the stranger, that jointhemselves to the LORD, to serve him, and to love the nameof the LORD, to be his servants, every one that keepeth thesabbath from polluting it, and taketh hold of my covenant
The place of meeting between God and His people, and where God would converse with Moses is defined as "the entrance of the tabernacle of the congregation."
Thus the meeting which would bring "sanctification" to Israel was focused on the first apartment of the sanctuary.
It was not the Shekinah glory of the Most Holy Place which Israel needed, but the glory of the revelation for which the symbols of the first apartment stood.
When Christ came, the glory He revealed was the fullness of grace and truth. (John 1:14)
{1:14} And the Word was made flesh, anddwelt among us, (and we beheld his glory, the glory as ofthe only begotten of the Father,) full of grace and truth
It was this truth that sanctifies. (John 17:17)
{17:17} Sanctify themthrough thy truth: thy word is truth.
Only once each year was Israel to appear before God' in the Most Holy Place, and then only through a representative.
Grace and truth were revealed at the Altar and at the entrance of the tabernacle the first apartment.
The Erecting of the Sanctuary -- One year following the Exodus, the sanctuary was ready for erection.This became the responsibility of Moses in the first month of the second year "on the first day of the month." (Ex. 40:17) When all things were in order, Moses annointed "the tabernacle, and all that is therein." He also annointed "the altar of burnt offering" as well as "the laver" at the base of the altar. (Ex. 40:9-11) Thus Moses entered into the Most Holy Place before any services were performed by Aaron, the high priest. (40:20-21)
Further, Moses set the bread in order on the Table of Shewbread; he lit the lamps of the Golden Candlesticks; he burnt incense upon the Golden Altar before the veil. Then upon the Altar of Burnt Offering, he offered sacrirfice. All of this was done before Aaron entered into his priestly ministry. (40:22-32)
The final act was the erecting of the curtain about the court and tabernacle. (40:33) Then the text reads -- "So Moses finished the work." "The glory of the Lord filled the tabernacle" and from that time on the priestly ministry began. Immediately from the tabernacle, the Lord, in conversation with Moses, started the instructions concerning the sacrifices and offerings to be performed by priests and people. (Lev. 1:1-2)
The significance of these typical acts dare not be overlooked.
God had told Moses that He would raise up a "Prophet" from the midst of Israel "like unto thee" and in His mouth would be the words of God. (Deut. 18:15, 18)
Thus Jesus Christ, that "Prophet," when He too, had "finished" His work (John 19:30) would go into "the true tabernacle which the Lord pitched" (Heb. 8:2) and "anoint" the Holy Places of Heaven prior to the beginning of His service as the great High Priest after the Order of Melchisedec.
All during His earthly ministry, Jesus was revealing what He would do and be. He lit the lamps. He was "that true Light, which lighteth every man that cometh into the world." (John 1:9) He declared Himself to be "the light of the world." (John 8:12) He was the true "candle of Israel." (II Sam. 21:17, Heb)
He provided the bread for the table of the Lord. He said, "I am the living bread." (John 6:51) The symbolic bread of the communion service represents His body which He gave for the life of man.
He provided in that sacrifice,' the "incense" to be offered with the prayers of the saints on the Golden Altar before the throne. (Eph. 5:2; Dan. 9:24; Rev. 8:3)
Combining in Himself not only the typical role of Moses, but also He is an High Priest ministering according to "the example and shadow" of the Aaronic priesthood.
Yet much more, He is a Priest-King after the Order of Melchisedec.
The prophet declared that in building "the temple of the Lord," He would "be a priest upon His throne." (Zech. 6:12-13)
This throne, Paul tells us, is "the throne of grace" from whence we obtain "mercy and find grace ... in time of need." (Heb. 4:14-16)
It is the ministry of the light and bread of Heaven in answer to the prayers of the saints made acceptable through the meritorious righteousness of the High Priest which meets the need. It is the ministry of the First Apartment, and there on "the Throne of Grace", Jesus and the Father have joined together. "The counsel of peace shall be between them Both." (Zech. 6:13)
It must not be forgotten that when the ministry moves to the second apartment, mankind faces the Throne of Judgment (Dan. 7:9-10), as preparation is made for Christ to take His "throne of glory." (Matt. 25:31; Rev. 11:15-17)
The sanctuary in type and shadow reveals how we can face the throne of judgment, and be included in the kingdom of glory.
We all need to know this don't we? We all need the revealation from the sanctuary that shows how we can face the throne and be included in heaven's glory.
All of us need this.
We study, we learn, we live, we pray and may God's great mercy bless us through the sacrifice of His only Son now and forever, with the Holy Spirit continuing to guide us in all things.
Amen.
We talked yesterday about breaking promises to God. We can barely keep promises to each other, how often has someone asked you to keep something a secret, to promise and then you turn around and whisper it to someone *you* trust not to tell anyone? It's human nature we say and it a way...it is. Even in matters of life and death sometimes it's hard to keep promises. Not believing God, well, we want to say that's horrible, how could they. I've said it myself how could they when they had the advantage of so many miracles to witness? Yet, we do it all the time, we don't believe God and it is a matter of life and death for us too.
No one will be able to say they didn't know or have a chance and that's a scary prospect for those who want to be able to use that excuse. It's going to be even harder on those who believe they know God, are following Him and they are told they aren't known by Him.
We are told things! Do we listen to them?! Do we follow them?
Only Jesus can save us, and it's so true that God's way is in the sanctuary. It's the sanctuary that reveals Jesus fully.
Let's continue with our sanctuary study using William Grotheers Thought Papers to help us, but most important by using our Bibles.
The Covenants and the Sanctuaries -- Light from the Throne -- (Continued)
A Microcosm of the Reality -- The experience at Sinai reflected the experience of the human race. When God placed Adam and Eve in the Garden, He said to them - "Of every tree in the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." (Gen. 2:16-17)
It was a commanded covenant. It was obey and live; disobey and die.
There was no mercy revealed.
Our first parents chose to disobey, and had not One stepped in, as did Moses, they would have died.
A promise was given. (Gen. 3:15) In fulfilling this promise, Jesus, the Surety of a better covenant, suffered in reality what Moses offered to suffer.
Jesus experienced the meaning of having one's name blotted out, when from the darkened, clouded skies that hung mercifully about Calvary, He cried - "My God, why hast Thou forsaken Me?"
Adam's transgression necessitated another covenant.
With a second Adam, God entered into a covenant. He would deal with humanity again, in and through Jesus.
Paul wrote that "we have peace with God through our Lord Jesus Christ." (Rom. 5:1) The ancient prophet declared that "the counsel of peace shall be between the Two of Them." (Zech. 6:13, Heb.)
This Mediator between God and man ministers in the Heavenly Sanctuary, which is the sanctuary of the New Covenant
A Continual Service -- Before a single act of work had been performed on the sanctuary - it was merely in blueprint stage - God gave instruction concerning the morning and evening sacrifice.
The revelation of all other sacrifices - including the, sin offerings - did not come till after the sanctuary was completed and erected. The only thing that preceded the instruction for the morning-evening sacrifices was the provision for the priesthood.
Concerning this continual burnt offering, God commanded:
This is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer in the evening ... This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. And there will I meet with the children of Israel and [Israel (margin)] shall be sanctified by my glory. (Ex.. 29:38-39; 42-43)
Before instruction was given as to how sin could be confessed and forgiven, provision was made to continually cover Israel.
Even as the morning and evening sacrifices of a lamb formed the foundation of the whole typical system, so Christ was the Lamb slain from the foundation of the world and on Him the whole redemptive process rests.
While we were yet in sin, Christ died for us. It must also be realized that this was a covering for a covenant people. Those outside of Israel could only realize this blessing, when, they too, joined "themselves to the Lord" and took "hold of [His] covenant." (Isa. 56:6)
{56:6} Also the sons of the stranger, that jointhemselves to the LORD, to serve him, and to love the nameof the LORD, to be his servants, every one that keepeth thesabbath from polluting it, and taketh hold of my covenant
The place of meeting between God and His people, and where God would converse with Moses is defined as "the entrance of the tabernacle of the congregation."
Thus the meeting which would bring "sanctification" to Israel was focused on the first apartment of the sanctuary.
It was not the Shekinah glory of the Most Holy Place which Israel needed, but the glory of the revelation for which the symbols of the first apartment stood.
When Christ came, the glory He revealed was the fullness of grace and truth. (John 1:14)
{1:14} And the Word was made flesh, anddwelt among us, (and we beheld his glory, the glory as ofthe only begotten of the Father,) full of grace and truth
It was this truth that sanctifies. (John 17:17)
{17:17} Sanctify themthrough thy truth: thy word is truth.
Only once each year was Israel to appear before God' in the Most Holy Place, and then only through a representative.
Grace and truth were revealed at the Altar and at the entrance of the tabernacle the first apartment.
The Erecting of the Sanctuary -- One year following the Exodus, the sanctuary was ready for erection.This became the responsibility of Moses in the first month of the second year "on the first day of the month." (Ex. 40:17) When all things were in order, Moses annointed "the tabernacle, and all that is therein." He also annointed "the altar of burnt offering" as well as "the laver" at the base of the altar. (Ex. 40:9-11) Thus Moses entered into the Most Holy Place before any services were performed by Aaron, the high priest. (40:20-21)
Further, Moses set the bread in order on the Table of Shewbread; he lit the lamps of the Golden Candlesticks; he burnt incense upon the Golden Altar before the veil. Then upon the Altar of Burnt Offering, he offered sacrirfice. All of this was done before Aaron entered into his priestly ministry. (40:22-32)
The final act was the erecting of the curtain about the court and tabernacle. (40:33) Then the text reads -- "So Moses finished the work." "The glory of the Lord filled the tabernacle" and from that time on the priestly ministry began. Immediately from the tabernacle, the Lord, in conversation with Moses, started the instructions concerning the sacrifices and offerings to be performed by priests and people. (Lev. 1:1-2)
The significance of these typical acts dare not be overlooked.
God had told Moses that He would raise up a "Prophet" from the midst of Israel "like unto thee" and in His mouth would be the words of God. (Deut. 18:15, 18)
Thus Jesus Christ, that "Prophet," when He too, had "finished" His work (John 19:30) would go into "the true tabernacle which the Lord pitched" (Heb. 8:2) and "anoint" the Holy Places of Heaven prior to the beginning of His service as the great High Priest after the Order of Melchisedec.
All during His earthly ministry, Jesus was revealing what He would do and be. He lit the lamps. He was "that true Light, which lighteth every man that cometh into the world." (John 1:9) He declared Himself to be "the light of the world." (John 8:12) He was the true "candle of Israel." (II Sam. 21:17, Heb)
He provided the bread for the table of the Lord. He said, "I am the living bread." (John 6:51) The symbolic bread of the communion service represents His body which He gave for the life of man.
He provided in that sacrifice,' the "incense" to be offered with the prayers of the saints on the Golden Altar before the throne. (Eph. 5:2; Dan. 9:24; Rev. 8:3)
Combining in Himself not only the typical role of Moses, but also He is an High Priest ministering according to "the example and shadow" of the Aaronic priesthood.
Yet much more, He is a Priest-King after the Order of Melchisedec.
The prophet declared that in building "the temple of the Lord," He would "be a priest upon His throne." (Zech. 6:12-13)
This throne, Paul tells us, is "the throne of grace" from whence we obtain "mercy and find grace ... in time of need." (Heb. 4:14-16)
It is the ministry of the light and bread of Heaven in answer to the prayers of the saints made acceptable through the meritorious righteousness of the High Priest which meets the need. It is the ministry of the First Apartment, and there on "the Throne of Grace", Jesus and the Father have joined together. "The counsel of peace shall be between them Both." (Zech. 6:13)
It must not be forgotten that when the ministry moves to the second apartment, mankind faces the Throne of Judgment (Dan. 7:9-10), as preparation is made for Christ to take His "throne of glory." (Matt. 25:31; Rev. 11:15-17)
The sanctuary in type and shadow reveals how we can face the throne of judgment, and be included in the kingdom of glory.
