2000 Jul XXXIII 7(00) -- THE FINAL ATONEMENT -- Part 3 -- Editor's Preface -- (William Grotheer) -- With this issue we close the series of three studies on "The Final Atonement."
The Final Atonement encompasses all that is understood under the terminology of "the Investigative Judgment," and the more recent designation of "Pre-Advent Judgment."
The main thrust in these studies has been to seek an interpretation of the "investigative judgment" in harmony with the fact that Jesus declared that the Father had committed all judgment into His hands inasmuch as He had become a Son of man.
It must be remembered that only those whose names are found in the Lamb's Book of Life receive the gift of life eternal; not those whose records are preserved in the books opened before the Ancient of days.
We must understand the issues when the great controversy began and the objective God had in the creation of man in His own image. Then realizing that the judgment must begin where sin began, the prophetic scene in Daniel 7:9-10 becomes pregnant with new meaning and significance. Add to this the factor of God's omniscience, as well as the fact that God will never place a creature in double jeopardy, but will honor the Judgment of the Son of man. Light and truth break forth to be considered.
The Final Atonement -- Part 3 -- In concluding the previous essay on the Final Atonement, we quoted the observation of Keil & Delitzsch in regard to the two lots cast over the goats presented for sacrifice on the typical Day of Atonement.
They stated: The words, one lot for Jehovah, and one for Azazel, require unconditionally that Azazel should be regarded as a personal being in opposition to Jehovah (Commentary on the Old Testament, Vol. 1, p. 398).
This indicates a controversy in the universe of God between Himself and one designated as Azazel.
Further, the services as outlined for the Day of Atonement indicate that God resolves this conflict through:
(1) a sacrifice representing Him; (2) by the ministration of the high priest; and (3) the sacrifice provided by the high priest in conjunction with the sacrifice on His behalf; in other words, Jesus the Messiah.
This controversy is the theme of the Scriptures in the unfolding of salvation history, and can well be designated as the Great Controversy between Christ and Satan. The issues involved and their resolution are basic to understanding the judgment in all of its aspects as revealed in the prophecies of both Daniel and Revelation.
Paul in his letter to the Ephesians speaks of "the eternal purpose" of God which was to be accomplished in Christ Jesus (3:11).Literally the text reads - "the purpose of the ages" (proqesin twn aiwnwn ).From "the counsel of peace . . . between the Two of Them" (Zech. 6:13 Heb.) came the determination, "Let us make man in our image, after our likeness" (Gen. 1:26).
However, there was another being who said in his heart, "I will be like the Most High" (Isa. 14:14).The announcement of God's intent was the spark that ignited open rebellion at the very throne of God because Lucifer was one of the "covering cherub(s) that covereth" (Eze. 28:14). Of the conflict that followed Jesus could well say to the "seventy," "I beheld Satan as lightning fall from heaven" (Luke 10:18). After the creation of man in the image and likeness of God, this other being, Lucifer, Azazel, "the Devil, and Satan" whatever one calls him, disrupted the purpose of God through leading man to make a wrong choice.
In making man in His image and likeness, God created him to be only "a little while inferior" to the angels. (Heb. 2:7, margin)The Greek here is bracu ti and can be applied to either rank or time. The same words are used regarding Jesus in verse 9, where both rank and time blend together. For after the condescension, which was but a brief interlude against the backdrop of eternity, Christ was highly exalted (Phil 2:8-9). In Christ is the hope of man. Condescending to man's level, He "taste(d) death for every man" (Heb. 2:9). Resurrected and returning to the courts of heaven, He sits "in heavenly places" as a Man, for man (Eph. 2:6). In Him, we perceive "the hope of His calling, and what the riches of the glory of His inheritance in the saints" is to be (1:18).
Inasmuch as the issue which ignited the rebellion was God's creation of man and His objective for man, on that point the judgment must begin.
An angel dissatisfied with his position, and desiring to be "like the most High," challenged God. Not being included in the "counsel of peace" his jealousy overwhelmed him. His enmity caused him to focus on man and he succeeded in the depravation of man.
Two alternate questions face us: 1) is God going to forget His "purpose of the ages"? or 2) Does God intend to carry it through to realization?
Other considerations are also involved. "Affliction shall not rise up the second time" (Nahum 1:9). Will the angelic host accept this plan under the new circumstances? The man whom God planned to exalt has fallen far below the level that was his at creation. Though forgiven, he is still a sinner saved by grace. Will the angels be satisfied with such a creature being so enthroned; using the words of Jesus, "to sit with Me in my throne, even as I ... am sat down with my Father in His throne"? They rejoiced at the exaltation and enthronement of Jesus as He returned to the Courts of heaven (Ps. 24:7-10). With the full picture of time before them, they must confirm the decision of God's intent. (This is not conjecture in the light of the revelation the book of Daniel gives as to how God operates His heavenly government. See Daniel 4:17.)
Dan. {4:17} This matter [is] by the decreeof the watchers, and the demand by the word of the holyones: to the intent that the living may know that the mostHigh ruleth in the kingdom of men, and giveth it towhomsoever he will, and setteth up over it the basest ofmen.
This is the setting of the prophetic portrayal of the judgment in Daniel 7:9-10. The angelic host is gathered, and the books are opened, the books which they helped to write (Eccl. 5:6). Well do they know its contents. But now comes the moment of final angelic decision - a decision by creatures with a free will. "The hour of the judgment of Him is come."
What is God's plea? Here enters the meaning of the services of the typical Day of Atonement - a day of At-one-ment. But this at-one-ment will not only involve man and God, but also the angels and God, for in the final execution of the plan, they will see annihilated forever, their comrades from "days of old." The final execution of judgment will be traumatic for all rational beings who have been involved.
First on that typical day, after the incense was brought into the most holy place, the blood of the bullock followed.This the high priest provided for himself and his house.As the great antitypical session begins, the great High Priest steps forward, and before the angelic hosts shows anew the scars of His hands and His pierced side. (Hab. 3:4, margin) Well do they remember the scenes of Gethsemane and of Calvary. He asks, "Have I given enough so that those who accept me can be with Me where I am?" (See John 17:24).
{17:24} Father, I will that they also, whom thou hast givenme, be with me where I am; that they may behold my glory,which thou hast given me: for thou lovedst me before thefoundation of the world.
Then the Ancient of days asks - "Have I given enough?"
Again the darkness of Calvary comes to those angelic minds, when in that darkness, the Father gave the Son that bitter cup. There was a sundering of the Divine powers. Into outer darkness, Jesus went bearing the sins of the world. The "heart" of God was also rent as He was "in Christ reconciling the world unto Himself" (II Cor. 5:19).
{5:19} To wit, that God was in Christ, reconciling the worldunto himself, not imputing their trespasses unto them; andhath committed unto us the word of reconciliation.
In the silence of that moment, and in the answer given to the questions asked, the second great eternity is secured.
Only one condition appears to have been attached; those exalted must accept the terms of the Gospel. The First Angel who announces "the hour of His judgment is come" brings with him, "the everlasting gospel" (Rev. 14:6-7).
When Christ returns after the completion of the judgment, He takes vengeance on those "that obey not the gospel." (II Thess. 1:8)
{1:8} In flaming fire takingvengeance on them that know not God, and that obey notthe gospel of our Lord Jesus Christ
From the books, names are transferred to the one book, and those already entered are retained in "the book of life of the Lamb" (Rev. 13:8).
{13:8} And all that dwell uponthe earth shall worship him, whose names are not written inthe book of life of the Lamb slain from the foundation of theworld.
Their records in the "books" are blotted out. The decision rests with Him unto whom all judgment is committed. The chosen ones pass from death unto life; they do not come into judgment nor do they come under the condemnation that awaits those whose works remain recorded "in the books" (John 5:24; Rev. 20:12).
{5:24}Verily, verily, I say unto you, He that heareth my word, andbelieveth on him that sent me, hath everlasting life, andshall not come into condemnation; but is passed from deathunto life.
{20:12} And I sawthe dead, small and great, stand before God; and the bookswere opened: and another book was opened, which is [thebook] of life: and the dead were judged out of those thingswhich were written in the books, according to their works.
The final work can now commence.
It must be kept in mind that the prophecy of Daniel 7 is based on a continuum, events following in succession.
It was not until after hearing "the voice of the great words" (v. 11)
{7:11} I beheld thenbecause of the voice of the great words which the hornspake: I beheld [even] till the beast was slain, and his bodydestroyed, and given to the burning flame.
...that Daniel saw "one like unto the Son of man" come before the Ancient of days to receive "dominion, and glory, and a kingdom" (v. 13).
It is not by accident that Christ is pictured as "the Son of man" because He was to announce that His authority to execute judgment would be based on the fact that "He is the Son of man" (John 5:27). In Daniel 7 He is portrayed as having completed His work, and is brought before the Ancient of days to receive power, glory and the kingdom.
The parenthesis in the prophecy of Daniel is filled by the details of the typical service as given in Leviticus 16.
The final judgment is no more a stationary scene than was the services of the typical Day of Atonement.
On that day, there was movement from the Most Holy apartment to the Court, where the final cleansing took place, and the scapegoat sent to a land uninhabited.
Another prophecy conveys the same picture of movement.
Ezekiel 9, pictures a man "clothed in linen," and this designation is emphasized throughout the chapter, verses 2, 3, 11. Keep in mind that the high priest on the typical day of atonement can be identified as "a man clothed in linen" (Lev. 16:4).
In Ezekiel, the man clothed in linen, with a writer's inkhorn by his side, receives a commission from One who being in the Most Holy Place arises from the cherub and goes to the "threshold of the house." After the completion of His work, the angel clothed in linen reports back to the "God of Israel," saying, "I have done as Thou has commanded me" (v. 11). The work accomplished was the placing of a "tau" upon the foreheads of all those who sighed over the declension of Jerusalem (9:4 Heb.). Inscript, the Hebrew "tau" resembles the form of a cross. Those so marked identify with their Lord even as He wept over a doomed city. They choose to follow the Lamb withersoever He goeth.
The book of Revelation presents in prophetic symbolism the same three steps taken by the High Priest on the Day of Atonement.
At the time of the hour of God's judgment, three mighty angels are dispatched, the first carrying the everlasting gospel combined with a message of what was taking place in the heavenly sanctuary, and calling man to true worship. The second followed with a corporate announcement - Babylon is fallen. (It was in the first apartment where the confession of the corporate sins of Israel were recorded through the year, and where the second act on the typical Day of Atonement occurred. See Lev. 4:13-18; Ex. 30:10; 16:16b) The third angel follows with an individual message, "if any man worship the beast and his image" (14:9). It is this worship which is the defining test as to whether one's name is placed in the Lamb's book of life (13:8).
A further factor emerges in the book of Revelation. Resulting from these final messages of the Three Angels is a people of which it can be said - "Here are they that keep the commandments of God and the faith of Jesus" (14:12). It does not say, "'trying to keep" or that they " believe they should be kept" but they "keep" not only the commandments of God, but also the faith of Jesus. It is this latter ingredient that is missing in the teachings and the experience of "historic" Adventism today. The picture becomes critical when the fact is conveyed in the book of Revelation that prior to the coming of Jesus Christ in the clouds of heaven as King of kings and Lord of lords, His High Priestly intercession has ceased, and the final wrath of God is poured out without mixture into the cup of His indignation. (15:8).
This means in simplest terms, that sinning has ceased in the lives of those sealed, and whose names are retained in the Lamb's book of life.
*******
We're going to pause here. I find it amazingly interesting how it all falls into place.
The type and anti-type.
It's happening right now.
Right now.
We have never lived without God's plan unfolding in our lives. We might not think about it, we might not be aware but it's not because we aren't allowed to be aware. Nothing is hidden from us. For those who wish to see and understand the way is there to understand.
While we go about our day to day lives the heavenly plan is unfolding, everything is happening in its time and the end of sin will also happen. Sin had a beginning and it will have an end.
Remember this verse--
Luke {21:34} And take heed to yourselves, lest at any timeyour hearts be overcharged with surfeiting, anddrunkenness, and cares of this life, and so that day comeupon you unawares.
Cares of this life.
What other life is there?
Obviously another.
1 Tim. {1:16} Howbeitfor this cause I obtained mercy, that in me first Jesus Christmight shew forth all longsuffering, for a pattern to themwhich should hereafter believe on him to life everlasting.
Believe on him to life everlasting.
There is a life everlasting.
We all know that's not this life. Death is a part of our everyday life. People die all around us and we know one day we too will die. Life everlasting without end.
We can't be overcome with the cares of this life or we will miss out on life everlasting. If our focus is here on this life we don't look at the bigger picture, the everlasting picture.
We can see it, we can be part of it, we can claim eternal life through Jesus Christ our Lord and Savior. He died so we could have eternal life. We need to grasp hold of Him, of His love. We need to confess our sins and repent so we can be cleansed from all unrighteousness by Jesus our Savior. May God help us all by His grace and mercy may we seek Him and care about life beyond this one.
Amen.
Monday, January 5, 2009
Sunday, January 4, 2009
The Sanctuary Study Pt. 22
2000 Jun XXXIII 6(00) -- The Final Atonement -- Part 2 -- Editor's Preface (William Grotheer)
-- With this issue of WWN, we close our "exploring" of the Scriptures which could reflect upon the doctrine commonly called, the Investigative Judgment.
Even now, as we write, there comes to mind two other texts which speak of the judgment:
1) I Peter 4:17, "For the time is come that judgment must begin at the house of God:" and 2) Acts 17:31, "He hath appointed a day, in which He will judge the world in righteousness by that Man whom He hath ordained."
There may be others which we have not included in the "exploration" we hope not many.
In the next issue, we shall begin drawing some conclusions based on this "exploration." It should be obvious from the consideration we have given to major references in regard to the judgment, that basic in the Biblical judgment doctrine is a controversy between Christ and Satan.
In the services for the typical Day of Atonements, were the two goats, one for Jehovah, and the other for Azazel (Lev. 16:8). We noted the comment by Keil & Delitzsch that the wording of this verse requires "unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah."
This controversy motif also appears in the prophecies of Daniel and the Revelation, and the judgment scenes there must include such an understanding if the nature of the pre-Advent judgment, and the final judgment on sin and sinners is to be rightly understood. Then the controversy will be ended, and "one pulse of harmony and gladness" will beat through the vast creation, and all in "their unshadowed beauty" freed from the results and influence of sin, will "declare that God is love."
It is also evident from the texts of Scripture that there is a "set of books" and that there is "another book."
In the "set" are not only names, but also "works."
In the other, only "names."
Perhaps in the final analysis, what Paul wrote to the Church at Corinth has deep significance. "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord" (I Cor. 1:30-31).
" Review, and then Review again, and Review all that you've Reviewed"
The Final Atonement -- Part 2 -- The prophecy of Daniel 7 - "the judgment was set" - and the expanded prophecy of Daniel 8 - "then shall the sanctuary be cleansed" - reflect the objectives of the typical Day of Atonement. The typical "Day of Atonements" involved both judgment and cleansing. In this second study on the Final Atonement, we shall continue our exploration by noting carefully some of the details of the prophecies of Daniel.
Since the focus of this part of our continued "exploration" will be centered on Daniel 7:9-14, we will but briefly cover the first eight verses of the seventh chapter. Once the identity of the symbol of the "lion" is established, we can move rapidly to the time of the judgment scene portrayed in these verses.