We all need to know this don't we? We all need the revealation from the sanctuary that shows how we can face the throne and be included in heaven's glory.
All of us need this.
We study, we learn, we live, we pray and may God's great mercy bless us through the sacrifice of His only Son now and forever, with the Holy Spirit continuing to guide us in all things.
Amen.
Saturday, December 20, 2008
The Sanctuary Pt. 7
Sanctuary Study Continued...
-- The Covenants and the Sanctuaries -- Light from the Throne -- (Continued) --
The sanctuary in type cannot be disassociated from the first or "type" covenant.
In Hebrews Paul stated -
"Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." (Heb. 9:1)
This text does not say - There was a worldly sanctuary and with it was associated the first covenant.
The primary instrument was the covenant.
The secondary - the "ordnances of divine service" - provided for breaches by those under the covenant.
Neither can the ministry of Christ in the Heavenly Sanctuary be disassociated from the new covenant.
In setting forth Jesus as High Priest forever after the Order of Melchisedec, Paul declares the "sum" or chief point of the whole matter is that Jesus is "a minister of the sanctuary" and that "He is the mediator of a better covenant." (Heb. 8:1-2, 6)
Heb.{8:1} Now of the things which we have spoken this isthe sum: We have such an high priest, who is set on theright hand of the throne of the Majesty in the heavens; {8:2}A minister of the sanctuary, and of the true tabernacle,which the Lord pitched, and not man.
Heb. {8:6} But now hath he obtained a moreexcellent ministry, by how much also he is the mediator of abetter covenant, which was established upon betterpromises.
The word translated, "minister" (leitourgos), is a compound word derived from leitos meaning public, and ergon meaning work.
It referred to a person with sufficient means who performed a public duty or rendered a service to the state at his own expense.
How much greater the ministry of Christ who though "rich" rendered a service to the universe at a personal cost difficult for the human mind to grasp.
One who died amid the agonies of Calvary, and who chose to be evermore associated in nature with those for whom He rendered such a service is the "minister of the sanctuary."
But He is also a mediator (mesites), an internuncius, the medium of communication between God and man, and man and God.
Prior to the communication of a single sanctuary ritual, the relationship between the "type" covenant and the earthly sanctuary was established.
The 40-Day Covenant -- Before the proclamation 'of the Ten Commandments from Mount Sinai, God sent a message to "the children of Israel." - If they would "obey [His], voice and keep [His] covenant" then they would be a "peculiar treasure" to God, a "kingdom of priests and an holy nation."
Without waiting to hear His voice, the people responded, "All that the Lord hath spoken we will do." (Ex. 19:3-9)
Exodus {19:3} And Moses went up untoGod, and the LORD called unto him out of the mountain,saying, Thus shalt thou say to the house of Jacob, and tellthe children of Israel; {19:4} Ye have seen what I did untothe Egyptians, and [how] I bare you on eagles' wings, andbrought you unto myself. {19:5} Now therefore, if ye willobey my voice indeed, and keep my covenant, then ye shallbe a peculiar treasure unto me above all people: for all theearth [is] mine: {19:6} And ye shall be unto me a kingdomof priests, and an holy nation. These [are] the words whichthou shalt speak unto the children of Israel.{19:7} And Moses came and called for the elders of thepeople, and laid before their faces all these words which theLORD commanded him. {19:8} And all the peopleanswered together, and said, All that the LORD hath spokenwe will do. And Moses returned the words of the peopleunto the LORD. {19:9} And the LORD said unto Moses,Lo, I come unto thee in a thick cloud, that the people mayhear when I speak with thee, and believe thee for ever. AndMoses told the words of the people unto the LORD.
But when "the children of Israel" heard God's voice, they had second thoughts.
They said to Moses, "Speak thou with us, and we will hear: but let not God speak with us, lest we die." (Ex. 20:19)
God obliged, and had Moses set before them "judgments." (Ex. 21:1 23:19)
These "judgments" were prefaced with a very specific command - 'Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold." (Ex. 20:23)
After receiving from the people a verbal affirmation, Moses wrote these judgments and the preamble in a book which he read to them in a solemn convocation.
They reaffirmed their commitment and Moses sprinkled the blood of sacrifice on both the altar and the people declaring - "Behold the blood of the covenant which the Lord made with you concerning all these words." (Ex. 24:3-8)
[This "altar" was not the altar associated with the sanctuary, but an altar of worship in harmony with the instruction found in Ex. 20:24-26]
Following this service, Moses repaired to the mountain and was there forty days. (Ex. 24:18)
There was a condition in this covenant which needs to be especially noted.
It was a covenant without mercy.
The "Angel" who would go before Israel to the promised land would "not pardon their transgressions." (Ex. 23:20-21)
{23:20} Behold, I send an Angel before thee, to keep theein the way, and to bring thee into the place which I haveprepared. {23:21} Beware of him, and obey his voice,provoke him not; for he will not pardon your transgressions:for my name is in him.
Further, it was based on human promises.
A - single transgression would annul it and break the covenant relatonship.
Two things happened while Moses was in the mount.
First, God gave to Moses a plan whereby mercy could be extended to a transgressor, and through that mercy, He would dwell among the people whom He had chosen. God said "Let them make Me a sanctuary, that I may dwell among them." (Ex. 25:8)
This instruction is recorded in Exodus, Chapters 25-31. God also gave to Moses, the Ten Commandments which He had spoken 40 days prior, but which now He had engraved in stone to be placed in the heart of the sanctuary. (Ex. 32:15-16; 25:16)
This would be fundamental in the covenant God would make with Moses, and the basis of the "new" covenant of which Christ would be the mediator.
The other thing which occurred during the forty days was a continuing experience even as Moses descended the mount.
The people had induced Aaron to make a golden calf in direct violation of the preamble of the covenant to which they had so solemnly committed themselves. Their worship of the calf had turned into a licentious orgy which was in progress as Moses entered the camp. (Ex. 32:1-6, 25)
The enormity of Israel's sin and the fact there was no pardoning provision in the covenant caused Moses to become deeply involved.
He said to them - "Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement for your sin." (Ex. 32:30)
He did plead with the Lord that if forgiveness could not be granted, then "blot me, I pray thee, out of thy book which thou hast written." (ver. 32)
The intercession of Moses resulted in a "type" covenant.
After a prolonged interchange between the Lord and Moses, God said - " I make a covenant." (Ex. 34:10)
But it was on a different basis. He instructed Moses - "Write thou these words" - similar to the 40-day Covenant, but much abbreviated - "for after the tenor of these words I have made a covenant with thee and with Israel." (Ex. 34:27)
Moses was to be the "surety" of this covenant and under it, the "worldly sanctuary" functioned.
****If there was one lesson above all others which the 40-day Covenant taught, it was that man is unable to keep his promises, or to do what God commands, no matter how sincere his intentions.***
Centuries later, Jeremiah the prophet would express it in these words - "0 Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." (23:10)
However, there was a way, and that way, the way of God, was in the sanctuary. (Ps. 77:13)
**
Pausing here I find it so completely true and worthy of noting again-
****If there was one lesson above all others which the 40-day Covenant taught, it was that man is unable to keep his promises, or to do what God commands, no matter how sincere his intentions.***
Have you ever found yourself making promise after promise to God? Your intention when making the promise is sincere. Then somehow without even knowing quite how you turn around and immediately break that promise? Or maybe it took an hour to break it, or a full day, or a week, a month...a year. Promises, we make them and I can't imagine we don't mean what we're promising God. Of course there are numerous parodies of people in dire straits suddenly promising God to give up this and that and the old other thing, but when things turn around they laugh it off as something not really meant and all. Occasionally we'll get a show with a sincere change of heart, a promise made and then kept.
Promises.
Here are a people that HEARD God. Here are a people that witnessed firsthand MIRACLES of God. Here are a people that had God in a pillar of fire by night guiding them and a cloud by day. These chosen people promised God and in less than 40 days they'd gone back on their promise as if it was of no consequence to do so. They learned otherwise.
I sit here right now and I think about all this and I know that promises do matter and we're accountable for those promises we break. I thank God through Jesus Christ we have a savior, One who was able to keep from all sin and prove that it is possible to live as a human, sinless by the grace of God alone. No human will ever be sinless in and of themselves, never. Any sin we see in our lives and by the grace of God are able to commit to Him to save us from that which would bring us down, well all glory and praise to our mighty Savior and King, because we can't by our own power rid ourselves of it at all.
God made a way for mankind to be saved, we have to grasp hold of that way tightly and never let go, never.
Romans {7:24} O wretched man thatI am! who shall deliver me from the body of this death?{7:25} I thank God through Jesus Christ our Lord. So thenwith the mind I myself serve the law of God; but with theflesh the law of sin.
-- The Covenants and the Sanctuaries -- Light from the Throne -- (Continued) --
The sanctuary in type cannot be disassociated from the first or "type" covenant.
In Hebrews Paul stated -
"Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." (Heb. 9:1)
This text does not say - There was a worldly sanctuary and with it was associated the first covenant.
The primary instrument was the covenant.
The secondary - the "ordnances of divine service" - provided for breaches by those under the covenant.
Neither can the ministry of Christ in the Heavenly Sanctuary be disassociated from the new covenant.
In setting forth Jesus as High Priest forever after the Order of Melchisedec, Paul declares the "sum" or chief point of the whole matter is that Jesus is "a minister of the sanctuary" and that "He is the mediator of a better covenant." (Heb. 8:1-2, 6)
Heb.{8:1} Now of the things which we have spoken this isthe sum: We have such an high priest, who is set on theright hand of the throne of the Majesty in the heavens; {8:2}A minister of the sanctuary, and of the true tabernacle,which the Lord pitched, and not man.
Heb. {8:6} But now hath he obtained a moreexcellent ministry, by how much also he is the mediator of abetter covenant, which was established upon betterpromises.
The word translated, "minister" (leitourgos), is a compound word derived from leitos meaning public, and ergon meaning work.
It referred to a person with sufficient means who performed a public duty or rendered a service to the state at his own expense.
How much greater the ministry of Christ who though "rich" rendered a service to the universe at a personal cost difficult for the human mind to grasp.
One who died amid the agonies of Calvary, and who chose to be evermore associated in nature with those for whom He rendered such a service is the "minister of the sanctuary."
But He is also a mediator (mesites), an internuncius, the medium of communication between God and man, and man and God.
Prior to the communication of a single sanctuary ritual, the relationship between the "type" covenant and the earthly sanctuary was established.
The 40-Day Covenant -- Before the proclamation 'of the Ten Commandments from Mount Sinai, God sent a message to "the children of Israel." - If they would "obey [His], voice and keep [His] covenant" then they would be a "peculiar treasure" to God, a "kingdom of priests and an holy nation."
Without waiting to hear His voice, the people responded, "All that the Lord hath spoken we will do." (Ex. 19:3-9)
Exodus {19:3} And Moses went up untoGod, and the LORD called unto him out of the mountain,saying, Thus shalt thou say to the house of Jacob, and tellthe children of Israel; {19:4} Ye have seen what I did untothe Egyptians, and [how] I bare you on eagles' wings, andbrought you unto myself. {19:5} Now therefore, if ye willobey my voice indeed, and keep my covenant, then ye shallbe a peculiar treasure unto me above all people: for all theearth [is] mine: {19:6} And ye shall be unto me a kingdomof priests, and an holy nation. These [are] the words whichthou shalt speak unto the children of Israel.{19:7} And Moses came and called for the elders of thepeople, and laid before their faces all these words which theLORD commanded him. {19:8} And all the peopleanswered together, and said, All that the LORD hath spokenwe will do. And Moses returned the words of the peopleunto the LORD. {19:9} And the LORD said unto Moses,Lo, I come unto thee in a thick cloud, that the people mayhear when I speak with thee, and believe thee for ever. AndMoses told the words of the people unto the LORD.
But when "the children of Israel" heard God's voice, they had second thoughts.
They said to Moses, "Speak thou with us, and we will hear: but let not God speak with us, lest we die." (Ex. 20:19)
God obliged, and had Moses set before them "judgments." (Ex. 21:1 23:19)
These "judgments" were prefaced with a very specific command - 'Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold." (Ex. 20:23)
After receiving from the people a verbal affirmation, Moses wrote these judgments and the preamble in a book which he read to them in a solemn convocation.
They reaffirmed their commitment and Moses sprinkled the blood of sacrifice on both the altar and the people declaring - "Behold the blood of the covenant which the Lord made with you concerning all these words." (Ex. 24:3-8)
[This "altar" was not the altar associated with the sanctuary, but an altar of worship in harmony with the instruction found in Ex. 20:24-26]
Following this service, Moses repaired to the mountain and was there forty days. (Ex. 24:18)
There was a condition in this covenant which needs to be especially noted.
It was a covenant without mercy.
The "Angel" who would go before Israel to the promised land would "not pardon their transgressions." (Ex. 23:20-21)
{23:20} Behold, I send an Angel before thee, to keep theein the way, and to bring thee into the place which I haveprepared. {23:21} Beware of him, and obey his voice,provoke him not; for he will not pardon your transgressions:for my name is in him.
Further, it was based on human promises.
A - single transgression would annul it and break the covenant relatonship.
Two things happened while Moses was in the mount.
First, God gave to Moses a plan whereby mercy could be extended to a transgressor, and through that mercy, He would dwell among the people whom He had chosen. God said "Let them make Me a sanctuary, that I may dwell among them." (Ex. 25:8)
This instruction is recorded in Exodus, Chapters 25-31. God also gave to Moses, the Ten Commandments which He had spoken 40 days prior, but which now He had engraved in stone to be placed in the heart of the sanctuary. (Ex. 32:15-16; 25:16)
This would be fundamental in the covenant God would make with Moses, and the basis of the "new" covenant of which Christ would be the mediator.
The other thing which occurred during the forty days was a continuing experience even as Moses descended the mount.
The people had induced Aaron to make a golden calf in direct violation of the preamble of the covenant to which they had so solemnly committed themselves. Their worship of the calf had turned into a licentious orgy which was in progress as Moses entered the camp. (Ex. 32:1-6, 25)
The enormity of Israel's sin and the fact there was no pardoning provision in the covenant caused Moses to become deeply involved.
He said to them - "Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement for your sin." (Ex. 32:30)
He did plead with the Lord that if forgiveness could not be granted, then "blot me, I pray thee, out of thy book which thou hast written." (ver. 32)
The intercession of Moses resulted in a "type" covenant.
After a prolonged interchange between the Lord and Moses, God said - " I make a covenant." (Ex. 34:10)
But it was on a different basis. He instructed Moses - "Write thou these words" - similar to the 40-day Covenant, but much abbreviated - "for after the tenor of these words I have made a covenant with thee and with Israel." (Ex. 34:27)
Moses was to be the "surety" of this covenant and under it, the "worldly sanctuary" functioned.
****If there was one lesson above all others which the 40-day Covenant taught, it was that man is unable to keep his promises, or to do what God commands, no matter how sincere his intentions.***
Centuries later, Jeremiah the prophet would express it in these words - "0 Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." (23:10)
However, there was a way, and that way, the way of God, was in the sanctuary. (Ps. 77:13)
**
Pausing here I find it so completely true and worthy of noting again-
****If there was one lesson above all others which the 40-day Covenant taught, it was that man is unable to keep his promises, or to do what God commands, no matter how sincere his intentions.***
Have you ever found yourself making promise after promise to God? Your intention when making the promise is sincere. Then somehow without even knowing quite how you turn around and immediately break that promise? Or maybe it took an hour to break it, or a full day, or a week, a month...a year. Promises, we make them and I can't imagine we don't mean what we're promising God. Of course there are numerous parodies of people in dire straits suddenly promising God to give up this and that and the old other thing, but when things turn around they laugh it off as something not really meant and all. Occasionally we'll get a show with a sincere change of heart, a promise made and then kept.
Promises.
Here are a people that HEARD God. Here are a people that witnessed firsthand MIRACLES of God. Here are a people that had God in a pillar of fire by night guiding them and a cloud by day. These chosen people promised God and in less than 40 days they'd gone back on their promise as if it was of no consequence to do so. They learned otherwise.
I sit here right now and I think about all this and I know that promises do matter and we're accountable for those promises we break. I thank God through Jesus Christ we have a savior, One who was able to keep from all sin and prove that it is possible to live as a human, sinless by the grace of God alone. No human will ever be sinless in and of themselves, never. Any sin we see in our lives and by the grace of God are able to commit to Him to save us from that which would bring us down, well all glory and praise to our mighty Savior and King, because we can't by our own power rid ourselves of it at all.
God made a way for mankind to be saved, we have to grasp hold of that way tightly and never let go, never.
Romans {7:24} O wretched man thatI am! who shall deliver me from the body of this death?{7:25} I thank God through Jesus Christ our Lord. So thenwith the mind I myself serve the law of God; but with theflesh the law of sin.
Friday, December 19, 2008
The Sanctuary Study Pt. 6
Sanctuary Study Continue-
(II Chron. 6:18)
'But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!'
A Sanctuary on earth can't contain God, and yet His way is in the Sanctuary.
The Sanctuary He gave to His chosen people signified so much. As with a lot of things we only see the surface layer. How many people used the Sanctuary service of old bringing their sacrfices to repent and ask for forgiveness of their sins and only did so because it was expected of them and not because it had any real meaning to them?
How many people live that way? How many go through the motions? How many never delve under the surface to see what is there?
With the Holy Spirit's guidance we are endeavoring to dig under the surface into the Sanctuary and it's meanings. We know that no earthly Sanctuary can contain God, and yet he's in so many aspects of it in so many ways that we have to strive to understand all we can.
Continuing our study with the aid of William Grotheer's thought paper, where we find within his entreaty for us to use our Bibles with everything he says, checking, searching, comparing, seeking, may God bless us and aid our earnest desire not only for a better understanding of Him, but that in learning of Him we learn of His Son and His Son will learn and come to know us too.
1989 Special 1 -- Light From the Throne -- Part 1 (Thought Paper)
A Comparison and a Contrast -- The wilderness tent was 30x10x10 cubits. See Exodus 26, and the explanation in the SDA Bible Commentary, Vol. 1, p. 640. The Temple built by Solomon was 60x20x30 cubits. (II Chron. 3:3; 1 Kings 6:2). The extra 10 cubits in height can be explained by the size of the cherubim for the most holy place which "stood on their feet" rather than made a part of the mercy seat. (I Chron. 3:10-13) Besides this enlargement, a moulten sea was made - ten cubits across - in which the priests washed. Then ten lavers were formed for the washing of the sacrifical offerings. Instead of one candlestick and one table of shewbread in the holy place, there were ten of each in the Temple of Solomon. (II Chron 4:1-8) The text states that "Solomon was instructed for the building of the house of God." (II Chron 3:3) This instruction came from David of "the pattern ... that he had by the Spirit." (I Chron. 28:12)
{28:12}And the pattern of all that he had by the spirit, of the courtsof the house of the LORD, and of all the chambers roundabout, of the treasuries of the house of God, and of thetreasuries of the dedicated things:
Thus in each instance, the two sanctuaries were built from divinely revealed patterns, and each structure when completed was filled with the visible glory of God. (Ex. 40:33-35; 11 Chron. 7:1-3)
{40:33} And he reared up the courtround about the tabernacle and the altar, and set up thehanging of the court gate. So Moses finished the work.{40:34} Then a cloud covered the tent of thecongregation, and the glory of the LORD filled thetabernacle. {40:35} And Moses was not able to enter intothe tent of the congregation, because the cloud abodethereon, and the glory of the LORD filled the tabernacle.
{7:1} Now when Solomon had made an end of praying,the fire came down from heaven, and consumed the burntoffering and the sacrifices; and the glory of the LORD filledthe house. {7:2} And the priests could not enter into thehouse of the LORD, because the glory of the LORD hadfilled the LORD'S house. {7:3} And when all the childrenof Israel saw how the fire came down, and the glory of theLORD upon the house, they bowed themselves with theirfaces to the ground upon the pavement, and worshipped,and praised the LORD, [saying,] For [he is] good; for hismercy [endureth] for ever.
Why the difference, and each constructed from a divine blueprint?
Each was adapted to the time then present.
In the wilderness a structure that would be mobile was required; but made permanent in the established kingdom.
By contrast, the Heavenly Sanctuary in size, even in the Most Holy Place, accommodates an angelic host numbering "ten thousand times ten thousand, and thousands of thousands." (Rev. 5:11; Dan. 7:9-10)
{5:11} And I beheld, and I heard the voice of manyangels round about the throne and the beasts and the elders:and the number of them was ten thousand times tenthousand, and thousands of thousands
{7:9} I beheld till the thrones were cast down, and theAncient of days did sit, whose garment [was] white assnow, and the hair of his head like the pure wool: his throne[was like] the fiery flame, [and] his wheels [as] burning fire.{7:10} A fiery stream issued and came forth from beforehim: thousand thousands ministered unto him, and tenthousand times ten thousand stood before him: the judgmentwas set, and the books were opened.
Even in the articles of furniture, there is a contrast between the "shadow" and the reality. The golden candlestick of the Mosaic structure was a single column with six branches topped by bowls to hold oil for light. (Ex. 25:31-32) The representation of the heavenly as seen by John is declared to be "seven torches of fire burning before the throne." (Rev. 4:5 Greek)
{4:5} And outof the throne proceeded lightnings and thunderings andvoices: and [there were] seven lamps of fire burning beforethe throne, which are the seven Spirits of God.
What is all of this saying?
The earthly models were "not the exact image"; but the services performed in each were a "delineation" (hupodeigma) of the reality.
delineate (dî-lîn´ê-ât´) verb, transitivedelineated, delineating, delineates1. To draw or trace the outline of; sketch out.2. To represent pictorially; depict.3. To depict in words or gestures; describe. See synonyms at represent.
Excerpted from The American Heritage®
The emphasis is on the priests "who serve unto the example and shadow of heavenly things." (Heb. 8:5) Even in their service, there were the "shadowy" sacrifices which could not "make the comers thereunto perfect." (Heb. 10:1)
What is it not saying?
1) It does not deny the reality of "a Heavenly Temple." (Rev. 11:19)
{11:19} And the temple of God was opened inheaven, and there was seen in his temple the ark of histestament: and there were lightnings, and voices, andthunderings, and an earthquake, and great hail.
Heaven is not the sanctuary, no more than the earth was when so taught by William Miller. There is in the Heaven of Heavens a sanctuary.
2) Neither is it denying a movement of God's throne from one apartment to the other as the ministry of Jesus, the High Priest, changes.
At the time of judgment, thrones were placed, "and the Ancient of days did sit." (Dan 7:9) The place where God is pictured enthroned in Revelation 4, is not the place described when "the temple of God was opened in heaven."
(Compare Rev. 4:5 with 11:19) The "movement" of God and Christ in the heavenly ministration is from the "throne of grace" on which Christ sat at the Father's right hand upon entering His high priestly ministry to "the throne of judgment" before which He appears to receive His kingdom. (Heb. 4:14-16; Dan. 7:13-14)
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast [our] profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as [we are, yet] withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
{7:13} I saw in the night visions, and, behold, [one]like the Son of man came with the clouds of heaven, andcame to the Ancient of days, and they brought him nearbefore him. {7:14} And there was given him dominion, andglory, and a kingdom, that all people, nations, andlanguages, should serve him: his dominion [is] aneverlasting dominion, which shall not pass away, and hiskingdom [that] which shall not be destroyed.
Then following the judgment, "shall He sit upon the throne of His glory." (Matt. 25.31),
{25:31} When the Son of man shall come in his glory,and all the holy angels with him, then shall he sit upon thethrone of his glory
and "He shall reign forever and ever" (Revelation 11.15)
{11:15} And the seventh angelsounded; and there were great voices in heaven, saying, Thekingdoms of this world are become [the kingdoms] of ourLord, and of his Christ; and he shall reign for ever and ever
***
Going to pause here.