Jeremiah, contemporary in time with Daniel, pictures Babylon and its first king in the same descriptive language that Daniel sees in vision describing the first of four beasts to come from "the great sea." Daniel states "the first was like a lion, and had eagle's wings" (v.4). Jeremiah, warning of the coming judgment of Edom, declared: Behold he shall come up like a lion from the swelling of the Jordon against the habitation of the strong. ... Behold he shall come up and fly as the eagle. (49:19, 22)
Then the prophet names him - "Concerning Kedar, and concerning the kingdoms of Hazor which Nebuchadnezzer, king of Babylon shall smite..." (V. 28) Archaeological excavation of the site of ancient Babylon has revealed that a lion with eagle's wings was the emblem of that Empire.
The prophecy then moves rapidly through the centuries of history. "And behold another beast, a second, like a bear" (v.5) Medo-Persia followed Babylon. "After this" the prophet saw "another like a leopard" (v.6) to be followed by "a fourth beast, dreadful and terrible, and strong exceedingly" (v. 7). Medo-Persia was succeeded in world dominion by Greece to be followed by Rome. The successive continuity is emphasized by the language used: "another," and "after this" used twice (verses 6 & 7). Then the fourth beast's activity is enlarged by successive symbolisms arising from the beast itself. First, there arises "ten horns," and from the midst of these, "another little horn" which had the eyes of a man, and a mouth speaking great things" (v.8).
Certain points of this prophecy must be kept in mind:
1) Daniel beholds this beast functioning through the "little horn" until it is slain, and its body given to the burning flame" (v.11). 2) "The little horn" is never removed from this beast and speaks "great things" both before the judgment is set, and after it has convened. (vs. 8, 11). This facet of the prophesy - a mouth that speaks - is emphasized, and the words uttered are noted as "very great things" (v.20).
A period of time is allotted to the "little horn" - "a time, and times and a dividing of time" (v.25).
This gives us two other important points to be derived from this prophecy: 1) The emphasis from Heaven's point of view on the things spoken by the little horn. It is after the judgment is set that the words of the little horn are perceived as "great" words. What is spoken during the period allotted are noted simply as "words against the most High." (the word "great" in the KJV is supplied) 2) By making application of the time revealed, 538 AD to 1798, the judgment scene follows that date. Thus the date arrived at in the prophecy of Daniel 8:14 - 1844 - coincides with the judgment, but also marks the time when "the great words" would begin to be spoken. It is after "the judgment was set" that Daniel "beheld then because of the voice of the great words which the horn spake" (v.11).
In the explanation of the vision (See vs. 15-16), the judgment is introduced twice, and both times, the "little horn is involved. 1) This horn "made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the most high" (vs. 21-22). The adjudication of the judgment is made in favor of the saints against the "little horn." 2) "The judgment shall sit, and they shall take away (the little horn's) dominion, to consume and to destroy it unto the end" (V. 26). Since the "little horn" ever exists in the "beast," the "end" would refer to the "beast" given to the burning flame" (V. 11). This indicates that in the judgment pictured in Daniel 7:9-10, at some point, the powers of earth are called to give an account of how they have related to the "saints of the most High." The prophecy indicates further, that the other beasts - the lion, bear and leopard, though their dominion was taken away, "their lives were prolonged for a season and time" (7:12). This suggests the judgment, that was set over which the Ancient of days presided, to be a corporate judgment.
It is after Daniel is given a picture of the beasts, to their final end, that he saw "one like the Son of man coming to the Ancient of days" to receive "dominion, and glory, and a kingdom" which would be "an everlasting dominion, which shall not pass away, and His kingdom (that) shall not be destroyed" (vs. 13-14).
In the explanation of this part of the vision, Daniel is informed that the kingdom "shall be given to the people of the saints of the most High" (v. 27). In a another revelation to Daniel, this "people" are defined as those who "shall be found written in the book" (12:1).
This distinctly involves Michael who "standeth" for those whose names are recorded therein. Gesenius in his definition of this Hebrew word, gahmad, indicates that in this text, it means "to stand by or for; to succour." It is also used of those who minister "before the Lord" as either priests and Levites, as well as prophets. Thus a conclusion could be sustained that the ones whose names are found in the book, are the ones covered by the judgment committed to the Son because He is "the Son of man" (cmp. again Dan. 7:13 with John 5:22, 27).
{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.
{5:22} For the Fatherjudgeth no man, but hath committed all judgment unto theSon
{5:27} And hath given him authorityto execute judgment also, because he is the Son of man.
Before considering the prophecy of Daniel 8, we shall list to date the "great words which the horn spake" after the judgment was set.
In 1854, the Dogma of the Immaculate Conception was promulgated declaring that from the first moment of conception, Mary "was preserved free from every stain of original sin." In 1870, the dogma of papal infallibility declared that when the pope spoke ex cathedra, his utterances were infallible. Then in 1950, Pius XII proclaimed "the Corporal Assumption of the Virgin Mary" into heaven. Of importance for careful consideration is Heaven's differentiation between the blasphemous words spoken during the period of time allotted to the "little horn," and what was spoken after the judgment was set. Those after are denoted as "great" words.
We shall turn next to the prophecy which begins in Daniel 8, and is not concluded till Chapter 9. This prophecy brings into focus the second objective of the final atonement - the cleansing.
Given to Daniel in the third year of Belshazzar, as the kingdom of Babylon was waning, the symbolisms begin with Medio-Persia (8:20), and covers the same historical period as covered in Daniel 7. While continuity - one following the other - was emphasized in the vision of the beasts culminating in the judgment; geographical direction is a key indicator marking the vision as given in Daniel 8 leading to the pronouncement of the "cleansing of the sanctuary." "The Ram" pushed "westward, and northward, and southward" (8:4). The "he goat" "came from the west" (8:5). This use of direction is a key in identifying the "little horn" as Rome - albeit Rome in both of its phases, pagan as well as papal.
It is in this phase of the vision, that "the daily" (tamid) is introduced (8:9-12). Further, this is but one of three factors which is connected with the pronouncement of the 2300 days of Daniel 8:14. Daniel hears a question asked - "How long the vision, the daily, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" (v. 13 with all supplied words omitted) The answer given is "Unto two thousand and three hundred days, then shall the sanctuary be cleansed."
The "vision" (chazon) is the vision in its entirety which culminates in the time of the cleansing of the sanctuary. The "daily," if understood in the context of the cleansing of the sanctuary, would refer not only to the typical services as outlined in Numbers 28 & 29, where the word tamid is used seventeen times and translated either "daily" or "continual;" but also to the reality of the antitypical ministry of Jesus Christ who ever liveth to make intercession for us. The "transgression of desolation" or the "abomination of desolation" (Mat. 24:15) is "the little horn" in both of its phases, the papal reaching in time to and beyond the culminating date for the beginning of the cleansing of the sanctuary, thus paralleling the "little horn" in its relationship to the judgment of Daniel 7.
It is of more than merely passing interest what A. T. Jones wrote in comment on the "little horn" in reference to "the daily:" In Daniel 8:11-13; 11:31; and 12:11, it will be noticed that the word, "sacrifice" is in every case supplied. And it is wholly supplied; for in its place in the original there is no word at all. In the original the only word that stands in this place, is the word, tamid, that is here translated "daily:" and in these places the expression "daily" does not refer to the daily sacrifice any more than it refers to the whole daily ministry or continual service of the sanctuary, of which the sacrifice was only a part. The word tamid in itself signifies, "continuous or continual," "constant," "stable," "sure," "constantly," "evermore." Only such words as these express the thought of the original word, which in the text under consideration, is translated "daily." In Numbers 28 and 29 alone, the word is used seventeen times, referring to the continual service of the sanctuary.
And it is this continual service of Christ, the true High Priest, "who continueth ever," and "who is consecrated forevermore" in "an unchangeable priesthood"- it is this continual service of our great High Priest, which the man of sin, the Papacy, has taken away.
It is the sanctuary and the true tabernacle in which this true High Priest exercises His continual ministry that has been cast down by the "transgression of desolation."
It is this ministry and this sanctuary that the "man of sin" has taken away from the church and shut away from the world, and has cast down to the ground and stamped upon; and in place of which it has set up itself "the abomination that maketh desolate."
What former Rome did physically to the visible or earthly sanctuary, which was "the figure of the true" (Dan. 9:26,27; Matt. 24:15), that the latter Rome has done spiritually to the invisible or heavenly sanctuary that is itself the true." Dan. 11:31; 12:11; 8:11,13. (The Consecrated Way, pp.99-100)
In the previous issue of WWN, we discussed the word translated "cleansed" in the KJV of Daniel 8:14, which in the Massoretic (Hebrew) text is nisdaq meaning "justified," as well as noung the word used in the LXX, kaqarisqhsetai and the Vulgate, mundabitur, both of which translate, "shall be cleansed." (See pp. 4, 5). We shall, therefore, pass to the next problem which confronts the student of the book of Daniel, the connection between chapters 8 & 9.
Chapter 8 closes with no explanation as when to begin the 2300 "evening-mornings." Gabriel merely tells Daniel, "The vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days" (8:26). Actually, there is a chronological time break of about eleven years between the two chapters. The first suggestion of a direct connection between the two chapters is to be found in Daniel's comment. While praying for light on the prophecy of Jeremiah regarding Jerusalem, he says: And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplications before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. (9:20-21)
The previous "vision" was the vision of the ram, he-goat, and little horn. The only unexplained part of that vision was the 2300 days. The first thing that Gabriel tells Daniel is that he is "now come forth to give (him) skill and understanding ... therefore understand the matter, and consider the vision" (9:22-23). Immediately, Gabriel outlines a prophetic time sequence (vs. 24-27).
Within the text itself, there is another connecting link. Two different Hebrew words are used for vision."
In verse 21, the word is chazon, "the vision at the beginning;" while in verse 23, the word is mar 'eh, "consider the vision."
This word differentiation connects the 2300 days with the explanation given by Gabriel to Daniel in chapter 9. As chapter eight closes, Daniel is told that "the vision (mar 'eh) of the evening and the morning ... is true; wherefore shut thou up the vision (chazon)." Then Daniel became sick and "fainted," but afterwards, upon recovery confesses, "I was astonished at the vision (mar'eh), but none understood it" (8:26-27). Gabriel returns to complete the explanation of the mar'eh, and thus fulfil his commission - "Gabriel make this man to understand the vision (mar'eh)" (8:16).
With the explanation given by Gabriel, the 2300 days of Daniel 8:14, span the time from the going forth of the commandment to restore and build Jerusalem (Ezra 6:14) in BC 457 to 1844, the time designated by the prophecy for the time of the cleansing of the sanctuary to begin. In Daniel 7, the "judgment was set" after the period of time allotted to the "little horn" (7:25) which closed In 1798, and prior to "the great words" (7:11) which the horn spoke, beginning in 1854. Thus the connecting link between "the judgment" in Daniel 7 and the "cleansing of the sanctuary" in Daniel 8, is established.
Let us next consider the actual services performed by the high priest on the typical day of atonement as we continue our "exploration" to find a possible explanation of Daniel 7:9-10 which harmonizes with all the findings we have discovered thus far in the two "reviews" of the Final Atonement. However, we need to retain in our minds two aspects of the character of God which must remain inviolate - His justice, and His omniscience. No final explanation dare impugn either.
Leviticus 16 contains the outline of the services of the typical Day of Atonements.
First certain designations need to be defined. In the KJV, the word "holy" ("place" being supplied) refers to the second apartment of the sanctuary - "within the vail before the mercy seat" (16:2). The "tabernacle of the congregation" is the phrase used for the first apartment (16:16). "The altar that is before the Lord" (16:18) is the Altar of Burnt Offering in the Court. All were to be ceremonially cleansed as the result of the services performed during the year involving "the tabernacle of the congregation, and the altar" (16:20).
On this day, the high priest was to provide "a young bullock for a sin offering" (16:3). This was the same kind of offering that was to be provided by the high priest during the year should he "sin so as to bring guilt on the people" (Lev. 4:3 ARV). There was one distinct difference between these two offerings. During the year, If such a sin should occur, the offending high priest was to "lay his hand upon the bullock's head" In confession (4:4). Not so in the services of the Day of Atonement. No hand of confession was so laid; the blood was used to cleanse the Altar of Burnt Offering "from the uncleanness of the children of Israel" (16:19), after having been presented before the Lord in the "holy" (16:14).
Twice the text indicates that the bullock was for "himself, and for his house" (16:6,11). In this typical service, the high priest was a type of the great High Priest who was to come, who "of necessity" had to "have somewhat also to offer" (Heb. 8:3).
In the typical there is the added dimension, "and for his house." It is not just a happenstance that, in the book of Hebrews, after the eternal Deity and common humanity of Jesus Christ are confirmed, Paul asks that we "consider the Apostle and High Priest of our profession" (3:1). He begins this consideration by presenting Jesus Christ first "as a son over His own house, whose house are we" (3:6). Christ's sacrifice, from this perspective, was for those whose names were to be placed in the Lamb's Book of Life (Rev. 3:5). These are prophetically pictured in contrast to those who "worship" the beast who makes "war with the saints," and overcomes them (Rev. 13:7-8). This is the same language used in Daniel 7:21-22 in connection with the judgment given to the saints against the little horn. Thus any explanation involving the Judgment scene of Daniel 7:9-10, must include the factor of "the Son of man" (Dan. 7:13) "as a son over His own house."
Let us at this point recapitulate the same prophetic picture found in both Daniel and Revelation. Observe the parallels:
I beheld, and the same horn made war with the saints, and prevailed against them. (Dan. 7:21) ------- And it was given unto him (first beast) to make war with the saints, and to overcome them. (Rev. 13:7)
Until the Ancient of days came, and judgment was given to the saints of the most High: and the time came that the saints possessed the kingdom. (Dan. 7:22) ------- And all that dwell on the earth shall worship (the first beast) whose names are not written in the book of life of the Lamb ... (Rev. 13:8)
In Daniel, "the books were opened" (7:10), but when Michael stands up, "the great prince which standeth for the children of thy people," those whose names are in another book are delivered (12:1). Further, when "one like the Son of man" came to receive His kingdom (7:1-14), the explanation states that the kingdom "shall be given to the people of the saints of the most High" (7:27). All is prefigured in a single type of the Day of Atonement - the high priest shall "make an atonement for himself and his house" Christ, "one like the Son of man," made atonement for His house whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6).
In Revelation, the picture is given of the final judgment before the Ancient of days, the judgment of "the great white throne." Again the same contrast between books is made. "The books were opened and another book was opened which is the book of life." However, the "dead" or the eternally lost ones, are judged out of the books "according to their works" (20:11-12). No High Priest made an atonement for them.
Next in Leviticus 16, the special dress of the high priest for the services of the day is described. He is to be clothed in "holy garments" of linen from his head to the ankles. Commenting on the significance of the "linen" garments, Keil & Delitzsch note that: (It) was in baddim ("linen") that the angel of Jehovah was clothed (Ezek ix. 2, 3,11, x. 2, 6, 7, and Dan. x. 5, xii. 6, 7), whose whole appearance, as described In Dan. x. 6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (chap. 1), and was almost exactly like the glory of Jesus Christ, which John saw in Revelation (chap. 1.13-15). The white material, therefore, of the dress Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolic shadowing forth of the holiness and glory of the perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing of our sin, and who as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven Itself, to appear before the face of God for us, and obtain everlasting redemption. (Commentary on the Old Testament, Vol.1, p. 397)
The import of Keil & Delitzsch's comment that the "linen" garment relates the vision of Ezekiel 9 to the typical services of the Day of Atonement, enlarges our perception of what Christ's work as High Priest involves in the final atonement. Further, the placing of a "mark" by "the angel clothed in linen" (v.4) is in contradistinction to the mark of the beast placed on those who join in war against God.
The next act of the typical services of the Day of Atonememt was the selection of the Lord's goat by lot of the two goats taken from the congregation (Lev. 16:5, 7-9). While the bullock offered by Aaron was provided by himself, the Lord's goat was provided by the congregation. This casts light on the sacrifice of Jesus Christ. Not only did He willingly give Himself for those who became "His house," but He became one with fallen men presenting Himself as "an offering for sin" Isa. 53:10.
Three times on the Day of Atonement Aaron entered the most holy place.
First, with his hands full of incense and carrying a "censer full of burning coals" which he placed before the Ark. Then having poured the incense upon the burning coals a cloud of incense arose enveloping the Ark. (16:12-13) Secondly, he brought the blood of the bullock and sprinkled it with his finger seven times upon and before the mercy seat. The final entry was with the blood of the Lord's goat. The text reads: Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins. (16:15-16)
Two things are involved in this atonement:
1) the record of the acts of sin; and 2) the cause of the sins, "the uncleanness of the children of Israel." This last factor was not completed until the atonement at the Altar.
After the presentation of the blood of the Lord's goat in the second apartment, the next step was to cleanse "the tabernacle of the congregation" (16:16b). The instruction that had been given in placing of the Altar of Incense "before the vail that is by the ark of the testimony" (Ex. 30:6), reads:"Aaron shall make an atonement upon the horns of it once In a year with the blood of the sin offering of atonements" (30:10).
A third step followed. After the cleansing of the second apartment, "the holy", and the first apartment, "the tabernacle," the high priest was "to go out unto the altar that is before the Lord, and make an atonement for it" (16:18).
At this point, some thing occurred that dare not be overlooked.
The blood of the bullock that had been provided by the high priest was ministered in the second apartment, as well as the blood of the Lord's goat. The blood of the Lord's goat, designated as "the sin offering of atonements," was applied to the Altar of Incense in the tabernacle, but in the cleansing of the Altar of Burnt Offering, where throughout the year the Individual confession had been recorded, the two bloods are mingled so as to "cleanse it, and hallow it from the uncleanness of the children of Israel" (16:19)
Here in the final act of the atonement for Israel, the "uncleanness" is ceremonially removed. The accomplishment demanded the blood of both the bullock and the Lord's goat. The record of the acts of sin had been cared for by the atonement of the blood of the Lord's goat in the "holy," but not until the cleansing of the Altar in the Court, was the uncleanness, the cause of the acts of sin, taken away by the application of both the blood of the bullock and the Lord's goat. As indicated by Zechariah, "the counsel of peace was between the Two of Them" (6:13, Heb.).
In the reality of the antitype, there is only one blood, the blood of Christ that not only cleanses from all unrighteousness (I John 1:9), but takes away the sin of the world (John 1:29). However, He not only "offered Himself" (Heb. 9:14), but He was also God's "offering for sin" (Isa. 53:10), both prefigured in the "bullock" and the "Lord's goat."
After the atonement is completed, the other goat, in the KJV called, "the scapegoat" (Lev. 16:8), is brought before the high priest (16:20-21). He places both of his hands upon the head of the goat, and confesses "over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness" (16:21).
The Hebrew word for "scapegoat" is "Azazel." Some comments found in Keil & Delitzsch in regard to Azazel are not only of interest; but also cast light on the judgment scene as portrayed in Daniel 7:9-10, and Revelation 20: The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being in opposition to Jehovah. (op. cit., p. 398)
Israel had also been brought by its sin into a distinct relation to Azazel, the head of the evil spirits; and it was necessary that this should be brought to an end, if reconciliation with God was to be perfectly secured. This complete deliverance from sin and its author was symbolized in the leading away of the goat, which had been laden with sins, into the desert. This goat was to take back the sins, which God had forgiven to His congregation, into the desert to Azazel, the father of all sin, on the one hand as proof that his evil influences upon men would be of no avail in the case of those who received expiation from God, and on the other hand as proof to the congregation also that those who were laden with sin could not remain In the kingdom of God, but would be banished to the abode of evil spirits, unless they were redeemed there from. This last point, it is true, is not expressly mentioned in the text; but it is evident from the fate which necessarily awaited the goat, when driven into the wilderness in the "land cut off." It would be sure to perish out there in the desert, that is to say, suffer just what a sinner would have to endure if his sins remained upon him. ... There is not the slightest idea of presenting a sacrifice to Azazel. The goat was a sin-offering, only so far as it was laden with the sins of the people to carry them away into the desert ... (ibid., pp.404-405) (To Be Concluded)
"Thy way, 0 God, is in the sanctuary: who is so great a God as our God?"(Ps. 77:13)
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The Sanctuary services given by God to His chosen people to prefigure and be an anti-type of the actual. Sin separates man from God, to make man at one with God again sin needed to be forgiven and the sinner cleansed, for this a sacrifice was needed. The Sanctuary service prior to Jesus demanded animal sacrifices. The Sanctuary service after Jesus, the Son of God's sacrifice no longer were animal sacrifices needed but rather Jesus had begun His great work to save mankind. The Anti-type became reality. Jesus lived, died, and lives again to show that sin can be overcome and man can be at one with God again. Jesus promises to return for His chosen, for those who love Him and for those He loves. To take them with Him to heaven they will have to be cleansed from all sin.
People want to know why God waits, why it's taking Jesus so long to return, it's pure mercy, pure love. The plan that was set is being adhered to and all that would be God's will be His and those who will not, won't be. The plan was made from the beginning and made out of love, all is going according to the plan and soon...very soon, Jesus will return again after the reality of the anti-type is completed.
It is important to understand the Sanctuary to see where in the grand scheme of it's service we are and to know that just as there was a 'Day of Atonement' on earth, that a reality of the type in Heaven will be made as well.
May God bless and keep us all, opening our eyes to His will. May we be cleansed by the sacrifice of Jesus Christ and made ready for Him. May our names be written in the book of life. By the grace and mercy of our Lord and Savior, in the name of Jesus...
Amen.
-- With this issue of WWN, we close our "exploring" of the Scriptures which could reflect upon the doctrine commonly called, the Investigative Judgment.
Even now, as we write, there comes to mind two other texts which speak of the judgment:
1) I Peter 4:17, "For the time is come that judgment must begin at the house of God:" and 2) Acts 17:31, "He hath appointed a day, in which He will judge the world in righteousness by that Man whom He hath ordained."
There may be others which we have not included in the "exploration" we hope not many.
In the next issue, we shall begin drawing some conclusions based on this "exploration." It should be obvious from the consideration we have given to major references in regard to the judgment, that basic in the Biblical judgment doctrine is a controversy between Christ and Satan.
In the services for the typical Day of Atonements, were the two goats, one for Jehovah, and the other for Azazel (Lev. 16:8). We noted the comment by Keil & Delitzsch that the wording of this verse requires "unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah."
This controversy motif also appears in the prophecies of Daniel and the Revelation, and the judgment scenes there must include such an understanding if the nature of the pre-Advent judgment, and the final judgment on sin and sinners is to be rightly understood. Then the controversy will be ended, and "one pulse of harmony and gladness" will beat through the vast creation, and all in "their unshadowed beauty" freed from the results and influence of sin, will "declare that God is love."
It is also evident from the texts of Scripture that there is a "set of books" and that there is "another book."
In the "set" are not only names, but also "works."
In the other, only "names."
Perhaps in the final analysis, what Paul wrote to the Church at Corinth has deep significance. "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord" (I Cor. 1:30-31).
" Review, and then Review again, and Review all that you've Reviewed"
The Final Atonement -- Part 2 -- The prophecy of Daniel 7 - "the judgment was set" - and the expanded prophecy of Daniel 8 - "then shall the sanctuary be cleansed" - reflect the objectives of the typical Day of Atonement. The typical "Day of Atonements" involved both judgment and cleansing. In this second study on the Final Atonement, we shall continue our exploration by noting carefully some of the details of the prophecies of Daniel.
Since the focus of this part of our continued "exploration" will be centered on Daniel 7:9-14, we will but briefly cover the first eight verses of the seventh chapter. Once the identity of the symbol of the "lion" is established, we can move rapidly to the time of the judgment scene portrayed in these verses.
Jeremiah, contemporary in time with Daniel, pictures Babylon and its first king in the same descriptive language that Daniel sees in vision describing the first of four beasts to come from "the great sea." Daniel states "the first was like a lion, and had eagle's wings" (v.4). Jeremiah, warning of the coming judgment of Edom, declared: Behold he shall come up like a lion from the swelling of the Jordon against the habitation of the strong. ... Behold he shall come up and fly as the eagle. (49:19, 22)
Then the prophet names him - "Concerning Kedar, and concerning the kingdoms of Hazor which Nebuchadnezzer, king of Babylon shall smite..." (V. 28) Archaeological excavation of the site of ancient Babylon has revealed that a lion with eagle's wings was the emblem of that Empire.
The prophecy then moves rapidly through the centuries of history. "And behold another beast, a second, like a bear" (v.5) Medo-Persia followed Babylon. "After this" the prophet saw "another like a leopard" (v.6) to be followed by "a fourth beast, dreadful and terrible, and strong exceedingly" (v. 7). Medo-Persia was succeeded in world dominion by Greece to be followed by Rome. The successive continuity is emphasized by the language used: "another," and "after this" used twice (verses 6 & 7). Then the fourth beast's activity is enlarged by successive symbolisms arising from the beast itself. First, there arises "ten horns," and from the midst of these, "another little horn" which had the eyes of a man, and a mouth speaking great things" (v.8).
Certain points of this prophecy must be kept in mind:
1) Daniel beholds this beast functioning through the "little horn" until it is slain, and its body given to the burning flame" (v.11). 2) "The little horn" is never removed from this beast and speaks "great things" both before the judgment is set, and after it has convened. (vs. 8, 11). This facet of the prophesy - a mouth that speaks - is emphasized, and the words uttered are noted as "very great things" (v.20).
A period of time is allotted to the "little horn" - "a time, and times and a dividing of time" (v.25).
This gives us two other important points to be derived from this prophecy: 1) The emphasis from Heaven's point of view on the things spoken by the little horn. It is after the judgment is set that the words of the little horn are perceived as "great" words. What is spoken during the period allotted are noted simply as "words against the most High." (the word "great" in the KJV is supplied) 2) By making application of the time revealed, 538 AD to 1798, the judgment scene follows that date. Thus the date arrived at in the prophecy of Daniel 8:14 - 1844 - coincides with the judgment, but also marks the time when "the great words" would begin to be spoken. It is after "the judgment was set" that Daniel "beheld then because of the voice of the great words which the horn spake" (v.11).
In the explanation of the vision (See vs. 15-16), the judgment is introduced twice, and both times, the "little horn is involved. 1) This horn "made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the most high" (vs. 21-22). The adjudication of the judgment is made in favor of the saints against the "little horn." 2) "The judgment shall sit, and they shall take away (the little horn's) dominion, to consume and to destroy it unto the end" (V. 26). Since the "little horn" ever exists in the "beast," the "end" would refer to the "beast" given to the burning flame" (V. 11). This indicates that in the judgment pictured in Daniel 7:9-10, at some point, the powers of earth are called to give an account of how they have related to the "saints of the most High." The prophecy indicates further, that the other beasts - the lion, bear and leopard, though their dominion was taken away, "their lives were prolonged for a season and time" (7:12). This suggests the judgment, that was set over which the Ancient of days presided, to be a corporate judgment.
It is after Daniel is given a picture of the beasts, to their final end, that he saw "one like the Son of man coming to the Ancient of days" to receive "dominion, and glory, and a kingdom" which would be "an everlasting dominion, which shall not pass away, and His kingdom (that) shall not be destroyed" (vs. 13-14).
In the explanation of this part of the vision, Daniel is informed that the kingdom "shall be given to the people of the saints of the most High" (v. 27). In a another revelation to Daniel, this "people" are defined as those who "shall be found written in the book" (12:1).
This distinctly involves Michael who "standeth" for those whose names are recorded therein. Gesenius in his definition of this Hebrew word, gahmad, indicates that in this text, it means "to stand by or for; to succour." It is also used of those who minister "before the Lord" as either priests and Levites, as well as prophets. Thus a conclusion could be sustained that the ones whose names are found in the book, are the ones covered by the judgment committed to the Son because He is "the Son of man" (cmp. again Dan. 7:13 with John 5:22, 27).
{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.
{5:22} For the Fatherjudgeth no man, but hath committed all judgment unto theSon
{5:27} And hath given him authorityto execute judgment also, because he is the Son of man.
Before considering the prophecy of Daniel 8, we shall list to date the "great words which the horn spake" after the judgment was set.
In 1854, the Dogma of the Immaculate Conception was promulgated declaring that from the first moment of conception, Mary "was preserved free from every stain of original sin." In 1870, the dogma of papal infallibility declared that when the pope spoke ex cathedra, his utterances were infallible. Then in 1950, Pius XII proclaimed "the Corporal Assumption of the Virgin Mary" into heaven. Of importance for careful consideration is Heaven's differentiation between the blasphemous words spoken during the period of time allotted to the "little horn," and what was spoken after the judgment was set. Those after are denoted as "great" words.
We shall turn next to the prophecy which begins in Daniel 8, and is not concluded till Chapter 9. This prophecy brings into focus the second objective of the final atonement - the cleansing.
Given to Daniel in the third year of Belshazzar, as the kingdom of Babylon was waning, the symbolisms begin with Medio-Persia (8:20), and covers the same historical period as covered in Daniel 7. While continuity - one following the other - was emphasized in the vision of the beasts culminating in the judgment; geographical direction is a key indicator marking the vision as given in Daniel 8 leading to the pronouncement of the "cleansing of the sanctuary." "The Ram" pushed "westward, and northward, and southward" (8:4). The "he goat" "came from the west" (8:5). This use of direction is a key in identifying the "little horn" as Rome - albeit Rome in both of its phases, pagan as well as papal.
It is in this phase of the vision, that "the daily" (tamid) is introduced (8:9-12). Further, this is but one of three factors which is connected with the pronouncement of the 2300 days of Daniel 8:14. Daniel hears a question asked - "How long the vision, the daily, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" (v. 13 with all supplied words omitted) The answer given is "Unto two thousand and three hundred days, then shall the sanctuary be cleansed."
The "vision" (chazon) is the vision in its entirety which culminates in the time of the cleansing of the sanctuary. The "daily," if understood in the context of the cleansing of the sanctuary, would refer not only to the typical services as outlined in Numbers 28 & 29, where the word tamid is used seventeen times and translated either "daily" or "continual;" but also to the reality of the antitypical ministry of Jesus Christ who ever liveth to make intercession for us. The "transgression of desolation" or the "abomination of desolation" (Mat. 24:15) is "the little horn" in both of its phases, the papal reaching in time to and beyond the culminating date for the beginning of the cleansing of the sanctuary, thus paralleling the "little horn" in its relationship to the judgment of Daniel 7.