There is so much to take in, there really is. How many people think of a heavenly sanctuary? And yet the earthly was modeled after the heavenly. It's something we need to think about and this study is truly helping us to understand things a little better.
Just thinking about Jesus ministering in the Heavenly Sanctuary on our behalf is awesome.
We do have a High Priest ministering on our behalf, we need to know our High Priest and for Him to know us. It stands to reason that in type a High Priest ministering for someone needed to know them, right? We really have to contemplate this aspect of Christ knowing us, making ourselves available for Christ to know.
May the Lord bless and keep us now and forever, by His grace and mercy. Amen.
(II Chron. 6:18)
'But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!'
A Sanctuary on earth can't contain God, and yet His way is in the Sanctuary.
The Sanctuary He gave to His chosen people signified so much. As with a lot of things we only see the surface layer. How many people used the Sanctuary service of old bringing their sacrfices to repent and ask for forgiveness of their sins and only did so because it was expected of them and not because it had any real meaning to them?
How many people live that way? How many go through the motions? How many never delve under the surface to see what is there?
With the Holy Spirit's guidance we are endeavoring to dig under the surface into the Sanctuary and it's meanings. We know that no earthly Sanctuary can contain God, and yet he's in so many aspects of it in so many ways that we have to strive to understand all we can.
Continuing our study with the aid of William Grotheer's thought paper, where we find within his entreaty for us to use our Bibles with everything he says, checking, searching, comparing, seeking, may God bless us and aid our earnest desire not only for a better understanding of Him, but that in learning of Him we learn of His Son and His Son will learn and come to know us too.
1989 Special 1 -- Light From the Throne -- Part 1 (Thought Paper)
A Comparison and a Contrast -- The wilderness tent was 30x10x10 cubits. See Exodus 26, and the explanation in the SDA Bible Commentary, Vol. 1, p. 640. The Temple built by Solomon was 60x20x30 cubits. (II Chron. 3:3; 1 Kings 6:2). The extra 10 cubits in height can be explained by the size of the cherubim for the most holy place which "stood on their feet" rather than made a part of the mercy seat. (I Chron. 3:10-13) Besides this enlargement, a moulten sea was made - ten cubits across - in which the priests washed. Then ten lavers were formed for the washing of the sacrifical offerings. Instead of one candlestick and one table of shewbread in the holy place, there were ten of each in the Temple of Solomon. (II Chron 4:1-8) The text states that "Solomon was instructed for the building of the house of God." (II Chron 3:3) This instruction came from David of "the pattern ... that he had by the Spirit." (I Chron. 28:12)
{28:12}And the pattern of all that he had by the spirit, of the courtsof the house of the LORD, and of all the chambers roundabout, of the treasuries of the house of God, and of thetreasuries of the dedicated things:
Thus in each instance, the two sanctuaries were built from divinely revealed patterns, and each structure when completed was filled with the visible glory of God. (Ex. 40:33-35; 11 Chron. 7:1-3)
{40:33} And he reared up the courtround about the tabernacle and the altar, and set up thehanging of the court gate. So Moses finished the work.{40:34} Then a cloud covered the tent of thecongregation, and the glory of the LORD filled thetabernacle. {40:35} And Moses was not able to enter intothe tent of the congregation, because the cloud abodethereon, and the glory of the LORD filled the tabernacle.
{7:1} Now when Solomon had made an end of praying,the fire came down from heaven, and consumed the burntoffering and the sacrifices; and the glory of the LORD filledthe house. {7:2} And the priests could not enter into thehouse of the LORD, because the glory of the LORD hadfilled the LORD'S house. {7:3} And when all the childrenof Israel saw how the fire came down, and the glory of theLORD upon the house, they bowed themselves with theirfaces to the ground upon the pavement, and worshipped,and praised the LORD, [saying,] For [he is] good; for hismercy [endureth] for ever.
Why the difference, and each constructed from a divine blueprint?
Each was adapted to the time then present.
In the wilderness a structure that would be mobile was required; but made permanent in the established kingdom.
By contrast, the Heavenly Sanctuary in size, even in the Most Holy Place, accommodates an angelic host numbering "ten thousand times ten thousand, and thousands of thousands." (Rev. 5:11; Dan. 7:9-10)
{5:11} And I beheld, and I heard the voice of manyangels round about the throne and the beasts and the elders:and the number of them was ten thousand times tenthousand, and thousands of thousands
{7:9} I beheld till the thrones were cast down, and theAncient of days did sit, whose garment [was] white assnow, and the hair of his head like the pure wool: his throne[was like] the fiery flame, [and] his wheels [as] burning fire.{7:10} A fiery stream issued and came forth from beforehim: thousand thousands ministered unto him, and tenthousand times ten thousand stood before him: the judgmentwas set, and the books were opened.
Even in the articles of furniture, there is a contrast between the "shadow" and the reality. The golden candlestick of the Mosaic structure was a single column with six branches topped by bowls to hold oil for light. (Ex. 25:31-32) The representation of the heavenly as seen by John is declared to be "seven torches of fire burning before the throne." (Rev. 4:5 Greek)
{4:5} And outof the throne proceeded lightnings and thunderings andvoices: and [there were] seven lamps of fire burning beforethe throne, which are the seven Spirits of God.
What is all of this saying?
The earthly models were "not the exact image"; but the services performed in each were a "delineation" (hupodeigma) of the reality.
delineate (dî-lîn´ê-ât´) verb, transitivedelineated, delineating, delineates1. To draw or trace the outline of; sketch out.2. To represent pictorially; depict.3. To depict in words or gestures; describe. See synonyms at represent.
Excerpted from The American Heritage®
The emphasis is on the priests "who serve unto the example and shadow of heavenly things." (Heb. 8:5) Even in their service, there were the "shadowy" sacrifices which could not "make the comers thereunto perfect." (Heb. 10:1)
What is it not saying?
1) It does not deny the reality of "a Heavenly Temple." (Rev. 11:19)
{11:19} And the temple of God was opened inheaven, and there was seen in his temple the ark of histestament: and there were lightnings, and voices, andthunderings, and an earthquake, and great hail.
Heaven is not the sanctuary, no more than the earth was when so taught by William Miller. There is in the Heaven of Heavens a sanctuary.
2) Neither is it denying a movement of God's throne from one apartment to the other as the ministry of Jesus, the High Priest, changes.
At the time of judgment, thrones were placed, "and the Ancient of days did sit." (Dan 7:9) The place where God is pictured enthroned in Revelation 4, is not the place described when "the temple of God was opened in heaven."
(Compare Rev. 4:5 with 11:19) The "movement" of God and Christ in the heavenly ministration is from the "throne of grace" on which Christ sat at the Father's right hand upon entering His high priestly ministry to "the throne of judgment" before which He appears to receive His kingdom. (Heb. 4:14-16; Dan. 7:13-14)
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast [our] profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as [we are, yet] withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
{7:13} I saw in the night visions, and, behold, [one]like the Son of man came with the clouds of heaven, andcame to the Ancient of days, and they brought him nearbefore him. {7:14} And there was given him dominion, andglory, and a kingdom, that all people, nations, andlanguages, should serve him: his dominion [is] aneverlasting dominion, which shall not pass away, and hiskingdom [that] which shall not be destroyed.
Then following the judgment, "shall He sit upon the throne of His glory." (Matt. 25.31),
{25:31} When the Son of man shall come in his glory,and all the holy angels with him, then shall he sit upon thethrone of his glory
and "He shall reign forever and ever" (Revelation 11.15)
{11:15} And the seventh angelsounded; and there were great voices in heaven, saying, Thekingdoms of this world are become [the kingdoms] of ourLord, and of his Christ; and he shall reign for ever and ever
***
Going to pause here.
There is so much to take in, there really is. How many people think of a heavenly sanctuary? And yet the earthly was modeled after the heavenly. It's something we need to think about and this study is truly helping us to understand things a little better.
Just thinking about Jesus ministering in the Heavenly Sanctuary on our behalf is awesome.
We do have a High Priest ministering on our behalf, we need to know our High Priest and for Him to know us. It stands to reason that in type a High Priest ministering for someone needed to know them, right? We really have to contemplate this aspect of Christ knowing us, making ourselves available for Christ to know.
May the Lord bless and keep us now and forever, by His grace and mercy. Amen.
Thursday, December 18, 2008
The Sanctuary Pt. 5
We're continuing our Sanctuary study learning about the various aspects of the Sanctuary, it's services, it's meanings.
Typifying the ulimate sacrifice for our sins, Jesus Christ, the daily morning and evening animal sacrifices were made as well as the yearly Day of Atonement sacrfices. There is a lot to study here and so lets get on with it.
We're using studies from William Grotheer's Thought Paper to help us along, but most of all we're searching the Bible for the answers we need, praying to the Holy Spirit for understanding by the Grace of Jesus.
1981 Jun -- XIV 6(81)
THE GOSPEL IN THE LIGHT OF THE ATONEMENT -- Now having talked about the Atonement - God's atonement with man, and man's atonement with God - what is the Gospel, the good news about our redemption?
In the KJV of the New Testament, the word, atonement, is used only once.
In Romans 5:11, it reads - "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."
The word translated - "atonement" - is the Greek word katallage (katallagh), which means reconciliation. This word is used only by Paul in the New Testament; and by Paul only in Romans, and his letters to the Corinthians.
In II Cor. 5:18-20, Paul sets forth this reconciliation - this atonement, and indicates that God has committed to us "the ministry of reconciliation."
The message to be given is - "Be ye reconciled to God."
God by the Cross has been reconciled to man, but now man must be reconciled to God.
The good news is that God can still be just; and yet the justifier of those who believe on Jesus.
The story of that reconciliation and how it is to be attained on the part of man, and how it will be achieved is to be found in the message of the Sanctuary for the way of God is in the sanctuary. (Ps. 77:13) This, too, is good news - the Gospel. To mitigate it, to deny it, is to preach an incomplete and partial gospel - another gospel.
*
1989 Special 1 -- Light From the Throne -- Part 1
...
Since the way of God, the way of holiness, is in the sanctuary, and we are admonished to follow "holiness, without which no man shall see God," it is mandatory that we know and understand the light which came from the Throne of God. (Ps. 77:13; Heb. 12:14)
((((Ps. 77:13 Thy way, O God, is in the sanctuary: who is so great a Godas our God?
Heb. 12:14 Follow peace with all men, and holiness, without whichno man shall see the Lord)))
"If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." (I John 1:7)
Is not this cleansing the promised result of Christ's final atonement? Would not the "fellowship" fulfill the High Priestly prayer which Christ prayed just before entering the Garden of Gethsemane? (John 17:21-23; 18:1) Then let us walk progressively and understandingly in the light from the Throne, and soon we may walk in that light at the Throne.
(((({17:21} That they allmay be one; as thou, Father, art in me, and I in thee, thatthey also may be one in us: that the world may believe thatthou hast sent me. {17:22} And the glory which thou gavestme I have given them; that they may be one, even as we areone: {17:23} I in them, and thou in me, that they may bemade perfect in one; and that the world may know that thouhast sent me, and hast loved them, as thou hast loved me.
{18:1} When Jesus had spoken these words, he went forthwith his disciples over the brook Cedron, where was agarden, into the which he entered, and his disciples.)))
We would suggest that this Commentary, and the one to follow, be read only with the use of the Bible, and that every text cited be carefully checked and studied. It would be well not to read these issues unless one has time to think about what he is reading. In other words, do not read it hurriedly, but meditatively, comparing Scripture with Scripture and conclusion with conclusion. All human work is fallible, and only truth with asolid basis in the revealed Word of God gives a firm foundation. All else is sand. "But the path of the just is as a shining light which shineth more and more unto the perfect day." (Prov. 4:18) As we approach that perfect day, we can expect the brilliancy of that light to increase. To ignore or to discard past light - the sanctuary truth - is to take us from the pathway to the Throne, and leave us stumbling on in darkness. God forbid!