It is of more than merely passing interest what A. T. Jones wrote in comment on the "little horn" in reference to "the daily:" In Daniel 8:11-13; 11:31; and 12:11, it will be noticed that the word, "sacrifice" is in every case supplied. And it is wholly supplied; for in its place in the original there is no word at all. In the original the only word that stands in this place, is the word, tamid, that is here translated "daily:" and in these places the expression "daily" does not refer to the daily sacrifice any more than it refers to the whole daily ministry or continual service of the sanctuary, of which the sacrifice was only a part. The word tamid in itself signifies, "continuous or continual," "constant," "stable," "sure," "constantly," "evermore." Only such words as these express the thought of the original word, which in the text under consideration, is translated "daily." In Numbers 28 and 29 alone, the word is used seventeen times, referring to the continual service of the sanctuary.
And it is this continual service of Christ, the true High Priest, "who continueth ever," and "who is consecrated forevermore" in "an unchangeable priesthood"- it is this continual service of our great High Priest, which the man of sin, the Papacy, has taken away.
It is the sanctuary and the true tabernacle in which this true High Priest exercises His continual ministry that has been cast down by the "transgression of desolation."
It is this ministry and this sanctuary that the "man of sin" has taken away from the church and shut away from the world, and has cast down to the ground and stamped upon; and in place of which it has set up itself "the abomination that maketh desolate."
What former Rome did physically to the visible or earthly sanctuary, which was "the figure of the true" (Dan. 9:26,27; Matt. 24:15), that the latter Rome has done spiritually to the invisible or heavenly sanctuary that is itself the true." Dan. 11:31; 12:11; 8:11,13. (The Consecrated Way, pp.99-100)
In the previous issue of WWN, we discussed the word translated "cleansed" in the KJV of Daniel 8:14, which in the Massoretic (Hebrew) text is nisdaq meaning "justified," as well as noung the word used in the LXX, kaqarisqhsetai and the Vulgate, mundabitur, both of which translate, "shall be cleansed." (See pp. 4, 5). We shall, therefore, pass to the next problem which confronts the student of the book of Daniel, the connection between chapters 8 & 9.
Chapter 8 closes with no explanation as when to begin the 2300 "evening-mornings." Gabriel merely tells Daniel, "The vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days" (8:26). Actually, there is a chronological time break of about eleven years between the two chapters. The first suggestion of a direct connection between the two chapters is to be found in Daniel's comment. While praying for light on the prophecy of Jeremiah regarding Jerusalem, he says: And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplications before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. (9:20-21)
The previous "vision" was the vision of the ram, he-goat, and little horn. The only unexplained part of that vision was the 2300 days. The first thing that Gabriel tells Daniel is that he is "now come forth to give (him) skill and understanding ... therefore understand the matter, and consider the vision" (9:22-23). Immediately, Gabriel outlines a prophetic time sequence (vs. 24-27).
Within the text itself, there is another connecting link. Two different Hebrew words are used for vision."
In verse 21, the word is chazon, "the vision at the beginning;" while in verse 23, the word is mar 'eh, "consider the vision."
This word differentiation connects the 2300 days with the explanation given by Gabriel to Daniel in chapter 9. As chapter eight closes, Daniel is told that "the vision (mar 'eh) of the evening and the morning ... is true; wherefore shut thou up the vision (chazon)." Then Daniel became sick and "fainted," but afterwards, upon recovery confesses, "I was astonished at the vision (mar'eh), but none understood it" (8:26-27). Gabriel returns to complete the explanation of the mar'eh, and thus fulfil his commission - "Gabriel make this man to understand the vision (mar'eh)" (8:16).
With the explanation given by Gabriel, the 2300 days of Daniel 8:14, span the time from the going forth of the commandment to restore and build Jerusalem (Ezra 6:14) in BC 457 to 1844, the time designated by the prophecy for the time of the cleansing of the sanctuary to begin. In Daniel 7, the "judgment was set" after the period of time allotted to the "little horn" (7:25) which closed In 1798, and prior to "the great words" (7:11) which the horn spoke, beginning in 1854. Thus the connecting link between "the judgment" in Daniel 7 and the "cleansing of the sanctuary" in Daniel 8, is established.
Let us next consider the actual services performed by the high priest on the typical day of atonement as we continue our "exploration" to find a possible explanation of Daniel 7:9-10 which harmonizes with all the findings we have discovered thus far in the two "reviews" of the Final Atonement. However, we need to retain in our minds two aspects of the character of God which must remain inviolate - His justice, and His omniscience. No final explanation dare impugn either.
Leviticus 16 contains the outline of the services of the typical Day of Atonements.
First certain designations need to be defined. In the KJV, the word "holy" ("place" being supplied) refers to the second apartment of the sanctuary - "within the vail before the mercy seat" (16:2). The "tabernacle of the congregation" is the phrase used for the first apartment (16:16). "The altar that is before the Lord" (16:18) is the Altar of Burnt Offering in the Court. All were to be ceremonially cleansed as the result of the services performed during the year involving "the tabernacle of the congregation, and the altar" (16:20).
On this day, the high priest was to provide "a young bullock for a sin offering" (16:3). This was the same kind of offering that was to be provided by the high priest during the year should he "sin so as to bring guilt on the people" (Lev. 4:3 ARV). There was one distinct difference between these two offerings. During the year, If such a sin should occur, the offending high priest was to "lay his hand upon the bullock's head" In confession (4:4). Not so in the services of the Day of Atonement. No hand of confession was so laid; the blood was used to cleanse the Altar of Burnt Offering "from the uncleanness of the children of Israel" (16:19), after having been presented before the Lord in the "holy" (16:14).
Twice the text indicates that the bullock was for "himself, and for his house" (16:6,11). In this typical service, the high priest was a type of the great High Priest who was to come, who "of necessity" had to "have somewhat also to offer" (Heb. 8:3).
In the typical there is the added dimension, "and for his house." It is not just a happenstance that, in the book of Hebrews, after the eternal Deity and common humanity of Jesus Christ are confirmed, Paul asks that we "consider the Apostle and High Priest of our profession" (3:1). He begins this consideration by presenting Jesus Christ first "as a son over His own house, whose house are we" (3:6). Christ's sacrifice, from this perspective, was for those whose names were to be placed in the Lamb's Book of Life (Rev. 3:5). These are prophetically pictured in contrast to those who "worship" the beast who makes "war with the saints," and overcomes them (Rev. 13:7-8). This is the same language used in Daniel 7:21-22 in connection with the judgment given to the saints against the little horn. Thus any explanation involving the Judgment scene of Daniel 7:9-10, must include the factor of "the Son of man" (Dan. 7:13) "as a son over His own house."
Let us at this point recapitulate the same prophetic picture found in both Daniel and Revelation. Observe the parallels:
I beheld, and the same horn made war with the saints, and prevailed against them. (Dan. 7:21) ------- And it was given unto him (first beast) to make war with the saints, and to overcome them. (Rev. 13:7)
Until the Ancient of days came, and judgment was given to the saints of the most High: and the time came that the saints possessed the kingdom. (Dan. 7:22) ------- And all that dwell on the earth shall worship (the first beast) whose names are not written in the book of life of the Lamb ... (Rev. 13:8)
In Daniel, "the books were opened" (7:10), but when Michael stands up, "the great prince which standeth for the children of thy people," those whose names are in another book are delivered (12:1). Further, when "one like the Son of man" came to receive His kingdom (7:1-14), the explanation states that the kingdom "shall be given to the people of the saints of the most High" (7:27). All is prefigured in a single type of the Day of Atonement - the high priest shall "make an atonement for himself and his house" Christ, "one like the Son of man," made atonement for His house whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6).
In Revelation, the picture is given of the final judgment before the Ancient of days, the judgment of "the great white throne." Again the same contrast between books is made. "The books were opened and another book was opened which is the book of life." However, the "dead" or the eternally lost ones, are judged out of the books "according to their works" (20:11-12). No High Priest made an atonement for them.
Next in Leviticus 16, the special dress of the high priest for the services of the day is described. He is to be clothed in "holy garments" of linen from his head to the ankles. Commenting on the significance of the "linen" garments, Keil & Delitzsch note that: (It) was in baddim ("linen") that the angel of Jehovah was clothed (Ezek ix. 2, 3,11, x. 2, 6, 7, and Dan. x. 5, xii. 6, 7), whose whole appearance, as described In Dan. x. 6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (chap. 1), and was almost exactly like the glory of Jesus Christ, which John saw in Revelation (chap. 1.13-15). The white material, therefore, of the dress Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolic shadowing forth of the holiness and glory of the perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing of our sin, and who as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven Itself, to appear before the face of God for us, and obtain everlasting redemption. (Commentary on the Old Testament, Vol.1, p. 397)
The import of Keil & Delitzsch's comment that the "linen" garment relates the vision of Ezekiel 9 to the typical services of the Day of Atonement, enlarges our perception of what Christ's work as High Priest involves in the final atonement. Further, the placing of a "mark" by "the angel clothed in linen" (v.4) is in contradistinction to the mark of the beast placed on those who join in war against God.
The next act of the typical services of the Day of Atonememt was the selection of the Lord's goat by lot of the two goats taken from the congregation (Lev. 16:5, 7-9). While the bullock offered by Aaron was provided by himself, the Lord's goat was provided by the congregation. This casts light on the sacrifice of Jesus Christ. Not only did He willingly give Himself for those who became "His house," but He became one with fallen men presenting Himself as "an offering for sin" Isa. 53:10.
Three times on the Day of Atonement Aaron entered the most holy place.
First, with his hands full of incense and carrying a "censer full of burning coals" which he placed before the Ark. Then having poured the incense upon the burning coals a cloud of incense arose enveloping the Ark. (16:12-13) Secondly, he brought the blood of the bullock and sprinkled it with his finger seven times upon and before the mercy seat. The final entry was with the blood of the Lord's goat. The text reads: Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins. (16:15-16)
Two things are involved in this atonement:
1) the record of the acts of sin; and 2) the cause of the sins, "the uncleanness of the children of Israel." This last factor was not completed until the atonement at the Altar.
After the presentation of the blood of the Lord's goat in the second apartment, the next step was to cleanse "the tabernacle of the congregation" (16:16b). The instruction that had been given in placing of the Altar of Incense "before the vail that is by the ark of the testimony" (Ex. 30:6), reads:"Aaron shall make an atonement upon the horns of it once In a year with the blood of the sin offering of atonements" (30:10).
A third step followed. After the cleansing of the second apartment, "the holy", and the first apartment, "the tabernacle," the high priest was "to go out unto the altar that is before the Lord, and make an atonement for it" (16:18).
At this point, some thing occurred that dare not be overlooked.
The blood of the bullock that had been provided by the high priest was ministered in the second apartment, as well as the blood of the Lord's goat. The blood of the Lord's goat, designated as "the sin offering of atonements," was applied to the Altar of Incense in the tabernacle, but in the cleansing of the Altar of Burnt Offering, where throughout the year the Individual confession had been recorded, the two bloods are mingled so as to "cleanse it, and hallow it from the uncleanness of the children of Israel" (16:19)
Here in the final act of the atonement for Israel, the "uncleanness" is ceremonially removed. The accomplishment demanded the blood of both the bullock and the Lord's goat. The record of the acts of sin had been cared for by the atonement of the blood of the Lord's goat in the "holy," but not until the cleansing of the Altar in the Court, was the uncleanness, the cause of the acts of sin, taken away by the application of both the blood of the bullock and the Lord's goat. As indicated by Zechariah, "the counsel of peace was between the Two of Them" (6:13, Heb.).
In the reality of the antitype, there is only one blood, the blood of Christ that not only cleanses from all unrighteousness (I John 1:9), but takes away the sin of the world (John 1:29). However, He not only "offered Himself" (Heb. 9:14), but He was also God's "offering for sin" (Isa. 53:10), both prefigured in the "bullock" and the "Lord's goat."
After the atonement is completed, the other goat, in the KJV called, "the scapegoat" (Lev. 16:8), is brought before the high priest (16:20-21). He places both of his hands upon the head of the goat, and confesses "over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness" (16:21).
The Hebrew word for "scapegoat" is "Azazel." Some comments found in Keil & Delitzsch in regard to Azazel are not only of interest; but also cast light on the judgment scene as portrayed in Daniel 7:9-10, and Revelation 20: The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being in opposition to Jehovah. (op. cit., p. 398)
Israel had also been brought by its sin into a distinct relation to Azazel, the head of the evil spirits; and it was necessary that this should be brought to an end, if reconciliation with God was to be perfectly secured. This complete deliverance from sin and its author was symbolized in the leading away of the goat, which had been laden with sins, into the desert. This goat was to take back the sins, which God had forgiven to His congregation, into the desert to Azazel, the father of all sin, on the one hand as proof that his evil influences upon men would be of no avail in the case of those who received expiation from God, and on the other hand as proof to the congregation also that those who were laden with sin could not remain In the kingdom of God, but would be banished to the abode of evil spirits, unless they were redeemed there from. This last point, it is true, is not expressly mentioned in the text; but it is evident from the fate which necessarily awaited the goat, when driven into the wilderness in the "land cut off." It would be sure to perish out there in the desert, that is to say, suffer just what a sinner would have to endure if his sins remained upon him. ... There is not the slightest idea of presenting a sacrifice to Azazel. The goat was a sin-offering, only so far as it was laden with the sins of the people to carry them away into the desert ... (ibid., pp.404-405) (To Be Concluded)
"Thy way, 0 God, is in the sanctuary: who is so great a God as our God?"(Ps. 77:13)
*******
The Sanctuary services given by God to His chosen people to prefigure and be an anti-type of the actual. Sin separates man from God, to make man at one with God again sin needed to be forgiven and the sinner cleansed, for this a sacrifice was needed. The Sanctuary service prior to Jesus demanded animal sacrifices. The Sanctuary service after Jesus, the Son of God's sacrifice no longer were animal sacrifices needed but rather Jesus had begun His great work to save mankind. The Anti-type became reality. Jesus lived, died, and lives again to show that sin can be overcome and man can be at one with God again. Jesus promises to return for His chosen, for those who love Him and for those He loves. To take them with Him to heaven they will have to be cleansed from all sin.
People want to know why God waits, why it's taking Jesus so long to return, it's pure mercy, pure love. The plan that was set is being adhered to and all that would be God's will be His and those who will not, won't be. The plan was made from the beginning and made out of love, all is going according to the plan and soon...very soon, Jesus will return again after the reality of the anti-type is completed.
It is important to understand the Sanctuary to see where in the grand scheme of it's service we are and to know that just as there was a 'Day of Atonement' on earth, that a reality of the type in Heaven will be made as well.
May God bless and keep us all, opening our eyes to His will. May we be cleansed by the sacrifice of Jesus Christ and made ready for Him. May our names be written in the book of life. By the grace and mercy of our Lord and Savior, in the name of Jesus...
Amen.
Saturday, January 3, 2009
Jesus is Returning Soon No Doubt About It
Luke{21:5} And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, {21:6} [As for] these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.{21:7} And they asked him, saying, Master, but when shall these things be? and what sign [will there be] when these things shall come to pass?{21:8} And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am [Christ;] and the time draweth near: go ye not therefore after them. {21:9} But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end [is] not by and by. {21:10} Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: {21:11} And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. {21:12} But before all these, they shall lay their hands on you, and persecute [you,] delivering [you] up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake. {21:13} And it shall turn to you for a testimony. {21:14} Settle [it] therefore in your hearts, not to meditate before what ye shall answer{21:15} For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.{21:16} And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and [some] of you shall they cause to be put to death. {21:17} And ye shall be hated of all [men] for my name’s sake. {21:18} But there shall not an hair of your head perish. {21:19} In your patience possess ye your souls.{21:20} And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.{21:21} Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.{21:22} For these be the days of vengeance, that all things which are written may be fulfilled. {21:23} But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. {21:24} And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.{21:25} And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;{21:26} Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. {21:27} And then shall they see the Son of man coming in a cloud with power and great glory. {21:28} And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
{21:29} And he spake to them a parable; Behold the fig tree, and all the trees; {21:30} When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. {21:31} So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. {21:32} Verily I say unto you, This generation shall not pass away, till all be fulfilled.{21:33} Heaven and earth shall pass away: but my words shall not pass away.{21:34} And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
{21:35} For as a snare shall it come on all them that dwell on the face of the whole earth.{21:36} Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.{21:37} And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives.{21:38} And all the people came early in the morning to him in the temple, for to hear him.
Matthew
{23:37} O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!{23:38} Behold, your house is left unto you desolate.
Matthew{24:1} And Jesus went out, and departed from the temple
Matthew{24:14} And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
Luke {21:24} And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
Acts {7:51} Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did,] so [do] ye. {7:52} Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom yehave been now the betrayers and murderers: {7:53} Who have received the law by the disposition of angels, and have not kept [it.{7:54} When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth. {7:55} But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, {7:56} And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. {7:57} Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, {7:58} And cast [him] out of the city, and stoned [him:] and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. {7:59} And they stoned Stephen, calling upon [God,] and saying, Lord Jesus, receive my spirit. {7:60} And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
Acts{9:15} But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel
Acts{10:28} And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Acts{10:44} While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.{10:45} And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost
Acts{11:18} When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
*******
Without a doubt the time of Gentiles began in 34AD after the death of Stephen with the conversion of Saul to Paul, and Peter being led to preach to the Gentiles. It was a shocking thing, very shocking to have Jews mingle with Gentiles, it just wasn't done. Jesus broke certain conventions of the time and was called to task on them and yet because He was the Son of God there to guide and teach others listened and learned from Him. Still, it wasn't readily accepted for people to mingle, Jews and Gentiles. Jesus spoke of a time when the word would go to the Gentiles, to all nations.
Matthew{28:19} Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: {28:20} Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
Jesus used Jerusalem as a sign for all of us.
The 'time of the gentiles'. There would be a 'time' and this 'time' would be of the gentiles. We know from our Bibles that the Word of God was to be preached to all nations, but there would come a time when this commission was fulfilled. '...and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' Jerusalem was the sign. Jerusalem in 70AD was taken from the Jews and wasn't returned to them until 1967 and Jerusalem in it's full capactity the captiol of Israel until 1980.
1980.
For 1910 years the word of God was preached to all the nations.
Since 1980, for the last 29 years the conditions of the world have been such that the way of the Lord is coming and imminent. All the pieces are falling into place just as prophecy dictates.
The generation of 1980 will not pass away because during that time Jesus will return for His chosen.
Do we know the day or the hour? No.
But we know the generation, this generation.
Enc. Def.
Generation, interval of time between the birth of parents and the birth of their offspring. This is usually taken to be approximately 30 years. In anthropology, the term generation refers to one degree in the line of descent from a particular ancestor. In sociology, members of a society who were born at about the same time are considered of the same generation. Thus, social scientists attempt to explain the behavior patterns of a particular generation by studying the customs and events of that time.
Encarta® 98 Desk Encyclopedia © & 1996-97 Microsoft Corporation.
1980 - 2010 - (30 years)
No, I'm not giving a timeframe and saying 2010 is it, but the generation alive perhaps born in 1980 will be the last before Jesus comes again.
The time for the Gentiles is over.
What time is it then?
The closing time.
May God help us all, by His Grace and Mercy, by the Sacrifice of His innocent Son.
Amen.
{21:29} And he spake to them a parable; Behold the fig tree, and all the trees; {21:30} When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. {21:31} So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. {21:32} Verily I say unto you, This generation shall not pass away, till all be fulfilled.{21:33} Heaven and earth shall pass away: but my words shall not pass away.{21:34} And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
{21:35} For as a snare shall it come on all them that dwell on the face of the whole earth.{21:36} Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.{21:37} And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives.{21:38} And all the people came early in the morning to him in the temple, for to hear him.
Matthew
{23:37} O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!{23:38} Behold, your house is left unto you desolate.
Matthew{24:1} And Jesus went out, and departed from the temple
Matthew{24:14} And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
Luke {21:24} And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
Acts {7:51} Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did,] so [do] ye. {7:52} Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom yehave been now the betrayers and murderers: {7:53} Who have received the law by the disposition of angels, and have not kept [it.{7:54} When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth. {7:55} But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, {7:56} And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. {7:57} Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, {7:58} And cast [him] out of the city, and stoned [him:] and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. {7:59} And they stoned Stephen, calling upon [God,] and saying, Lord Jesus, receive my spirit. {7:60} And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
Acts{9:15} But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel
Acts{10:28} And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Acts{10:44} While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.{10:45} And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost
Acts{11:18} When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
*******
Without a doubt the time of Gentiles began in 34AD after the death of Stephen with the conversion of Saul to Paul, and Peter being led to preach to the Gentiles. It was a shocking thing, very shocking to have Jews mingle with Gentiles, it just wasn't done. Jesus broke certain conventions of the time and was called to task on them and yet because He was the Son of God there to guide and teach others listened and learned from Him. Still, it wasn't readily accepted for people to mingle, Jews and Gentiles. Jesus spoke of a time when the word would go to the Gentiles, to all nations.
Matthew{28:19} Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: {28:20} Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
Jesus used Jerusalem as a sign for all of us.
The 'time of the gentiles'. There would be a 'time' and this 'time' would be of the gentiles. We know from our Bibles that the Word of God was to be preached to all nations, but there would come a time when this commission was fulfilled. '...and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' Jerusalem was the sign. Jerusalem in 70AD was taken from the Jews and wasn't returned to them until 1967 and Jerusalem in it's full capactity the captiol of Israel until 1980.
1980.
For 1910 years the word of God was preached to all the nations.
Since 1980, for the last 29 years the conditions of the world have been such that the way of the Lord is coming and imminent. All the pieces are falling into place just as prophecy dictates.
The generation of 1980 will not pass away because during that time Jesus will return for His chosen.
Do we know the day or the hour? No.
But we know the generation, this generation.
Enc. Def.
Generation, interval of time between the birth of parents and the birth of their offspring. This is usually taken to be approximately 30 years. In anthropology, the term generation refers to one degree in the line of descent from a particular ancestor. In sociology, members of a society who were born at about the same time are considered of the same generation. Thus, social scientists attempt to explain the behavior patterns of a particular generation by studying the customs and events of that time.
Encarta® 98 Desk Encyclopedia © & 1996-97 Microsoft Corporation.
1980 - 2010 - (30 years)
No, I'm not giving a timeframe and saying 2010 is it, but the generation alive perhaps born in 1980 will be the last before Jesus comes again.
The time for the Gentiles is over.
What time is it then?
The closing time.
May God help us all, by His Grace and Mercy, by the Sacrifice of His innocent Son.
Amen.
The Sanctuary Study 21
2000 May XXXIII 5(00) -- The Final Atonement - Part 1 William Grotheer - continued study
In the Hebrew, as we noted in the first paragraph, the word "atonement" is in the plural form - "Day of Atonements" (23:27-28).
{23:27} Also on the tenth [day] of this seventh month [thereshall be] a day of atonement: it shall be an holy convocationunto you; and ye shall afflict your souls, and offer anoffering made by fire unto the LORD. {23:28} And ye shalldo no work in that same day: for it [is] a day of atonement,to make an atonement for you before the LORD your God.
Is this the "majestic plural" thus denoting its prime importance-
or is it simply a plural which is accounting for the multiple objectives obtained ceremonially by the high priestly ministry on that day? (16:33).
{16:33} And he shall make an atonement forthe holy sanctuary, and he shall make an atonement for thetabernacle of the congregation, and for the altar, and heshall make an atonement for the priests, and for all thepeople of the congregation.
The single distinct difference as to how the congregation of Israel was to relate to this day in contrast to the other feast days gives weight to the recognition of the use of the plural form as a "majestic plural."
On each of the other major feast days, the injunction was given - "Ye shall do no servile (occupational) work therein" (23:8, 21, 25, 35, 36) - while for the Day of Atonements, the command was - "Ye shall do no work in that same day" (23:28). This placed the Day of Atonements on the same level as the Sabbath day (23:3).
Not only did the Day of Atonements provide ceremonial cleansing for the people from all their "sins before the Lord" (16:30)
{16:30} For on that day shall [the priest] makean atonement for you, to cleanse you, [that] ye may be cleanfrom all your sins before the LORD.
but it also provided for a judgment to be executed if something was done, and if something was not done:
1) "Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people" (23:29).
{23:29} For whatsoever soul [it be] that shall not beafflicted in that same day, he shall be cut off from amonghis people.
2) "Whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people" (23:30).
{23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people.
How it was determined who did and who didn't is not given in the Biblical record, but some kind of an investigative judgment is implied on the part of God.
The Day of Atonements was thus a day of cleansing and a day of judgment.
This dual aspect of the day is reflected in the prophecies of Daniel (7:10; 8:14), and in the book of Revelation (14:7, 12).
Dan. {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.
Dan. {8:14} And he said untome, Unto two thousand and three hundred days; then shallthe sanctuary be cleansed.
Rev. {14:7} Saying with a loud voice,Fear God, and give glory to him; for the hour of hisjudgment is come: and worship him that made heaven, andearth, and the sea, and the fountains of waters
{14:12} Here is the patience of the saints: here [are]they that keep the commandments of God, and the faith ofJesus.
Revelation and Daniel --
Let us turn our attention to one verse from each of these books.
First, Revelation 14:6-7, which reads:
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth ..., saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come.
Literally, the last clause reads - "Because came the hour of the judgment of Him."
The Greek word for "is come" is hlqen, a second aroist (past tense) indicative, and can be translated by either the simple English past tense, or in this case by the perfect tense as is done in the KJV.
However, how is the phrase, "the judgment of Him," to be understood?
It could indicate a simple possessive sense - "His judgment" - or it could mean that God goes on trial, that He faces a judgment - "the judgment of Him" (thV krisewV autou).
The book of Revelation gives a picture of both concepts.
In Chapter 20, John sees the "great white throne" and before this throne of God, stand the "dead," and they are "judged" by "those things which were written in the books, according to their works" (vs. 11-12).
This is God in judgment - "His judgment."
In Chapter 12, after the symbolic representation of a war between "the dragon" and "Michael," a loud voice is heard saying in heaven - "Now is come ... the kingdom of our God, and the power of His Christ (Messiah)" (ver. 10).
Has the kingdom of God, thus God, been in question?
Paul indicates that God abdicated in favor of Christ, "till He hath put all enemies under His feet" (I Cor. 15:24-28). The question follows - Did the sin problem place God on trial? If answered in the affirmative, then Revelation 14:7 could mean as it literally reads - "the judgment of Him."
We shall leave in abeyance any conclusions, but must also note in passing, that in Revelation a single book is introduced - "the book of life" (Rev. 20:12).
This book is also called, "the book of life of the Lamb slain from the foundation of the world" (Rev. 13:8).
Further, since the names of those redeemed are in this book, and evidently not in the "books," Paul's comment to the Corinthian church is significant in a full consideration of any heavenly "judgment." He wrote - "We must all appear before the judgment seat of Christ" (II Cor. 5:10).
2 Cor. {5:10} For we must all appear before the judgment seat ofChrist; that every one may receive the things [done] in [his]body, according to that he hath done, whether [it be] goodor bad.
Turning next to Daniel, let us note Chapter 8 verse 14 which reads:
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
The margin in the KJV indicates that the word translated, "cleansed" in the Hebrew means "justified." Other translations in this final clause read:
Then the sanctuary will be reconsecrated. (NIV) Then the Holy Place will be restored. (REB)Then the sanctuary shall be restored to its rightful state. (RSV)Then the Holy Place shall emerge victorious. (NEB) Then is the holy place declared right. (Young's Literal Translation)
Interestingly, the NKJV translates the verb "shall be cleansed" without a marginal reference to the Hebrew.
In the KJV, there are two marginal notations in this verse both giving the reading of the Hebrew text.
The NKJV retained only one of them, the first.
This could be saying one of two things:
1) That the Hebrew word, nisdaq, can mean, "cleansed," and should be so translated in this instance, or
2) That this word appearing in the Massoretic Hebrew text is incorrect, and that the LXX and the Vulgate should be followed which would have been translated from a different Hebrew and/or Aramaic text of Daniel than the text used by the Massorites.
The first of these possibilities is pressed by theologians at Andrews University as well as other research scholars of the Church. One problem, in determining the meaning of the verb nisdaq, is that it is in the Niphal form in Daniel 8:14, and used only this one time in the Old Testament.
In the Hebrew Lexicon by Brown, Driver and Briggs, the meaning is given in translation as "the holy place shall be put right." Also, "be justified," following Gesenius who so defines the word as well as giving the definition, "vindicated." However, Gesenius makes an interesting comment. Noting the Vulgate he adds - "Not unaptly mundabitur," the Latin verb, "shall be cleansed."
Other linguistic problems involving the entire book of Daniel; which reflect on Daniel 8:14, need to be addressed.
There are Hebrew scholars (Zimmermann and Ginsberg) who contend that the whole of the book of Daniel was originally written in the Aramaic, and that parts of it were translated into the Hebrew.
Ginsberg (Texts and Studies of the Jewish Theological Seminary of America, Vol. XIV, p.41-42) further maintains that the Aramaic word in Daniel 8:14 did mean, "shall be cleansed" as translated by the LXX and Vulgate.
Interestingly, this position of Ginsberg was challenged by an Andrews University scholar, Hans Erbes. It is evident that more exploration needs to be done in regard to linguistics surrounding Daniel 8:14, a key text in any study of the final atonement.
To summarize this linguistic problem, we need to keep in mind that we are discussing three texts of the Sacred Scriptures, one in Hebrew, the Massoretic; two translations, one in Greek, the LXX; and the other in Latin, the Vulgate.
The latter two agree that Daniel 8:14 should read as is given in the KJV and NKJV - "shall be cleansed."
The Massoretic text, which in point of time was last of the three uses a word in the Hebrew that is not used in Leviticus 16 for "cleansed," and which has as its primary meaning, "justified" or "vindicated."
It seems to me that it would be much simpler to accept as a fact that both the LXX and Jerome in the Vulgate were translating from earlier manuscripts than are represented in the Massoretic text as far as the book of Daniel is concerned.