Light From the Throne -- Part 1 -- At the John W. 0sborn Lectureship Series held in Riverside, California, October 23-25, 1988, commemorating the historic message given at the 1888 General Conference session, William G. Johnsson, Editor of the Adventist Review, presented a paper on "The Biblical Message of Righteousness by Faith." In this presentation, he said:
We gain insight into the biblical message of righteousness by faith as we look at the language of salvation the biblical models of salvation.
The Bible sets forth a series of models to describe the message of righteousness by faith.
What God has done and, is doing for us in Jesus Christ is too rich to be encompassed by any one term.
Among the many expressions the principal ones are justification, reconciliation, forgiveness, adoption, and sanctification.
While the New Testament does use these illustrations - illustrations drawn from a court of law, financial transactions, human relations, and family ties - the editor omits -other major illustrations, except by allusion - warfare, and the model revealed in the Scriptures for man's redemption, the sanctuary.
The book of Hebrews clearly declares that the saving work of Christ can be understood by the model which the Hebrew sanctuary services revealed. In that book, Jesus Christ is presented as the great High Priest, who at the Throne of Grace ministers, to those who come boldly, the mercy of God. (Heb. 4:14-16)
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast our profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as we are, yet withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
The sum of the whole matter is declared to be that we have an High Priest who is able to save to the uttermost, seated at the right hand of that Throne, "a minister of the sanctuary," even'"the true tabernacle." (Heb. 7: 25; 8:1-2)
{7:25} Wherefore he is able also to save them to theuttermost that come unto God by him, seeing he ever livethto make intercession for them.
{8:1} Now of the things which we have spoken this isthe sum: We have such an high priest, who is set on theright hand of the throne of the Majesty in the heavens; {8:2}A minister of the sanctuary, and of the true tabernacle,which the Lord pitched, and not man.
Paul further testifies that the Aaronic priesthood served "unto the example and shadow of heavenly things." (8:5)
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
He further writes that when the wilderness tent had been erected, "the priests went daily into the first" apartment "accomplishing the service; but into the second, the high priest alone once every year." (See 9:6-7)
{9:6} Now when these things were thusordained, the priests went always into the first tabernacle,accomplishing the service of God. {9:7} But into thesecond went the high priest alone once every year, notwithout blood, which he offered for himself, and for theerrors of the people:
It should be thoughtfully noted that it was the Holy Spirit who signified that this dual service was "cast down beside" the heavenly reality that we might understand its ministry (Heb. 9:8-9; see below on parabole).
{9:8} The Holy Ghost this signifying,that the way into the holiest of all was not yet mademanifest, while as the first tabernacle was yet standing:{9:9} Which was a figure for the time then present, inwhich were offered both gifts and sacrifices, that could notmake him that did the service perfect, as pertaining to theconscience;
The Holy Spirit sent to guide into all truth unequivocally set forth the duality of the Hebrew sanctuary service as the model.
This sanctuary model dominated the Old Testament revelation and became the foundation of Adventist theology. This is not saying that the New Testament illustrations are not found in the Old Testament, nor is it saying that Adventist theology rejects these New Testament illustrations. It is saying that true Adventist theology accepts the dictum of Jesus that "salvation is of the Jews." (John 4:22)
{4:22}Ye worship ye know not what: we know what we worship:for salvation is of the Jews.
This dictum must be understood in context. Jesus was conversing with a woman of Samaria. The different places held sacred by the Jews and the Samaritans had been interjected into the conversation. Jesus declared plainly - "Ye worship ye know not what: we know what we worship: for salvation is of the Jews." Basically, the two religions did not differ much at the time of Christ, but Jesus declared the model associated with the temple revealed the way of salvation.
...
The relationship of the earthly sanctuary model to the Heavenly reality is expressed by different words:1) Hupodeigma. In Hebrews 8:5, it is translated, "example" and in Hebrews 9:23, the word, "patterns," is used. It means: figure, copy, representation, or a delineation of a thing.2) Skia. In both Hebrews 8:5 and 10:1,
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
{10:1} For the law having a shadow of good things tocome, and not the very image of the things, can never withthose sacrifices which they offered year by year continuallymake the comers thereunto perfect.
It is accurately translated, "shadow." The language of Hebrews 10:1 is emphatic that skia is the exact opposite of "the very image (eikon). Now eikon transliterated into English is "icon" or an idol. How often we have been guilty of making the "shadow" the very image, and have theologically worshipped the idols thus created by going into great detail, giving significance to every article and symbol of the sanctuary structure beyond the meaning and purpose revealed in Scripture. Whole series of studies have been built around the furniture, curtains, walls, and vestments of the ancient sanctuary layout, neglecting the objective indicated by the Holy Spirit the significance and lessons of the service performed.
3) Tupos. Transliterated this word is "type," but translated "pattern" in Hebrews 8:5.
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
It means "the pattern in conformity to which a thing is made."
4) Parabole. This word is translated "figure" in Hebrews 9:9.
{9:9} Which was a figure for the time then present, inwhich were offered both gifts and sacrifices, that could notmake him that did the service perfect, as pertaining to theconscience;
Transliterated it is our word, "parable," and means literally - "to cast down beside." It is a comparison of one thing with another.
This last concept, that the earthly sanctuary is a figure, a comparison - "symbolic" (NKJV) - needs to be rigidly adhered to; and that in comparing the two, we dare not project onto the reality, the limitations of the "shadow." The prayer of Solomon at the dedication of the Temple needs ever to be kept in mind.
He asked - "But will God in very deed dwell with men on earth?" Then in answering declared - "Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have built!" (II Chron. 6:18)
***
Pausing here for today.
Seriously studying this we find this-
Ps. 77:13 Thy way, O God, is in the sanctuary: who is so great a God as our God?
Heb. 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord.
I John 1:7 If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.
We need to understand the symbolic aspects of the sanctuary. We can't however bring God down to our level. We have to look up to His level, not that we'll understand fully, but we are in danger when we try to bring God down to us. God will forever be our Creator, Christ our Redeemer, the Holy Spirit our guide, anything that can help us to learn the ways of the the Lord, ways that can guide us and enlighten us are worth studying.
May God continue to bless us as we delve into things even further.
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast our profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as we are, yet withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
By His Grace.
Amen.
Typifying the ulimate sacrifice for our sins, Jesus Christ, the daily morning and evening animal sacrifices were made as well as the yearly Day of Atonement sacrfices. There is a lot to study here and so lets get on with it.
We're using studies from William Grotheer's Thought Paper to help us along, but most of all we're searching the Bible for the answers we need, praying to the Holy Spirit for understanding by the Grace of Jesus.
1981 Jun -- XIV 6(81)
THE GOSPEL IN THE LIGHT OF THE ATONEMENT -- Now having talked about the Atonement - God's atonement with man, and man's atonement with God - what is the Gospel, the good news about our redemption?
In the KJV of the New Testament, the word, atonement, is used only once.
In Romans 5:11, it reads - "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."
The word translated - "atonement" - is the Greek word katallage (katallagh), which means reconciliation. This word is used only by Paul in the New Testament; and by Paul only in Romans, and his letters to the Corinthians.
In II Cor. 5:18-20, Paul sets forth this reconciliation - this atonement, and indicates that God has committed to us "the ministry of reconciliation."
The message to be given is - "Be ye reconciled to God."
God by the Cross has been reconciled to man, but now man must be reconciled to God.
The good news is that God can still be just; and yet the justifier of those who believe on Jesus.
The story of that reconciliation and how it is to be attained on the part of man, and how it will be achieved is to be found in the message of the Sanctuary for the way of God is in the sanctuary. (Ps. 77:13) This, too, is good news - the Gospel. To mitigate it, to deny it, is to preach an incomplete and partial gospel - another gospel.
*
1989 Special 1 -- Light From the Throne -- Part 1
...
Since the way of God, the way of holiness, is in the sanctuary, and we are admonished to follow "holiness, without which no man shall see God," it is mandatory that we know and understand the light which came from the Throne of God. (Ps. 77:13; Heb. 12:14)
((((Ps. 77:13 Thy way, O God, is in the sanctuary: who is so great a Godas our God?
Heb. 12:14 Follow peace with all men, and holiness, without whichno man shall see the Lord)))
"If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." (I John 1:7)
Is not this cleansing the promised result of Christ's final atonement? Would not the "fellowship" fulfill the High Priestly prayer which Christ prayed just before entering the Garden of Gethsemane? (John 17:21-23; 18:1) Then let us walk progressively and understandingly in the light from the Throne, and soon we may walk in that light at the Throne.
(((({17:21} That they allmay be one; as thou, Father, art in me, and I in thee, thatthey also may be one in us: that the world may believe thatthou hast sent me. {17:22} And the glory which thou gavestme I have given them; that they may be one, even as we areone: {17:23} I in them, and thou in me, that they may bemade perfect in one; and that the world may know that thouhast sent me, and hast loved them, as thou hast loved me.
{18:1} When Jesus had spoken these words, he went forthwith his disciples over the brook Cedron, where was agarden, into the which he entered, and his disciples.)))
We would suggest that this Commentary, and the one to follow, be read only with the use of the Bible, and that every text cited be carefully checked and studied. It would be well not to read these issues unless one has time to think about what he is reading. In other words, do not read it hurriedly, but meditatively, comparing Scripture with Scripture and conclusion with conclusion. All human work is fallible, and only truth with asolid basis in the revealed Word of God gives a firm foundation. All else is sand. "But the path of the just is as a shining light which shineth more and more unto the perfect day." (Prov. 4:18) As we approach that perfect day, we can expect the brilliancy of that light to increase. To ignore or to discard past light - the sanctuary truth - is to take us from the pathway to the Throne, and leave us stumbling on in darkness. God forbid!
Light From the Throne -- Part 1 -- At the John W. 0sborn Lectureship Series held in Riverside, California, October 23-25, 1988, commemorating the historic message given at the 1888 General Conference session, William G. Johnsson, Editor of the Adventist Review, presented a paper on "The Biblical Message of Righteousness by Faith." In this presentation, he said:
We gain insight into the biblical message of righteousness by faith as we look at the language of salvation the biblical models of salvation.
The Bible sets forth a series of models to describe the message of righteousness by faith.
What God has done and, is doing for us in Jesus Christ is too rich to be encompassed by any one term.
Among the many expressions the principal ones are justification, reconciliation, forgiveness, adoption, and sanctification.
While the New Testament does use these illustrations - illustrations drawn from a court of law, financial transactions, human relations, and family ties - the editor omits -other major illustrations, except by allusion - warfare, and the model revealed in the Scriptures for man's redemption, the sanctuary.
The book of Hebrews clearly declares that the saving work of Christ can be understood by the model which the Hebrew sanctuary services revealed. In that book, Jesus Christ is presented as the great High Priest, who at the Throne of Grace ministers, to those who come boldly, the mercy of God. (Heb. 4:14-16)
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast our profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as we are, yet withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
The sum of the whole matter is declared to be that we have an High Priest who is able to save to the uttermost, seated at the right hand of that Throne, "a minister of the sanctuary," even'"the true tabernacle." (Heb. 7: 25; 8:1-2)
{7:25} Wherefore he is able also to save them to theuttermost that come unto God by him, seeing he ever livethto make intercession for them.
{8:1} Now of the things which we have spoken this isthe sum: We have such an high priest, who is set on theright hand of the throne of the Majesty in the heavens; {8:2}A minister of the sanctuary, and of the true tabernacle,which the Lord pitched, and not man.
Paul further testifies that the Aaronic priesthood served "unto the example and shadow of heavenly things." (8:5)
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
He further writes that when the wilderness tent had been erected, "the priests went daily into the first" apartment "accomplishing the service; but into the second, the high priest alone once every year." (See 9:6-7)
{9:6} Now when these things were thusordained, the priests went always into the first tabernacle,accomplishing the service of God. {9:7} But into thesecond went the high priest alone once every year, notwithout blood, which he offered for himself, and for theerrors of the people:
It should be thoughtfully noted that it was the Holy Spirit who signified that this dual service was "cast down beside" the heavenly reality that we might understand its ministry (Heb. 9:8-9; see below on parabole).