Adventist scholarship, represented in Andrews University and the Biblical Research Institute, seeks to show that "one of the semantic nuances of nisdaq in Hebrew is 'cleanse,' as well as 'restore' and 'vindicate/justify,"' so as to harmonize all three ancient texts.
It would seem however, that the translators of the LXX and Jerome worked from a text of Daniel which read, taher, "cleanse" rather than nisdaq. Gesenius indicates that the adjective form of sadaq is usually translated in the LXX by the Greek word, dikaioV, meaning, "just or righteous." But the LXX does not use a form of dikaioV, but rather, kaqarisqhsetai, which Thayer says is the choice of the LXX for tihar, the Piel form of the Hebrew, "to cleanse."
The Gospel of John -- In a very sharp contention with the Jews over Sabbath observance and His claim to equality with God, Jesus made two pronouncements which relate to the judgment.
He declared:
The Father judgeth no man, but hath committed all judgment (krisin) unto the Son ... Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation (krisin - judgment) but is passed from death unto life. ... And (the Father) hath given Him authority to execute judgment (krisin) also, because He is the Son of man. (John 5:22, 24, 27)
What is Jesus saying? First, let us analyze these words:
1) "The Father judgeth no man." Then the question must be asked, is the "judgment" of Daniel 7:9-10, "the judgment of Him" as Revelation 14:6 can imply?
However, the response to such a conclusion can also be in the form of a question, Why then are the books opened? However, a careful reading discloses that the "dead" are not judged out of "the books" until the judgment of the "great white throne" (Rev. 20:11-12).
This then leaves the question still unanswered - why are the books opened in the judgment that "was set" in Daniel 7?
Into this picture, as noted previously, the prophecies of both Daniel and Revelation inject for consideration "another book" (Rev. 20:12; Dan. 12:1). This is "the book of life" (Rev. 20:12), which if one's name is found therein, he is "delivered" (Dan. 12:1).
This "book" belongs to "the Lamb, slain from the foundation of the world" (Rev. 13:8).
It lists the names of those who "overcome" through "the blood of (that) Lamb" (Rev. 3:5; 12:11). This brings us to the second declaration of Jesus in John 5:22.
2) "The Father ... hath committed all judgment unto the Son," and a reason is given in verse 27, "because He is a Son man" (No article in the Greek text).
First, what is meant by "all" judgment? It is obvious that two aspects of judgment are involved first a determinate involving those "who heareth (Christ's) word and believeth on Him that sent (Him)" (5:24), and secondly, an execution of judgment (v.27).
Paul speaks of Christ's second coming as a time He will take "vengeance on them that obey not the gospel of our Lord Jesus Christ" (II Thess. 1:8).
Are these two "judgments" - determinate and executive - the meaning of "all judgment"? Or is "all" limited to the ones "thatheareth" the word of Jesus and "believeth" in the Father? The context is the question of equality of "honor" to the Father and the Son (v.23).
If this latter meaning is the intent, then those who "hear" and "believe" are placed in the Lamb's book of life, and "do not come into condemnation (krisiV - judgment, whether "determinate," or "executive"); but (have) passed from death unto life."
It needs also to be noted that four verbs, or verbal forms in this verse, in the Greek, are in the present tense while one - "sent" (pempw) - is in the past tense, and the final verb, "is passed" (metabebhken) is in the perfect. This linguistic factor cannot be overlooked in any analysis. If these words of Jesus in John 5 have any meaning at all in the "exploration" of the judgment, it is saying that the words of the hymn, "Safe in the arms of Jesus," is more than mere rhetoric.
Further, this pronouncement of Jesus in John 5 presents a major conflict with a long standing tradition.
Jesus as the Son of man demonstrated His authority to make determinate judgments. To the thief on the Cross, who pled, "Lord, remember me when thou comest into thy kingdom," Jesus replied, "Verily I say to thee today, shalt thou be with me in paradise" (Luke 23:42-43). Jesus gave His judgment that day. The question arises, does that thief have to face an investigative judgment again? If indeed the blood of the Lamb blots out sin, then the thief's sins are no more, and neither his name nor his deeds can be found "in the books," but his name is in "the book."
What would apply to the thief would equally apply to Enoch, Moses, Elijah, and the "many ... saints" which arose at the resurrection of Jesus (Matt. 27:52-53).
{27:52} And the graveswere opened; and many bodies of the saints which sleptarose, {27:53} And came out of the graves after hisresurrection, and went into the holy city, and appeared untomany.
Also included in this picture are the "four living creatures" and twenty-four "elders" who proclaimed of the Lamb - Thou "has redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation" (Rev. 5:9).
The question is simply, do these who have been redeemed have to face a second investigation to see if they can stay in heaven? This is placing them in double jeopardy. Dare we impute to God such an injustice? We dare not, for unto the Son all judgment has been "committed." When He gives the word - as to the dying thief - that word stands.
Further, there can be no question but the sequence which is emphasized in the prophecy of Daniel 7, points to the fact that the judgment pictured in verses 9-10, relates to the time indicated in Daniel 8:14, and that "the judgment," the "cleansing of the sanctuary," and the "final atonement" all focus on the same activity in the plans and purposes of God. It is left to us to carefully reconsider our tradition and bring it into line with all divine revelation involving judgment and the final atonement.
There is one important factor that is often, if not entirely, overlooked. Judgment must begin with the resolution of the issue over which sin began.
The Scripture is clear that sin began with an angel whose responsibilities placed him at the very Throne of God (Eze. 28:14).
It ultimately led to a part of the heavenly host, joining Lucifer in his rebellion against God (Rev. 12:4).
Therefore, we must conclude as a starting point, that there is deep significance to the fact that the prophecy of Daniel 7 regarding the judgment begins with the assembling of the entire angelic host before the Ancient of days.
There is still more exploration to be made. (To be continued)
*******
Such an intense deep study delving into the Greek and the Hebrew words, the meanings from learned scholars. Is this study necessary? I'd say it was very necessary. We can't let our own limited knowledge keep us from studying and learning from those with a broader understanding of originial wording. I deeply appreciate the fact that where a conclusive result cannot be found it is admitted readily. Trying to understand, taking the facts and letting the Holy Spirit guide us to the truth is what we need.
There is a coming judgment and how wonderful to know that if we are faithful to confess to Jesus and repent of our sins that He will cover them with His blood so that His blood is sufficent for us, saving us fully and completely. The cleansing of the saints is underway a cleansing that will one day soon enable us to see our Lord and Savior coming in a great cloud of angels to Redeem us to Him, to take us with Him to Heaven and to take all who have died in Him to heaven with Him as well. Such a wonderful promise we are given and it will a promise soon fulfilled, by the Grace and mercy of our Lord and Savior now and forever.
Amen
In the Hebrew, as we noted in the first paragraph, the word "atonement" is in the plural form - "Day of Atonements" (23:27-28).
{23:27} Also on the tenth [day] of this seventh month [thereshall be] a day of atonement: it shall be an holy convocationunto you; and ye shall afflict your souls, and offer anoffering made by fire unto the LORD. {23:28} And ye shalldo no work in that same day: for it [is] a day of atonement,to make an atonement for you before the LORD your God.
Is this the "majestic plural" thus denoting its prime importance-
or is it simply a plural which is accounting for the multiple objectives obtained ceremonially by the high priestly ministry on that day? (16:33).
{16:33} And he shall make an atonement forthe holy sanctuary, and he shall make an atonement for thetabernacle of the congregation, and for the altar, and heshall make an atonement for the priests, and for all thepeople of the congregation.
The single distinct difference as to how the congregation of Israel was to relate to this day in contrast to the other feast days gives weight to the recognition of the use of the plural form as a "majestic plural."
On each of the other major feast days, the injunction was given - "Ye shall do no servile (occupational) work therein" (23:8, 21, 25, 35, 36) - while for the Day of Atonements, the command was - "Ye shall do no work in that same day" (23:28). This placed the Day of Atonements on the same level as the Sabbath day (23:3).
Not only did the Day of Atonements provide ceremonial cleansing for the people from all their "sins before the Lord" (16:30)
{16:30} For on that day shall [the priest] makean atonement for you, to cleanse you, [that] ye may be cleanfrom all your sins before the LORD.
but it also provided for a judgment to be executed if something was done, and if something was not done:
1) "Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people" (23:29).
{23:29} For whatsoever soul [it be] that shall not beafflicted in that same day, he shall be cut off from amonghis people.
2) "Whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people" (23:30).
{23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people.
How it was determined who did and who didn't is not given in the Biblical record, but some kind of an investigative judgment is implied on the part of God.
The Day of Atonements was thus a day of cleansing and a day of judgment.
This dual aspect of the day is reflected in the prophecies of Daniel (7:10; 8:14), and in the book of Revelation (14:7, 12).
Dan. {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.
Dan. {8:14} And he said untome, Unto two thousand and three hundred days; then shallthe sanctuary be cleansed.
Rev. {14:7} Saying with a loud voice,Fear God, and give glory to him; for the hour of hisjudgment is come: and worship him that made heaven, andearth, and the sea, and the fountains of waters
{14:12} Here is the patience of the saints: here [are]they that keep the commandments of God, and the faith ofJesus.
Revelation and Daniel --
Let us turn our attention to one verse from each of these books.
First, Revelation 14:6-7, which reads:
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth ..., saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come.
Literally, the last clause reads - "Because came the hour of the judgment of Him."
The Greek word for "is come" is hlqen, a second aroist (past tense) indicative, and can be translated by either the simple English past tense, or in this case by the perfect tense as is done in the KJV.
However, how is the phrase, "the judgment of Him," to be understood?
It could indicate a simple possessive sense - "His judgment" - or it could mean that God goes on trial, that He faces a judgment - "the judgment of Him" (thV krisewV autou).
The book of Revelation gives a picture of both concepts.
In Chapter 20, John sees the "great white throne" and before this throne of God, stand the "dead," and they are "judged" by "those things which were written in the books, according to their works" (vs. 11-12).
This is God in judgment - "His judgment."
In Chapter 12, after the symbolic representation of a war between "the dragon" and "Michael," a loud voice is heard saying in heaven - "Now is come ... the kingdom of our God, and the power of His Christ (Messiah)" (ver. 10).
Has the kingdom of God, thus God, been in question?
Paul indicates that God abdicated in favor of Christ, "till He hath put all enemies under His feet" (I Cor. 15:24-28). The question follows - Did the sin problem place God on trial? If answered in the affirmative, then Revelation 14:7 could mean as it literally reads - "the judgment of Him."
We shall leave in abeyance any conclusions, but must also note in passing, that in Revelation a single book is introduced - "the book of life" (Rev. 20:12).
This book is also called, "the book of life of the Lamb slain from the foundation of the world" (Rev. 13:8).
Further, since the names of those redeemed are in this book, and evidently not in the "books," Paul's comment to the Corinthian church is significant in a full consideration of any heavenly "judgment." He wrote - "We must all appear before the judgment seat of Christ" (II Cor. 5:10).
2 Cor. {5:10} For we must all appear before the judgment seat ofChrist; that every one may receive the things [done] in [his]body, according to that he hath done, whether [it be] goodor bad.
Turning next to Daniel, let us note Chapter 8 verse 14 which reads:
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
The margin in the KJV indicates that the word translated, "cleansed" in the Hebrew means "justified." Other translations in this final clause read:
Then the sanctuary will be reconsecrated. (NIV) Then the Holy Place will be restored. (REB)Then the sanctuary shall be restored to its rightful state. (RSV)Then the Holy Place shall emerge victorious. (NEB) Then is the holy place declared right. (Young's Literal Translation)
Interestingly, the NKJV translates the verb "shall be cleansed" without a marginal reference to the Hebrew.
In the KJV, there are two marginal notations in this verse both giving the reading of the Hebrew text.
The NKJV retained only one of them, the first.
This could be saying one of two things:
1) That the Hebrew word, nisdaq, can mean, "cleansed," and should be so translated in this instance, or
2) That this word appearing in the Massoretic Hebrew text is incorrect, and that the LXX and the Vulgate should be followed which would have been translated from a different Hebrew and/or Aramaic text of Daniel than the text used by the Massorites.
The first of these possibilities is pressed by theologians at Andrews University as well as other research scholars of the Church. One problem, in determining the meaning of the verb nisdaq, is that it is in the Niphal form in Daniel 8:14, and used only this one time in the Old Testament.
In the Hebrew Lexicon by Brown, Driver and Briggs, the meaning is given in translation as "the holy place shall be put right." Also, "be justified," following Gesenius who so defines the word as well as giving the definition, "vindicated." However, Gesenius makes an interesting comment. Noting the Vulgate he adds - "Not unaptly mundabitur," the Latin verb, "shall be cleansed."
Other linguistic problems involving the entire book of Daniel; which reflect on Daniel 8:14, need to be addressed.
There are Hebrew scholars (Zimmermann and Ginsberg) who contend that the whole of the book of Daniel was originally written in the Aramaic, and that parts of it were translated into the Hebrew.
Ginsberg (Texts and Studies of the Jewish Theological Seminary of America, Vol. XIV, p.41-42) further maintains that the Aramaic word in Daniel 8:14 did mean, "shall be cleansed" as translated by the LXX and Vulgate.
Interestingly, this position of Ginsberg was challenged by an Andrews University scholar, Hans Erbes. It is evident that more exploration needs to be done in regard to linguistics surrounding Daniel 8:14, a key text in any study of the final atonement.
To summarize this linguistic problem, we need to keep in mind that we are discussing three texts of the Sacred Scriptures, one in Hebrew, the Massoretic; two translations, one in Greek, the LXX; and the other in Latin, the Vulgate.
The latter two agree that Daniel 8:14 should read as is given in the KJV and NKJV - "shall be cleansed."
The Massoretic text, which in point of time was last of the three uses a word in the Hebrew that is not used in Leviticus 16 for "cleansed," and which has as its primary meaning, "justified" or "vindicated."
It seems to me that it would be much simpler to accept as a fact that both the LXX and Jerome in the Vulgate were translating from earlier manuscripts than are represented in the Massoretic text as far as the book of Daniel is concerned.
Adventist scholarship, represented in Andrews University and the Biblical Research Institute, seeks to show that "one of the semantic nuances of nisdaq in Hebrew is 'cleanse,' as well as 'restore' and 'vindicate/justify,"' so as to harmonize all three ancient texts.
It would seem however, that the translators of the LXX and Jerome worked from a text of Daniel which read, taher, "cleanse" rather than nisdaq. Gesenius indicates that the adjective form of sadaq is usually translated in the LXX by the Greek word, dikaioV, meaning, "just or righteous." But the LXX does not use a form of dikaioV, but rather, kaqarisqhsetai, which Thayer says is the choice of the LXX for tihar, the Piel form of the Hebrew, "to cleanse."
The Gospel of John -- In a very sharp contention with the Jews over Sabbath observance and His claim to equality with God, Jesus made two pronouncements which relate to the judgment.
He declared:
The Father judgeth no man, but hath committed all judgment (krisin) unto the Son ... Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation (krisin - judgment) but is passed from death unto life. ... And (the Father) hath given Him authority to execute judgment (krisin) also, because He is the Son of man. (John 5:22, 24, 27)
What is Jesus saying? First, let us analyze these words:
1) "The Father judgeth no man." Then the question must be asked, is the "judgment" of Daniel 7:9-10, "the judgment of Him" as Revelation 14:6 can imply?