{9:8} The Holy Ghost this signifying,that the way into the holiest of all was not yet mademanifest, while as the first tabernacle was yet standing:{9:9} Which was a figure for the time then present, inwhich were offered both gifts and sacrifices, that could notmake him that did the service perfect, as pertaining to theconscience;
The Holy Spirit sent to guide into all truth unequivocally set forth the duality of the Hebrew sanctuary service as the model.
This sanctuary model dominated the Old Testament revelation and became the foundation of Adventist theology. This is not saying that the New Testament illustrations are not found in the Old Testament, nor is it saying that Adventist theology rejects these New Testament illustrations. It is saying that true Adventist theology accepts the dictum of Jesus that "salvation is of the Jews." (John 4:22)
{4:22}Ye worship ye know not what: we know what we worship:for salvation is of the Jews.
This dictum must be understood in context. Jesus was conversing with a woman of Samaria. The different places held sacred by the Jews and the Samaritans had been interjected into the conversation. Jesus declared plainly - "Ye worship ye know not what: we know what we worship: for salvation is of the Jews." Basically, the two religions did not differ much at the time of Christ, but Jesus declared the model associated with the temple revealed the way of salvation.
...
The relationship of the earthly sanctuary model to the Heavenly reality is expressed by different words:1) Hupodeigma. In Hebrews 8:5, it is translated, "example" and in Hebrews 9:23, the word, "patterns," is used. It means: figure, copy, representation, or a delineation of a thing.2) Skia. In both Hebrews 8:5 and 10:1,
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
{10:1} For the law having a shadow of good things tocome, and not the very image of the things, can never withthose sacrifices which they offered year by year continuallymake the comers thereunto perfect.
It is accurately translated, "shadow." The language of Hebrews 10:1 is emphatic that skia is the exact opposite of "the very image (eikon). Now eikon transliterated into English is "icon" or an idol. How often we have been guilty of making the "shadow" the very image, and have theologically worshipped the idols thus created by going into great detail, giving significance to every article and symbol of the sanctuary structure beyond the meaning and purpose revealed in Scripture. Whole series of studies have been built around the furniture, curtains, walls, and vestments of the ancient sanctuary layout, neglecting the objective indicated by the Holy Spirit the significance and lessons of the service performed.
3) Tupos. Transliterated this word is "type," but translated "pattern" in Hebrews 8:5.
{8:5} Who serve unto the example and shadow ofheavenly things, as Moses was admonished of God when hewas about to make the tabernacle: for, See, saith he, thatthou make all things according to the pattern shewed to theein the mount.
It means "the pattern in conformity to which a thing is made."
4) Parabole. This word is translated "figure" in Hebrews 9:9.
{9:9} Which was a figure for the time then present, inwhich were offered both gifts and sacrifices, that could notmake him that did the service perfect, as pertaining to theconscience;
Transliterated it is our word, "parable," and means literally - "to cast down beside." It is a comparison of one thing with another.
This last concept, that the earthly sanctuary is a figure, a comparison - "symbolic" (NKJV) - needs to be rigidly adhered to; and that in comparing the two, we dare not project onto the reality, the limitations of the "shadow." The prayer of Solomon at the dedication of the Temple needs ever to be kept in mind.
He asked - "But will God in very deed dwell with men on earth?" Then in answering declared - "Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have built!" (II Chron. 6:18)
***
Pausing here for today.
Seriously studying this we find this-
Ps. 77:13 Thy way, O God, is in the sanctuary: who is so great a God as our God?
Heb. 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord.
I John 1:7 If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.
We need to understand the symbolic aspects of the sanctuary. We can't however bring God down to our level. We have to look up to His level, not that we'll understand fully, but we are in danger when we try to bring God down to us. God will forever be our Creator, Christ our Redeemer, the Holy Spirit our guide, anything that can help us to learn the ways of the the Lord, ways that can guide us and enlighten us are worth studying.
May God continue to bless us as we delve into things even further.
{4:14} Seeing then that we have a great high priest, that ispassed into the heavens, Jesus the Son of God, let us holdfast our profession. {4:15} For we have not an high priestwhich cannot be touched with the feeling of our infirmities;but was in all points tempted like as we are, yet withoutsin. {4:16} Let us therefore come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help intime of need.
By His Grace.
Amen.
Wednesday, December 17, 2008
The Sanctuary Pt. 4
Our sanctuary study continues and picks up with us learning more and more about the symbolic meanings of the rituals performed in the sanctuary service.
We learned about the daily offering of incense morning and evening which is a call to morning and evening prayers.
Luke 1:10 And the whole multitude of the people were praying without at the time of incense.
We all know how important prayer is. Prayer is something we're encouraged to do by Jesus himself. Jesus prayed. So being called to pray morning and evening is something that can only enhance a spiritual life.
Communicating with the Lord through prayer by the Holy Spirit. Communication with someone only brings you closer to them, only gives you more knowledge of them. Communication fosters a relationship. While some believe prayer to be one-sided talking, in truth God hears every word we speak in prayer and we are given His word, His guidance through the Holy Spirit. We acknowledge in prayer that God is the one and only true God, worthy of our worship and praise. We acknowledge the Creator as creatures of His. We acknowledge our Savior, our Redeemer, that we are in need of being saved from our sins.
Prayer is an amazing thing it really is.
More about the symbolic elements of the Sanctuary as we pick up the study--
1981 Jun -- XIV 6(81) -- LET'S TALK ABOUT THE ATONEMENT - II William Grotheer--
The Bible pictures not only Christ as the minister of the true tabernacle where in its first apartment He ministers as "a Lamb as it had been slain;" but also as the One who has obtained from the Father, the light of the seven golden candlesticks which is "sent forth into all the earth." (Rev. 5:6)
*{5:6} And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.*
It is through this Holy Spirit that where two or three are gathered together in His name partaking of the heavenly Shewbread - He is in the midst of them. This church on earth and the Church of the heavenly Jerusalem become one through the ministry of Jesus "the mediator of the new covenant" and "the blood of sprinkling." (Heb. 12:22-24)
*{12:22} But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, {12:23} To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {12:24} And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.*
From an individual judicial atonement resulting from the acceptance of the Substitute sacrificed "in the court," and the mediation of that blood upon "Mt. Sion," we enter an individual-corporate atonement process in the first apartment ministry, a process which is to be completed in the Most Holy Place as a corporate atonement, or as prefigured in the type - a national atonement.
***
Individual judicial atonement from accepting the sacrifice made in the court.
Mediation of the blood on Mt. Sion.
We are in a process of individual-corporate atonement - in the first apartment.
The process which will be completed in the Most Holy Place symbolically as the Day of Atonement - a national atonement.
***
In the Most Holy Place -- It is of utmost importance to note that 0. R. L. Crosier in his study - "The Sanctuary" - first appearing in the Day Star, Extra, February 7, 1846, and reprinted again in the 1850 Advent Review, a 48-page pamphlet, notes the daily ministry in the earthly sanctuary which pertained to the sin offerings as "the individual atonement," and the once-a-year ministry in the Most Holy Place as "the National Atonement." To this concept, we have given little attention. In simple language, it means a corporate atonement.
Introducing this concept, Crosier used Hebrews 9:7 - "But into the second [apartment] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people." He emphasized - "errors of the people," defining people as "nation" from the Greek word used - AaoV.
This was to emphasize the corporate idea involved rather than the result to a single individual.
This concept is emphasized in the Levitical detailing of the ritual to be performed on the Day of Atonement.
The two goats over which the lots were cast were to be taken from "the congregation of the children of Israel." (Lev. 16:5)
The one which became the Lord's goat is designated as "the goat of the sin offering, that is for the people." (verse. 15)
The atonement was made "because of the uncleaness of the children of Israel, and because of their transgressions in all their sins." (ver. 16)
The ritual commanded was declared to be an "everlasting statute" by which "to make atonement for the children of Israel for all their sins once a year." (ver. 34)
Further, this was noted by God as "the sin offering of atonements" (Ex. 30:10)
All previous offerings by which atonement was realized find their ultimate objective in this final atonement. It was national, collective, and corporative.
This atonement of atonements involved "the holy place within the vail", because "of the uncleanness of the children of Israel." (Lev. 16:2,16)
It involved "the tabernacle of the congregation" [the first apartment];
"the altar that is before the Lord" (ver. 18);
and the priests and "all the people of the congregation." (ver. 33)
Its purpose - that the people "be clean from all [their] sins before the Lord." (ver. 30)
In this study of the services of the Day of Atonement, it must be clearly understood that the people's involvement in the ritual of this day, whether considered collectively, or individually was absolutely nil.
It was the blood of the goat designated as "the Lord's goat" (See Lev. 16:8-9) which accomplished the atonement.
It was the High Priest arrayed in his holy garments who entered the Most Holy Place alone to minister the atonement of atonements.
This Day was to be to the people a holy convocation (Numbers 29:7)
As they assembled, and throughout the day, they were to "afflict their souls." (Lev. 23:27, 32)
In it they were to do no work - for if anyone did he would be destroyed from "among the people." (ver. 30)
This people as they assembled, assembled as "forgiven sinners" not as "cleansed saints."
That was to be the result of the atonement made on this Day.
Even though throughout the year, they had assembled morning and evening at the time of prayer; even though they had diligently sought to know and practice the precepts of the Lord, they still were unclean before the Lord.
And nothing which they could do on the Day of Atonement could gain them merit.
They were to do no work, and anyone who attempted to accomplish something by his works was to be destroyed from among the people.
The blood of the Lord's goat, and the ministry of the High Priest alone would attain the atonement of atonements. This was the type.
In the great antitypical Day of Atonement in the sanctuary which the Lord pitched and not man, our great High Priest, with His perfect holiness and by His own blood will accomplish the cleansing of not just one individual, but the cleansing of His people.
This cleansing will be of a people who know they have been forgiven, and that at the foot of the Cross - before the altar of the court - is the highest place they can attain; a people who are not seeking perfection by their own works, but who find in their communion with God and the guidance of the Holy Spirit that humility of soul, that distrustfulness of self which God delights to honor. "Blessed are they who know their spiritual poverty, for theirs is the kingdom of heaven." (Matt. 5:3 RBV)
It must also be recalled from the type given that as God made a covenant with Moses as representative of the people - a covenant to which the people did not assent to as a nation, but which through the "daily" services of the sanctuary they individually acknowledged by the bringing of their sin offerings, so Christ has been accepted by the Father as the representative of the individuals who accept Him as their Substitute - their Sin-Offering.
For these people - collectively - He will make the atonement of atonements. They are His people. As a Representative of them, He has covenanted to "make a man more precious than gold; even a man than the golden wedge of Ophir." (Isa. 13:12) This He will do; but it must be kept in mind that He and He alone will do it! He does it in and for those who recognize themselves as sinners, not perfected saints. It was this He made painfully clear to the "religious" during the days of His earthly ministry. He said "I came not to call the righteous, but sinners to repentance." (Matt. 9:13)
As our High Priest, Christ will obtain from the Father all power necessary for the accomplishment of His part of the covenant so that the ultimate objective of the at-one-ment may be realized - "Father, I will that they also, whom thou has given me, be with me where I am." (John 17:24) For who is like unto our heavenly Father, who "pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will [respond], He will have compassion upon us; He will subdue our iniquities; [He] will cast all [our] sins into the depths of the sea." (Micah 7:18-19) And when this shall have been accomplished in the atonement of the atonements, then we shall see His face, and His name shall be in our foreheads. In that hour we shall experience the fullness of the atonement (Rev, 22:4)
Our Father, as He sees the host of the redeemed - His earth-born children come home - will rejoice over [them] with joy, He will rest in His love, He will joy over [them] with singing." (Zeph. 3:17)
Isaiah 13:12 is a very important text. The promise to make a man more precious than fine gold is placed in a time setting in context with "the day of the Lord." Following the fulfillment of the prophecy - "the sun shall be darkened in his going forth" (verse 10) - and before "the earth shall remove out of her place, in the wrath of the Lord of hosts, I and in the day of His fierce anger" - this promise is to be fulfilled. Thus between the Dark Day, May 19, 1780, and the close of human probation, Christ will make a man as precious as the golden wedge of Ophir. Thus the timing of this promise coincides with the antitypical Day of Atonement - the Day of the Atonement of the Atonements. (See Isa. 13:9-13; Dan. 8:14)
"Let no one take the limited, narrow position that any of the works of man can help in the least possible way to liquidate the debt of his transgression. This is a fatal deception. If you would understand it, you must cease haggling over your pet ideas, and with humble hearts survey the atonement. This matter is so dimly comprehended that thousands upon thousands claiming to be sons of God are children of the wicked one, because they will depend on their own works."(Ms 50, 1900; 6BC: 1071)
*******
We're going to pause here.