However, the response to such a conclusion can also be in the form of a question, Why then are the books opened? However, a careful reading discloses that the "dead" are not judged out of "the books" until the judgment of the "great white throne" (Rev. 20:11-12).
This then leaves the question still unanswered - why are the books opened in the judgment that "was set" in Daniel 7?
Into this picture, as noted previously, the prophecies of both Daniel and Revelation inject for consideration "another book" (Rev. 20:12; Dan. 12:1). This is "the book of life" (Rev. 20:12), which if one's name is found therein, he is "delivered" (Dan. 12:1).
This "book" belongs to "the Lamb, slain from the foundation of the world" (Rev. 13:8).
It lists the names of those who "overcome" through "the blood of (that) Lamb" (Rev. 3:5; 12:11). This brings us to the second declaration of Jesus in John 5:22.
2) "The Father ... hath committed all judgment unto the Son," and a reason is given in verse 27, "because He is a Son man" (No article in the Greek text).
First, what is meant by "all" judgment? It is obvious that two aspects of judgment are involved first a determinate involving those "who heareth (Christ's) word and believeth on Him that sent (Him)" (5:24), and secondly, an execution of judgment (v.27).
Paul speaks of Christ's second coming as a time He will take "vengeance on them that obey not the gospel of our Lord Jesus Christ" (II Thess. 1:8).
Are these two "judgments" - determinate and executive - the meaning of "all judgment"? Or is "all" limited to the ones "thatheareth" the word of Jesus and "believeth" in the Father? The context is the question of equality of "honor" to the Father and the Son (v.23).
If this latter meaning is the intent, then those who "hear" and "believe" are placed in the Lamb's book of life, and "do not come into condemnation (krisiV - judgment, whether "determinate," or "executive"); but (have) passed from death unto life."
It needs also to be noted that four verbs, or verbal forms in this verse, in the Greek, are in the present tense while one - "sent" (pempw) - is in the past tense, and the final verb, "is passed" (metabebhken) is in the perfect. This linguistic factor cannot be overlooked in any analysis. If these words of Jesus in John 5 have any meaning at all in the "exploration" of the judgment, it is saying that the words of the hymn, "Safe in the arms of Jesus," is more than mere rhetoric.
Further, this pronouncement of Jesus in John 5 presents a major conflict with a long standing tradition.
Jesus as the Son of man demonstrated His authority to make determinate judgments. To the thief on the Cross, who pled, "Lord, remember me when thou comest into thy kingdom," Jesus replied, "Verily I say to thee today, shalt thou be with me in paradise" (Luke 23:42-43). Jesus gave His judgment that day. The question arises, does that thief have to face an investigative judgment again? If indeed the blood of the Lamb blots out sin, then the thief's sins are no more, and neither his name nor his deeds can be found "in the books," but his name is in "the book."
What would apply to the thief would equally apply to Enoch, Moses, Elijah, and the "many ... saints" which arose at the resurrection of Jesus (Matt. 27:52-53).
{27:52} And the graveswere opened; and many bodies of the saints which sleptarose, {27:53} And came out of the graves after hisresurrection, and went into the holy city, and appeared untomany.
Also included in this picture are the "four living creatures" and twenty-four "elders" who proclaimed of the Lamb - Thou "has redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation" (Rev. 5:9).
The question is simply, do these who have been redeemed have to face a second investigation to see if they can stay in heaven? This is placing them in double jeopardy. Dare we impute to God such an injustice? We dare not, for unto the Son all judgment has been "committed." When He gives the word - as to the dying thief - that word stands.
Further, there can be no question but the sequence which is emphasized in the prophecy of Daniel 7, points to the fact that the judgment pictured in verses 9-10, relates to the time indicated in Daniel 8:14, and that "the judgment," the "cleansing of the sanctuary," and the "final atonement" all focus on the same activity in the plans and purposes of God. It is left to us to carefully reconsider our tradition and bring it into line with all divine revelation involving judgment and the final atonement.
There is one important factor that is often, if not entirely, overlooked. Judgment must begin with the resolution of the issue over which sin began.
The Scripture is clear that sin began with an angel whose responsibilities placed him at the very Throne of God (Eze. 28:14).
It ultimately led to a part of the heavenly host, joining Lucifer in his rebellion against God (Rev. 12:4).
Therefore, we must conclude as a starting point, that there is deep significance to the fact that the prophecy of Daniel 7 regarding the judgment begins with the assembling of the entire angelic host before the Ancient of days.
There is still more exploration to be made. (To be continued)
*******
Such an intense deep study delving into the Greek and the Hebrew words, the meanings from learned scholars. Is this study necessary? I'd say it was very necessary. We can't let our own limited knowledge keep us from studying and learning from those with a broader understanding of originial wording. I deeply appreciate the fact that where a conclusive result cannot be found it is admitted readily. Trying to understand, taking the facts and letting the Holy Spirit guide us to the truth is what we need.
There is a coming judgment and how wonderful to know that if we are faithful to confess to Jesus and repent of our sins that He will cover them with His blood so that His blood is sufficent for us, saving us fully and completely. The cleansing of the saints is underway a cleansing that will one day soon enable us to see our Lord and Savior coming in a great cloud of angels to Redeem us to Him, to take us with Him to Heaven and to take all who have died in Him to heaven with Him as well. Such a wonderful promise we are given and it will a promise soon fulfilled, by the Grace and mercy of our Lord and Savior now and forever.
Amen
Grace - Justification - Sanctification
Not about the Sanctuary Study, but part of the thought paper--- 2000 May XXXIII 5(00) -- (By William Grotheer)
Two Parables --
In the Gospel of Luke there are two parables of Jesus recorded unique to his Gospel.
The significance and meaning of one is obvious. We shall note it first.
Jesus said:
Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other. (Luke 18:10-14)
The message comes through clear and distinct.
Justification is the free gift of God bestowed in answer to the prayer of faith which recognizes one's sinful condition.
The question then follows, does the forgiven sinner return to his house to live as he lived before?
The answer is, obviously not if he truly loathes the sin he confessed and appreciates the mercy of God which freed him from its guilt.
The unmerited favor of God elicits a love that fulfils the law. But the question is: Does this endeavor to keep the law because of love constitute work merit toward one's salvation? In other words, is sanctification merely the extension of justification, being the contribution of man to his justification?
Here is where the second parable of Jesus enters the picture. He asked:
Which of you, have a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? (But) will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. [NKJV - "I think not"] So likewise, when ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:7-10)
This is sanctification - doing that which it is our duty to do.
Does this accrue merit? Never, because even in doing that which it is our duty to do, there is so much of self woven into our every act, due to the encumbering of our fallen nature, that we can only confess, we are still "unprofitable servants." Servants, yes, but sustained by the grace and mercy of God through the redemption in Christ Jesus we become sons of God.
This is the gospel given to Paul by the risen Lord the proclaim. In the Ephesian letter, Paul not only wrote: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (2:8-9).
But he also follows these verses with these words:
For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (v.10).
We are no longer to walk after the flesh to fulfil the lusts thereof, but after the Spirit to seek "the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This is sanctification - "a work of a lifetime" for one who has been justified by the grace of God. He has been "set apart," consecrated to God, which is the meaning of the word used in the Greek text.
All that is in the world ... is not of the Father" (I John 2:16). But of those whom Jesus intercedes, He prays - "They are not of the world, even as I am not of the world." For these He sanctified Himself "that they also might be sanctified through the truth" (John 17:16, 19). Is their life then filled with "meritorious works"? No, just the things "which (is) our duty to do."
We are still in this "vile body" awaiting the final redemptive act of our Saviour who shall give us a body, "fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:21). He is "the Alpha and Omega" of salvation. He is "made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord" (I Cor.1:30-31).
*******
AMEN AMEN AMEN
Two Parables --
In the Gospel of Luke there are two parables of Jesus recorded unique to his Gospel.
The significance and meaning of one is obvious. We shall note it first.
Jesus said:
Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other. (Luke 18:10-14)
The message comes through clear and distinct.
Justification is the free gift of God bestowed in answer to the prayer of faith which recognizes one's sinful condition.
The question then follows, does the forgiven sinner return to his house to live as he lived before?
The answer is, obviously not if he truly loathes the sin he confessed and appreciates the mercy of God which freed him from its guilt.
The unmerited favor of God elicits a love that fulfils the law. But the question is: Does this endeavor to keep the law because of love constitute work merit toward one's salvation? In other words, is sanctification merely the extension of justification, being the contribution of man to his justification?
Here is where the second parable of Jesus enters the picture. He asked:
Which of you, have a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? (But) will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. [NKJV - "I think not"] So likewise, when ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:7-10)
This is sanctification - doing that which it is our duty to do.
Does this accrue merit? Never, because even in doing that which it is our duty to do, there is so much of self woven into our every act, due to the encumbering of our fallen nature, that we can only confess, we are still "unprofitable servants." Servants, yes, but sustained by the grace and mercy of God through the redemption in Christ Jesus we become sons of God.
This is the gospel given to Paul by the risen Lord the proclaim. In the Ephesian letter, Paul not only wrote: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (2:8-9).
But he also follows these verses with these words:
For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (v.10).
We are no longer to walk after the flesh to fulfil the lusts thereof, but after the Spirit to seek "the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This is sanctification - "a work of a lifetime" for one who has been justified by the grace of God. He has been "set apart," consecrated to God, which is the meaning of the word used in the Greek text.
All that is in the world ... is not of the Father" (I John 2:16). But of those whom Jesus intercedes, He prays - "They are not of the world, even as I am not of the world." For these He sanctified Himself "that they also might be sanctified through the truth" (John 17:16, 19). Is their life then filled with "meritorious works"? No, just the things "which (is) our duty to do."
We are still in this "vile body" awaiting the final redemptive act of our Saviour who shall give us a body, "fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:21). He is "the Alpha and Omega" of salvation. He is "made unto us wisdom, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord" (I Cor.1:30-31).
*******
AMEN AMEN AMEN
Friday, January 2, 2009
The Sanctuary Study Pt. 20
More on the Sanctuary Service - this time on the Final Atonement
2000 May XXXIII 5(00) -- The Final Atonement - Part 1 -- Editor's Preface (William Grotheer)-- This issue of WWN is different than any previous issue. It will be a true "thought paper," as others have been.
A "thought paper is written to stimulate thinking.
It is not perceived as an infallible or dogmatic pronouncement on the subject discussed, but rather a discussion of the subject from a viewpoint not previously investigated.
In this issue, we intend not only to stimulate thinking but also to explore as far as possible all texts which relate to the subject of the Final Atonement.
It is admitted from the start that in so doing, there is the possibility that cherished traditional concepts will come under close scrutiny. It is also possible that some of these traditions will be found to be at variance with the Biblical data. This has been the record of religious contention in all time. This was a key factor of conflict between Christ and the Pharisees of His day. (Matt. 15:2-3).
Is not the counsel given in connection with the 1888 experience still apropos today? It read: "If the pillars of our faith will not stand the test of investigation, it is time that we knew it. There must be no spirit of Pharisaism cherished among us" (TM. p. 107).
Standing as we are at the end of time with the coming of the Great High Priest as King of kings and Lord of lords, should we not carefully explore every aspect of the Final Atonement?
Since the book of Revelation (15:8) indicates a brief period of time between the close of the High Priestly ministry of Christ and His return as King of kings during which the saints must live in the sight of a holy God without an Intercessor, should we not be sure that our position is truly Biblically sustainable?
This issue will not complete our intended study on the subject of the Final Atonement: others will follow.
"Review, and then Review again, and Review all that you've Reviewed"
The Final Atonement - Part 1--
The typical services of the Wilderness Sanctuary evidenced a dual atonement. The convicted sinner who brought the prescribed offering in confession of his guilt was, through the ministry of the officiating priest, forgiven.
The text reads - "The priest shall make an atonement for him as concerning his sin, and it shall be forgiven him" (Lev. 4:26).
The second atonement was typified in an annual yearly service. The tenth day of the seventh month was called the "Day of Atonements" (Plural in the Hebrew, Leviticus 23:27-28). On that day the High Priest alone ministered an atonement which resulted in cleansing. The text reads - "For on that day shall (the high priest) make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord" (Lev.16:30).
It was around these typical services and their anti-typical significance that the present theological crisis in Adventism evolved. Following the Great Disappointment, a small group seeking to find an answer as to why Jesus did not return according to expectation on October 22, 1844 turned their attention once again to the services of the wilderness Sanctuary. The message as had been given by William Miller was focused in the summer of 1844 on Daniel 8:14 - "Unto two thousand and three hundred days, then shall the sanctuary be cleansed" - and was related to the annual date for the Day of Atonement - "the tenth day of the seventh month."
One who had embraced this message, 0. R. L. Crosier, after the disappointment, produced a lengthy and detailed study on "The Sanctuary." In this study, he designated the two atonements of the typical services as "the individual atonement" and "the National Atonement."
In meeting objections to his emphasis of the National Atonement as the answer to the Disappointment, he rejected the position taken by the mainline churches' theologians, that the atonement had been completed at the cross. In doing so, he denied that there was an atonement made at the cross, holding that the cross was merely the sacrifice by which the atonement was made in the sanctuary in heaven by Christ as the great High Priest.
The early pioneers of Adventism adopted Crosier's position publishing his study in 1850, along with other articles, in a 48 page pamphlet called the Advent Review.
In 1853 into all unsold copies, James White "tipped" a leaf which contained this comment regarding the Crosier study - "The subject of the sanctuary should be carefully examined, as it lies at the foundation of our faith and hope." The 1872 Statement of Beliefs, the first to be drawn up after the organization of the Seventh-day Adventist Church in 1863, echoed Crosier's position. It read concerning Jesus Christ - He "ascended on high to be our only mediator in the sanctuary in Heaven, where with His own blood He makes atonement for our sins; which atonement so far as being made on the cross, was but the offering of the sacrifice, is the very last portion of His work as priest" (Article II).
During the 1955-1956 Conferences with the Evangelicals, the Adventist conferees not only adopted the position that the atonement was completed on Calvary, but denied the final atonement, thus reversing the original position.
In the published answer to questions asked by the Evangelicals, Questions on Doctrine, the new position taken is stated with emphasis: Adventists do not hold any theory of a dual atonement. "Christ hath redeemed us" (Gal. 3:13) once for all" (Heb.10:10). (p.390)
This denial of faith ruptured Adventism.
If the Adventist conferees really were convicted that the positions of the Evangelicals had merit, then the only honest approach would have been to say, "It appears we have some 'home work' to do, so that our positions harmonize with the Word of God." Then there should have followed a prayerful and diligent study of the Word to bring our doctrinal concepts into harmony with the revealed truths of the types and their fulfilment in the reality of Jesus' sacrifice and high priestly ministry. There should have been no abandonment of the original position, nor a denial of the faith, until such was done. It is true that research was permitted, as in the case of Dr. Desmond Ford, but it was to defend a position assumed, not to discover truth. In this there is a distinct difference.
It is our objective in this "review" of the final atonement to:
1) Consider the Scriptural facts and data given regarding the typical Day of Atonement; and2) Note other texts which contribute to the questions raised which reflect on traditional perceptions. After examining carefully the questions and problems which surface from the data thus obtained, we will detail the actual services performed on that day by the high priest.