So much to contemplate, so much truth.
Over and over we are reminded that our *good works*, anything we do as a result of our born again (In Christ) state, any outcome of our desire to walk with Christ will not save us, can't save us, we cannot save ourselves. We can only rely on the sacrifice of our Savior, Jesus Christ.
May we each realize our sinfulness and our need, it is only in realizing our need that we can truly seek the saving grace of Christ. People who say they have no need, are people deceived.
We know many are going to claim to know Christ and that Christ knows them, when in truth they are being deceived.
I pray that we aren't deceived that our knowledge of Christ, that our relationship permits Jesus to know us so we may be claimed by Him to be His now and forever.
By the grace of Christ, by His mercy and love I pray.
Amen.
We learned about the daily offering of incense morning and evening which is a call to morning and evening prayers.
Luke 1:10 And the whole multitude of the people were praying without at the time of incense.
We all know how important prayer is. Prayer is something we're encouraged to do by Jesus himself. Jesus prayed. So being called to pray morning and evening is something that can only enhance a spiritual life.
Communicating with the Lord through prayer by the Holy Spirit. Communication with someone only brings you closer to them, only gives you more knowledge of them. Communication fosters a relationship. While some believe prayer to be one-sided talking, in truth God hears every word we speak in prayer and we are given His word, His guidance through the Holy Spirit. We acknowledge in prayer that God is the one and only true God, worthy of our worship and praise. We acknowledge the Creator as creatures of His. We acknowledge our Savior, our Redeemer, that we are in need of being saved from our sins.
Prayer is an amazing thing it really is.
More about the symbolic elements of the Sanctuary as we pick up the study--
1981 Jun -- XIV 6(81) -- LET'S TALK ABOUT THE ATONEMENT - II William Grotheer--
The Bible pictures not only Christ as the minister of the true tabernacle where in its first apartment He ministers as "a Lamb as it had been slain;" but also as the One who has obtained from the Father, the light of the seven golden candlesticks which is "sent forth into all the earth." (Rev. 5:6)
*{5:6} And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.*
It is through this Holy Spirit that where two or three are gathered together in His name partaking of the heavenly Shewbread - He is in the midst of them. This church on earth and the Church of the heavenly Jerusalem become one through the ministry of Jesus "the mediator of the new covenant" and "the blood of sprinkling." (Heb. 12:22-24)
*{12:22} But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, {12:23} To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {12:24} And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.*
From an individual judicial atonement resulting from the acceptance of the Substitute sacrificed "in the court," and the mediation of that blood upon "Mt. Sion," we enter an individual-corporate atonement process in the first apartment ministry, a process which is to be completed in the Most Holy Place as a corporate atonement, or as prefigured in the type - a national atonement.
***
Individual judicial atonement from accepting the sacrifice made in the court.
Mediation of the blood on Mt. Sion.
We are in a process of individual-corporate atonement - in the first apartment.
The process which will be completed in the Most Holy Place symbolically as the Day of Atonement - a national atonement.
***
In the Most Holy Place -- It is of utmost importance to note that 0. R. L. Crosier in his study - "The Sanctuary" - first appearing in the Day Star, Extra, February 7, 1846, and reprinted again in the 1850 Advent Review, a 48-page pamphlet, notes the daily ministry in the earthly sanctuary which pertained to the sin offerings as "the individual atonement," and the once-a-year ministry in the Most Holy Place as "the National Atonement." To this concept, we have given little attention. In simple language, it means a corporate atonement.
Introducing this concept, Crosier used Hebrews 9:7 - "But into the second [apartment] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people." He emphasized - "errors of the people," defining people as "nation" from the Greek word used - AaoV.
This was to emphasize the corporate idea involved rather than the result to a single individual.
This concept is emphasized in the Levitical detailing of the ritual to be performed on the Day of Atonement.
The two goats over which the lots were cast were to be taken from "the congregation of the children of Israel." (Lev. 16:5)
The one which became the Lord's goat is designated as "the goat of the sin offering, that is for the people." (verse. 15)
The atonement was made "because of the uncleaness of the children of Israel, and because of their transgressions in all their sins." (ver. 16)
The ritual commanded was declared to be an "everlasting statute" by which "to make atonement for the children of Israel for all their sins once a year." (ver. 34)
Further, this was noted by God as "the sin offering of atonements" (Ex. 30:10)
All previous offerings by which atonement was realized find their ultimate objective in this final atonement. It was national, collective, and corporative.
This atonement of atonements involved "the holy place within the vail", because "of the uncleanness of the children of Israel." (Lev. 16:2,16)
It involved "the tabernacle of the congregation" [the first apartment];
"the altar that is before the Lord" (ver. 18);
and the priests and "all the people of the congregation." (ver. 33)
Its purpose - that the people "be clean from all [their] sins before the Lord." (ver. 30)
In this study of the services of the Day of Atonement, it must be clearly understood that the people's involvement in the ritual of this day, whether considered collectively, or individually was absolutely nil.
It was the blood of the goat designated as "the Lord's goat" (See Lev. 16:8-9) which accomplished the atonement.
It was the High Priest arrayed in his holy garments who entered the Most Holy Place alone to minister the atonement of atonements.
This Day was to be to the people a holy convocation (Numbers 29:7)
As they assembled, and throughout the day, they were to "afflict their souls." (Lev. 23:27, 32)
In it they were to do no work - for if anyone did he would be destroyed from "among the people." (ver. 30)
This people as they assembled, assembled as "forgiven sinners" not as "cleansed saints."
That was to be the result of the atonement made on this Day.
Even though throughout the year, they had assembled morning and evening at the time of prayer; even though they had diligently sought to know and practice the precepts of the Lord, they still were unclean before the Lord.
And nothing which they could do on the Day of Atonement could gain them merit.
They were to do no work, and anyone who attempted to accomplish something by his works was to be destroyed from among the people.
The blood of the Lord's goat, and the ministry of the High Priest alone would attain the atonement of atonements. This was the type.
In the great antitypical Day of Atonement in the sanctuary which the Lord pitched and not man, our great High Priest, with His perfect holiness and by His own blood will accomplish the cleansing of not just one individual, but the cleansing of His people.
This cleansing will be of a people who know they have been forgiven, and that at the foot of the Cross - before the altar of the court - is the highest place they can attain; a people who are not seeking perfection by their own works, but who find in their communion with God and the guidance of the Holy Spirit that humility of soul, that distrustfulness of self which God delights to honor. "Blessed are they who know their spiritual poverty, for theirs is the kingdom of heaven." (Matt. 5:3 RBV)
It must also be recalled from the type given that as God made a covenant with Moses as representative of the people - a covenant to which the people did not assent to as a nation, but which through the "daily" services of the sanctuary they individually acknowledged by the bringing of their sin offerings, so Christ has been accepted by the Father as the representative of the individuals who accept Him as their Substitute - their Sin-Offering.
For these people - collectively - He will make the atonement of atonements. They are His people. As a Representative of them, He has covenanted to "make a man more precious than gold; even a man than the golden wedge of Ophir." (Isa. 13:12) This He will do; but it must be kept in mind that He and He alone will do it! He does it in and for those who recognize themselves as sinners, not perfected saints. It was this He made painfully clear to the "religious" during the days of His earthly ministry. He said "I came not to call the righteous, but sinners to repentance." (Matt. 9:13)
As our High Priest, Christ will obtain from the Father all power necessary for the accomplishment of His part of the covenant so that the ultimate objective of the at-one-ment may be realized - "Father, I will that they also, whom thou has given me, be with me where I am." (John 17:24) For who is like unto our heavenly Father, who "pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will [respond], He will have compassion upon us; He will subdue our iniquities; [He] will cast all [our] sins into the depths of the sea." (Micah 7:18-19) And when this shall have been accomplished in the atonement of the atonements, then we shall see His face, and His name shall be in our foreheads. In that hour we shall experience the fullness of the atonement (Rev, 22:4)
Our Father, as He sees the host of the redeemed - His earth-born children come home - will rejoice over [them] with joy, He will rest in His love, He will joy over [them] with singing." (Zeph. 3:17)
Isaiah 13:12 is a very important text. The promise to make a man more precious than fine gold is placed in a time setting in context with "the day of the Lord." Following the fulfillment of the prophecy - "the sun shall be darkened in his going forth" (verse 10) - and before "the earth shall remove out of her place, in the wrath of the Lord of hosts, I and in the day of His fierce anger" - this promise is to be fulfilled. Thus between the Dark Day, May 19, 1780, and the close of human probation, Christ will make a man as precious as the golden wedge of Ophir. Thus the timing of this promise coincides with the antitypical Day of Atonement - the Day of the Atonement of the Atonements. (See Isa. 13:9-13; Dan. 8:14)
"Let no one take the limited, narrow position that any of the works of man can help in the least possible way to liquidate the debt of his transgression. This is a fatal deception. If you would understand it, you must cease haggling over your pet ideas, and with humble hearts survey the atonement. This matter is so dimly comprehended that thousands upon thousands claiming to be sons of God are children of the wicked one, because they will depend on their own works."(Ms 50, 1900; 6BC: 1071)
*******
We're going to pause here.
So much to contemplate, so much truth.
Over and over we are reminded that our *good works*, anything we do as a result of our born again (In Christ) state, any outcome of our desire to walk with Christ will not save us, can't save us, we cannot save ourselves. We can only rely on the sacrifice of our Savior, Jesus Christ.
May we each realize our sinfulness and our need, it is only in realizing our need that we can truly seek the saving grace of Christ. People who say they have no need, are people deceived.
We know many are going to claim to know Christ and that Christ knows them, when in truth they are being deceived.
I pray that we aren't deceived that our knowledge of Christ, that our relationship permits Jesus to know us so we may be claimed by Him to be His now and forever.
By the grace of Christ, by His mercy and love I pray.
Amen.
Tuesday, December 16, 2008
Sanctuary Pt. 3
There is no doubt that understanding the sanctuary and the purpose it served is important.
If Jesus is our High Priest it only stands to reason we should know what a High Priest's functions are.
We've learned that in the sanctuary service instituted by God through Moses back when God called a people to become His own, to dedicate themselves to Him, that sin would separate the people from God.
The separation needed a bridge of sorts and that could only be found in forgiveness. Sin couldn't be changed it couldn't be lessened to make it easier for people, it had to be forgiven.
All sin separates us from God and all sin needs to be covered by the blood of the Lamb to be forgiven.
This sums it up-
'The sin of the sinner was open - he confessed, and was deserving of death, but had presented a substitute. By the means of the blood of the substitute, the priest had in turn "covered" his sin.
In the reality, Jesus became both Substitute, and Priest, one following the other. As the great High Priest over the house of God, He has effected the judicial atonement - whether individual or corporate - covering the sins of all who "come unto God by Him seeing He ever liveth to make intercession for them." (Heb. 7:25)'
Let's continue on with the study from William Grotheer and the Thought Paper Watchman What of the Night.
*
1981 Jun -- XIV 6(81) -- LET'S TALK ABOUT THE ATONEMENT - II -- As we continue our discussion about the Atonement - and specifically that phase of the atonement which involves man's at-one-ment with God - we shall consider the second step as pre-figured in the earthly type.
In the First Apartment --
In the earthly sanctuary service, all ministry within the first apartment was done by the priests.
It was the priest who placed the incense on the golden altar, which stood before the second veil, both morning and evening; and who "dressed" the lamps simultaneously. (Ex. 30:6-8)
Prepared by the Levites, the cakes of shewbread were placed by the priests on the Table opposite the Golden Candlesticks, and were renewed every Sabbath day. (Lev. 24:5-8).
But while the priests were ministers of the Holy Place, the people were involved in that ministry. They were commanded to provide oil for the lamps (Lev. 24:2) they were assessed an half shekel for the service of the sanctuary.
This assessment was considered as "an offering unto the Lord, to make an atonement for your souls." (Ex. 30:13-16)
Thus the very materials purchased by the half shekel, and used by the priests in the ritual of the Holy Place were considered a part of the ongoing atonement.
Theologically, the services and articles of furniture in the Holy Place have been understood to represent the experience called sanctification.
In the type by the assessment of the half shekel and the purpose for which it was used, and how the Lord regarded it, we can understand that what we call sanctification is a part of the atonement - man becoming at-one with God.
The people of Israel sensed the typical meaning of the first apartment ritual.
The offering of the incense - both morning and evening - was recognized as a time of prayer. (Luke 1:10)
*{1:10} And the whole multitude of the peoplewere praying without at the time of incense.*
Since the lamps were trimmed at the same time, they could perceive a meaning in this act as well - "Thy word is a lamp unto my feet, and a light unto my path." (Ps. 119:105)
The service connected with the Table of Shewbread reminded them weekly of their responsibilities under the Fourth Commandment.
With the establishment of the New Covenant, the involvement of the ones who had become atone with God through the priestly act of Jesus resulting from the sacrifice of Himself as Substitute was more direct.
They are pictured as participants in the ministry before the Throne in the first apartment of the heavenly sanctuary.
There the four and twenty elders have "everyone of them harps, and golden vials full of incense, which are the prayers of the saints." (Rev. 5:8)
Representing the 24 courses of the Levitical priesthood, these 24 Elders are no longer restricted to the tribe of Levi, but have been redeemed by the blood of the Lamb "out of every kindred, and tongue, and people, and nation." (Rev. 5:9)
While redeemed members of the human family serve with their great High Priest in the ministry of the first apartment of the tabernacle "which the Lord pitched and not man" (Heb. 8:2); the earthly believer is also considered a part of this royal priesthood, thus becoming a part of the kingdom of priests to which all Israel were called, but to which Israel never attained. (I Peter 2:9; Ex. 19:5-6)
*{2:9} But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light*
*{19:5} Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all theearth [is] mine: {19:6} And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.
The "priesthood of all believers" involves more than mere equality of rank, but involves active participation in the daily "dressing" of the lamps; the offering of the incense morning and evening; and the weekly participation in the renewing of the bread of His presence on the Holy Sabbath.*
In this priestly ministry under the New Covenant, the believer has committed himself to a work of a lifetime - daily, both morning and evening, he holds communion with his God; the light of the Spirit guides in his life's decisions; and each week he partakes with his fellow "priests" of the bread of God's presence as found in the Word, and through this fellowship a renewing of their perceptions and commitment. To perceive the depths of this ongoing atonement provided through Jesus Christ, the great High Priest over the household of God, one can find endless insights as the mind is directed by the Holy Spirit in the study of the symbols devised by God in the lesson plans for the earthly sanctuary.***
*******
And we're going to stop there for now.
It's amazing isn't it? Active participation. A work of a lifetime. Daily- morning and evening holding communion with God.
We know from previous studies that there is a *walk* with Christ after the initial repentance of sin in our lives and acceptance of Christ as our sacrifice, our redeemer.
If a person believes that their *effort* ends at the acceptance and their lives otherwise are unchanged then is it a true conversion? Are they really walking with Christ, living a life in Christ?
I'm going to stop here to point out that NO, WORKS WILL NOT SAVE YOU! I'm not advocating trying to live a certain way to save yourself, you'll never be able to save yourself, never and we can't make that mistake. Christ alone can save us. Christ alone makes it possible and any actions we make that might seem like *good works* those might result from the life we choose to live in Christ but it's not a life that saves us, it's Jesus.
We do actively promote that life in Christ, and that is typified in the Sanctuary service of old.
Morning and evening prayer- if that's too much for us to engage in are we really seeking to draw closer and closer to our Lord and Savior? Are we really making an opportunity for us to get to know Jesus better and more importantly for Him to know us? Don't think that's foolish. Christ is going to tell people to get away from Him, that He never knew them.
Matthew {7:22} Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? {7:23} And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.'
Many will say they worked for the Lord, they lived their lives for Jesus doing His works in His name and Jesus is going to tell them He never knew them.
We don't want to be deceived that way. We want Jesus to know us and for that to happen we need to put ourselves in a position to speand time with Him through the Holy Spirit.
Morning and evening prayer is a blessing. Morning and evening prayer is something we need to make time for, not to save ourselves, but to enrich the life we are given in Christ. We need to contemplate the Cross, contemplate the atonement, we need to do this not because we *have* to, but because we desire to be closer, ever closer to Jesus.
May God continue to bless us with His Word through this study, opening our eyes with the Spirit of understanding. We need the Lord's love in our lives and we need discernment.
By His grace and mercy, by His love, In the name of Jesus Christ our Savior.
Amen
If Jesus is our High Priest it only stands to reason we should know what a High Priest's functions are.
We've learned that in the sanctuary service instituted by God through Moses back when God called a people to become His own, to dedicate themselves to Him, that sin would separate the people from God.
The separation needed a bridge of sorts and that could only be found in forgiveness. Sin couldn't be changed it couldn't be lessened to make it easier for people, it had to be forgiven.
All sin separates us from God and all sin needs to be covered by the blood of the Lamb to be forgiven.
This sums it up-
'The sin of the sinner was open - he confessed, and was deserving of death, but had presented a substitute. By the means of the blood of the substitute, the priest had in turn "covered" his sin.
In the reality, Jesus became both Substitute, and Priest, one following the other. As the great High Priest over the house of God, He has effected the judicial atonement - whether individual or corporate - covering the sins of all who "come unto God by Him seeing He ever liveth to make intercession for them." (Heb. 7:25)'
Let's continue on with the study from William Grotheer and the Thought Paper Watchman What of the Night.
*
1981 Jun -- XIV 6(81) -- LET'S TALK ABOUT THE ATONEMENT - II -- As we continue our discussion about the Atonement - and specifically that phase of the atonement which involves man's at-one-ment with God - we shall consider the second step as pre-figured in the earthly type.
In the First Apartment --
In the earthly sanctuary service, all ministry within the first apartment was done by the priests.
It was the priest who placed the incense on the golden altar, which stood before the second veil, both morning and evening; and who "dressed" the lamps simultaneously. (Ex. 30:6-8)
Prepared by the Levites, the cakes of shewbread were placed by the priests on the Table opposite the Golden Candlesticks, and were renewed every Sabbath day. (Lev. 24:5-8).
But while the priests were ministers of the Holy Place, the people were involved in that ministry. They were commanded to provide oil for the lamps (Lev. 24:2) they were assessed an half shekel for the service of the sanctuary.
This assessment was considered as "an offering unto the Lord, to make an atonement for your souls." (Ex. 30:13-16)
Thus the very materials purchased by the half shekel, and used by the priests in the ritual of the Holy Place were considered a part of the ongoing atonement.
Theologically, the services and articles of furniture in the Holy Place have been understood to represent the experience called sanctification.
In the type by the assessment of the half shekel and the purpose for which it was used, and how the Lord regarded it, we can understand that what we call sanctification is a part of the atonement - man becoming at-one with God.
The people of Israel sensed the typical meaning of the first apartment ritual.
The offering of the incense - both morning and evening - was recognized as a time of prayer. (Luke 1:10)
*{1:10} And the whole multitude of the peoplewere praying without at the time of incense.*
Since the lamps were trimmed at the same time, they could perceive a meaning in this act as well - "Thy word is a lamp unto my feet, and a light unto my path." (Ps. 119:105)
The service connected with the Table of Shewbread reminded them weekly of their responsibilities under the Fourth Commandment.
With the establishment of the New Covenant, the involvement of the ones who had become atone with God through the priestly act of Jesus resulting from the sacrifice of Himself as Substitute was more direct.
They are pictured as participants in the ministry before the Throne in the first apartment of the heavenly sanctuary.
There the four and twenty elders have "everyone of them harps, and golden vials full of incense, which are the prayers of the saints." (Rev. 5:8)
Representing the 24 courses of the Levitical priesthood, these 24 Elders are no longer restricted to the tribe of Levi, but have been redeemed by the blood of the Lamb "out of every kindred, and tongue, and people, and nation." (Rev. 5:9)
While redeemed members of the human family serve with their great High Priest in the ministry of the first apartment of the tabernacle "which the Lord pitched and not man" (Heb. 8:2); the earthly believer is also considered a part of this royal priesthood, thus becoming a part of the kingdom of priests to which all Israel were called, but to which Israel never attained. (I Peter 2:9; Ex. 19:5-6)
*{2:9} But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light*
*{19:5} Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all theearth [is] mine: {19:6} And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.
The "priesthood of all believers" involves more than mere equality of rank, but involves active participation in the daily "dressing" of the lamps; the offering of the incense morning and evening; and the weekly participation in the renewing of the bread of His presence on the Holy Sabbath.*
In this priestly ministry under the New Covenant, the believer has committed himself to a work of a lifetime - daily, both morning and evening, he holds communion with his God; the light of the Spirit guides in his life's decisions; and each week he partakes with his fellow "priests" of the bread of God's presence as found in the Word, and through this fellowship a renewing of their perceptions and commitment. To perceive the depths of this ongoing atonement provided through Jesus Christ, the great High Priest over the household of God, one can find endless insights as the mind is directed by the Holy Spirit in the study of the symbols devised by God in the lesson plans for the earthly sanctuary.***
*******
And we're going to stop there for now.
It's amazing isn't it? Active participation. A work of a lifetime. Daily- morning and evening holding communion with God.
We know from previous studies that there is a *walk* with Christ after the initial repentance of sin in our lives and acceptance of Christ as our sacrifice, our redeemer.
If a person believes that their *effort* ends at the acceptance and their lives otherwise are unchanged then is it a true conversion? Are they really walking with Christ, living a life in Christ?
I'm going to stop here to point out that NO, WORKS WILL NOT SAVE YOU! I'm not advocating trying to live a certain way to save yourself, you'll never be able to save yourself, never and we can't make that mistake. Christ alone can save us. Christ alone makes it possible and any actions we make that might seem like *good works* those might result from the life we choose to live in Christ but it's not a life that saves us, it's Jesus.
We do actively promote that life in Christ, and that is typified in the Sanctuary service of old.
Morning and evening prayer- if that's too much for us to engage in are we really seeking to draw closer and closer to our Lord and Savior? Are we really making an opportunity for us to get to know Jesus better and more importantly for Him to know us? Don't think that's foolish. Christ is going to tell people to get away from Him, that He never knew them.
Matthew {7:22} Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? {7:23} And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.'
Many will say they worked for the Lord, they lived their lives for Jesus doing His works in His name and Jesus is going to tell them He never knew them.
We don't want to be deceived that way. We want Jesus to know us and for that to happen we need to put ourselves in a position to speand time with Him through the Holy Spirit.
Morning and evening prayer is a blessing. Morning and evening prayer is something we need to make time for, not to save ourselves, but to enrich the life we are given in Christ. We need to contemplate the Cross, contemplate the atonement, we need to do this not because we *have* to, but because we desire to be closer, ever closer to Jesus.
May God continue to bless us with His Word through this study, opening our eyes with the Spirit of understanding. We need the Lord's love in our lives and we need discernment.
By His grace and mercy, by His love, In the name of Jesus Christ our Savior.
Amen
Subscribe to:
Posts (Atom)