Leviticus 23 -- The 23rd chapter of Leviticus lists with instructions "the feasts of the Lord, even holy convocations" which were to be observed during the ceremonial year beginning with the Passover on the fourteenth day of the first month (vs 4-5).
The anti-typical fulfilment of this "feast of the Lord" is noted in the New Testament.
Paul writing to the Corinthian church declared, "Christ our passover is sacrificed for us" (I Cor. 5:7).
Thus this ceremonial year of ancient Israel as outlined in the services of the wilderness Sanctuary could serve as an overlay of the Christian era beginning with the sacrifice of the Lamb of God and finding Its climax in the High Priestly ministry of Jesus Christ during the anti-typical Day of. Atonement.
*******
We agree that it's important to understand what the Bible is revealing to us through the Holy Spirit. We are given the Word of God and we are told to study. To me the Sanctuary study is obviously important as I've looked up everything I could on what William Grotheer, a biblical scholar as written on it and I'm trying to incorporate it into my own study so I can comprehend better. The Bible is our first standard and to the Bible all this has to go. I want to understand what Christ is doing in Heaven for us right now as our High Priest. I want to comprehend all I can because I believe our time here on earth is fast running out and it's very important we know what's going to happen to the best of our abilities.
People grab up the prophecies and formulate all sorts of theories on things and that's not a bad thing it's a good thing if it has people studying their Bibles for truths. Prophecies are very important to study and so is anything that has to do with our futures.
Understanding where Christ is now and what He is doing prior to His soon return is important.
The Sanctuary service was given to God's people for a reason to point to the way of their Salvation. Man had fallen away from God, from their intended purpose of existence. God wanted man to have a way to return to their intended purpose. Our lives now are all about returning to God and our intended purpose in Him.
God gave us the Sanctuary service pointing the way to restoration. Restoration is found in Jesus as typified. We know that our salvation is found in Jesus and we are told so much about living in Him. Understanding the Final Atonement so we can understand our typified own ending leading to our final restoration with God is very important.
This study is going to continue for awhile because *I* need to study and understand.
More tomorrow by the grace of our Savior and Lord Jesus Christ.
Amen.
2000 May XXXIII 5(00) -- The Final Atonement - Part 1 -- Editor's Preface (William Grotheer)-- This issue of WWN is different than any previous issue. It will be a true "thought paper," as others have been.
A "thought paper is written to stimulate thinking.
It is not perceived as an infallible or dogmatic pronouncement on the subject discussed, but rather a discussion of the subject from a viewpoint not previously investigated.
In this issue, we intend not only to stimulate thinking but also to explore as far as possible all texts which relate to the subject of the Final Atonement.
It is admitted from the start that in so doing, there is the possibility that cherished traditional concepts will come under close scrutiny. It is also possible that some of these traditions will be found to be at variance with the Biblical data. This has been the record of religious contention in all time. This was a key factor of conflict between Christ and the Pharisees of His day. (Matt. 15:2-3).
Is not the counsel given in connection with the 1888 experience still apropos today? It read: "If the pillars of our faith will not stand the test of investigation, it is time that we knew it. There must be no spirit of Pharisaism cherished among us" (TM. p. 107).
Standing as we are at the end of time with the coming of the Great High Priest as King of kings and Lord of lords, should we not carefully explore every aspect of the Final Atonement?
Since the book of Revelation (15:8) indicates a brief period of time between the close of the High Priestly ministry of Christ and His return as King of kings during which the saints must live in the sight of a holy God without an Intercessor, should we not be sure that our position is truly Biblically sustainable?
This issue will not complete our intended study on the subject of the Final Atonement: others will follow.
"Review, and then Review again, and Review all that you've Reviewed"
The Final Atonement - Part 1--
The typical services of the Wilderness Sanctuary evidenced a dual atonement. The convicted sinner who brought the prescribed offering in confession of his guilt was, through the ministry of the officiating priest, forgiven.
The text reads - "The priest shall make an atonement for him as concerning his sin, and it shall be forgiven him" (Lev. 4:26).
The second atonement was typified in an annual yearly service. The tenth day of the seventh month was called the "Day of Atonements" (Plural in the Hebrew, Leviticus 23:27-28). On that day the High Priest alone ministered an atonement which resulted in cleansing. The text reads - "For on that day shall (the high priest) make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord" (Lev.16:30).
It was around these typical services and their anti-typical significance that the present theological crisis in Adventism evolved. Following the Great Disappointment, a small group seeking to find an answer as to why Jesus did not return according to expectation on October 22, 1844 turned their attention once again to the services of the wilderness Sanctuary. The message as had been given by William Miller was focused in the summer of 1844 on Daniel 8:14 - "Unto two thousand and three hundred days, then shall the sanctuary be cleansed" - and was related to the annual date for the Day of Atonement - "the tenth day of the seventh month."
One who had embraced this message, 0. R. L. Crosier, after the disappointment, produced a lengthy and detailed study on "The Sanctuary." In this study, he designated the two atonements of the typical services as "the individual atonement" and "the National Atonement."
In meeting objections to his emphasis of the National Atonement as the answer to the Disappointment, he rejected the position taken by the mainline churches' theologians, that the atonement had been completed at the cross. In doing so, he denied that there was an atonement made at the cross, holding that the cross was merely the sacrifice by which the atonement was made in the sanctuary in heaven by Christ as the great High Priest.
The early pioneers of Adventism adopted Crosier's position publishing his study in 1850, along with other articles, in a 48 page pamphlet called the Advent Review.
In 1853 into all unsold copies, James White "tipped" a leaf which contained this comment regarding the Crosier study - "The subject of the sanctuary should be carefully examined, as it lies at the foundation of our faith and hope." The 1872 Statement of Beliefs, the first to be drawn up after the organization of the Seventh-day Adventist Church in 1863, echoed Crosier's position. It read concerning Jesus Christ - He "ascended on high to be our only mediator in the sanctuary in Heaven, where with His own blood He makes atonement for our sins; which atonement so far as being made on the cross, was but the offering of the sacrifice, is the very last portion of His work as priest" (Article II).
During the 1955-1956 Conferences with the Evangelicals, the Adventist conferees not only adopted the position that the atonement was completed on Calvary, but denied the final atonement, thus reversing the original position.
In the published answer to questions asked by the Evangelicals, Questions on Doctrine, the new position taken is stated with emphasis: Adventists do not hold any theory of a dual atonement. "Christ hath redeemed us" (Gal. 3:13) once for all" (Heb.10:10). (p.390)
This denial of faith ruptured Adventism.
If the Adventist conferees really were convicted that the positions of the Evangelicals had merit, then the only honest approach would have been to say, "It appears we have some 'home work' to do, so that our positions harmonize with the Word of God." Then there should have followed a prayerful and diligent study of the Word to bring our doctrinal concepts into harmony with the revealed truths of the types and their fulfilment in the reality of Jesus' sacrifice and high priestly ministry. There should have been no abandonment of the original position, nor a denial of the faith, until such was done. It is true that research was permitted, as in the case of Dr. Desmond Ford, but it was to defend a position assumed, not to discover truth. In this there is a distinct difference.
It is our objective in this "review" of the final atonement to:
1) Consider the Scriptural facts and data given regarding the typical Day of Atonement; and2) Note other texts which contribute to the questions raised which reflect on traditional perceptions. After examining carefully the questions and problems which surface from the data thus obtained, we will detail the actual services performed on that day by the high priest.
Leviticus 23 -- The 23rd chapter of Leviticus lists with instructions "the feasts of the Lord, even holy convocations" which were to be observed during the ceremonial year beginning with the Passover on the fourteenth day of the first month (vs 4-5).
The anti-typical fulfilment of this "feast of the Lord" is noted in the New Testament.
Paul writing to the Corinthian church declared, "Christ our passover is sacrificed for us" (I Cor. 5:7).
Thus this ceremonial year of ancient Israel as outlined in the services of the wilderness Sanctuary could serve as an overlay of the Christian era beginning with the sacrifice of the Lamb of God and finding Its climax in the High Priestly ministry of Jesus Christ during the anti-typical Day of. Atonement.
*******
We agree that it's important to understand what the Bible is revealing to us through the Holy Spirit. We are given the Word of God and we are told to study. To me the Sanctuary study is obviously important as I've looked up everything I could on what William Grotheer, a biblical scholar as written on it and I'm trying to incorporate it into my own study so I can comprehend better. The Bible is our first standard and to the Bible all this has to go. I want to understand what Christ is doing in Heaven for us right now as our High Priest. I want to comprehend all I can because I believe our time here on earth is fast running out and it's very important we know what's going to happen to the best of our abilities.
People grab up the prophecies and formulate all sorts of theories on things and that's not a bad thing it's a good thing if it has people studying their Bibles for truths. Prophecies are very important to study and so is anything that has to do with our futures.
Understanding where Christ is now and what He is doing prior to His soon return is important.
The Sanctuary service was given to God's people for a reason to point to the way of their Salvation. Man had fallen away from God, from their intended purpose of existence. God wanted man to have a way to return to their intended purpose. Our lives now are all about returning to God and our intended purpose in Him.
God gave us the Sanctuary service pointing the way to restoration. Restoration is found in Jesus as typified. We know that our salvation is found in Jesus and we are told so much about living in Him. Understanding the Final Atonement so we can understand our typified own ending leading to our final restoration with God is very important.
This study is going to continue for awhile because *I* need to study and understand.
More tomorrow by the grace of our Savior and Lord Jesus Christ.
Amen.
Thursday, January 1, 2009
The Sanctuary Study Pt. 19
The Services of the Sanctuary Study continue.
Understanding the service of the Sanctuary is important. We were given a type to prefigure the actual. Jesus is our sacrifice, very few who believe in God will debate that Jesus died for us. Very few will debate that Jesus is our savior, He died in our place taking our sins upon Him so we may be forgiven by Him and made acceptable to God, made At-one with God. For a service that was enacted thousands of years before Christ as a type that would be fulfilled in his coming- living and dying, living again for us, we need to understand this to the best of our ability. To ignore it as something that never mattered, that doesn't matter is to hide our heads in the sand. Let's try to understand this better with the help of someone who has studied it extensively using the Bible as his guide.
Thought Paper -- 2000 Apr XXXIII 4(00) -- William Grotheer
The Sin Offerings --
The sin offerings are defined in Leviticus 4.
Again it must be emphasized that these offerings covered in a ceremonial aspect only sins of "'ignorance" (4:1)
...which at the time when committed the sinner was not conscience that he had sinned (4:28).
The purposeful sin was not provided for in the ceremonial sacrifices.
David was well aware of this when after his sin of adultery compounded by murder, he acknowledged, "For Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering" (Ps. 51:16).
Paul emphasized this weakness in the ceremonial law when he presented Jesus in the Jewish synagogue at Antioch in Pisidia. He said:
Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things from which ye could not be justified by the law of Moses. (Acts 13:38-39)
This emphasizes the fact that the law of Moses could not take away sin, and that the services were but "examples and shadows" of the heavenly reality in and through Jesus Christ "who was delivered for our offences, and raised for our justification" (Rom. 4:25).
He ministered on earth as a common priest of a different order than the Aaronic, and now in the heavenly sanctuary, He continues as our great High Priest after the Order of Meichisedec. (Heb. 7:21).
The sin offerings of Leviticus 4 are divided into four categories -
1) The High Priest when he sinned in such a way "so as to bring guilt on the people" (4:3 ARV)
2) The whole congregation.
3) The rulers.
4) And the common people.
There are common factors in all four categories.
The first is the act in each instance of laying the hand upon the head of ihe designated sacrifice, whether it be the individual sinner or the elders of Israel in case the whole congregation sinned. (4:4, 15, 24, 29, 33)
This represented confession, transfer, and dependence on the part of the offerer(s). This last representation is not readily perceived inasmuch as we think of the laying on of the hand the same as is done in anointing the sick, or consecrating one to an holy office. The word used In the Hebrew - samach - "shall lay" is used In Ps. 88:7 where It is translated - "Thy wrath lieth hard upon me;" and in Amos 5:19 translated, leaned, implying full weight. Gesenius in commenting on the use of the word in Leviticus states the meaning as "to lay the hand upon anything, so as to lean upon it." Then the offerer had to slay the victim. His sin caused the necessity for the animal to die.
This typical point dare not be overlooked. I have contributed to the murder of the Lord Jesus Christ; I, too, have sinned and do sin.
The second common factor in three of the four categories of the sin offering is the fact that through the ministration of the priest, forgiveness resulted to the sinner (4:20, 26, 31, 35).
He cannot forgive himself; he must trust in the forgiveness extended through the mediation of the priest.
In the interpretation of this symbol, we see the gulf between Romanism and Protestantism.
The Protestant accepting it as typical, perceives the priestly ministry of Jesus Christ, while Romanism adopting it in a literal sense interposes a human mediatorial system between the sinner and God.
It is in the priestly ministry of the sin offerings that distinctions are made in the four categories.
When the High Priest ("the priest that is anointed") sins so as to bring guilt on the people, or the whole congregation sins, it was a corporate sin. The blood of the sin offering - a bullock - was mediated by the high priest (4:16). The blood was taken within the sanctuary and sprinkled before the veil that separated the holy from the most holy place. A record of confession was finger printed on the horns of the altar of incense. The remainder of the blood was poured at the base of the altar in the court (4:17-18). Only certain parts of the sacrificed bullock were burned on the altar. The rest was carried without the camp and burned "where the ashes are poured out" (4:8-12).
When the ruler, or common person sinned, the common priest ministered the sacrifice. The blood was not taken within the sanctuary, but a record of the confession was finger printed on the horns of the altar in the court, and the balance of the blood was poured at its base (4:25). A special law was given concerning the sin offering for a ruler or common person. It read: This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: It is most holy. The priest that oftereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation (6:25-26).
Certain points need to be itemized:
1) The place where the sin offering was killed was the same "where the burnt offering was killed." This was at "the door of the tabernacle of the congregration before the Lord" (1:3).
2) The whole of this priestly ministry was done "in the court," and
3) The common priest became a sin bearer by eating of the offering to which the sin had been transferred by the sinner.
Nowhere in the typical services was provision made for the common priest to transfer this sin that he carried to the sanctuary. He accepted it and bore it in the court of the tabernacle of the congregation.
The antitypical significance of this law of the sin offering needs to be carefully studied. In the symbolism, the court is the earth (Rev. 11:2).
{11:2}But the court which is without the temple leave out, andmeasure it not; for it is given unto the Gentiles: and the holycity shall they tread under foot forty [and] two months.
To this earth Christ came, partaking of our flesh and blood (Heb. 2:14).
{2:14} Forasmuch then as thechildren are partakers of flesh and blood, he also himselflikewise took part of the same; that through death he mightdestroy him that had the power of death, that is, the devil;
Paul writes that God "hath made Him to be sin for us" (II Cor. 5:21).
{5:21} For he hath made him [to be] sinfor us, who knew no sin; that we might be made therighteousness of God in him.
Further, since "it is of necessity that (Christ) have somewhat also to offer" before He could become high priest (Heb. 8:3)
{8:3} For every highpriest is ordained to offer gifts and sacrifices: wherefore [itis] of necessity that this man have somewhat also to offer.
... and since He could not be a priest in the Hebrew temple because he was of the tribe of Judah and not of the house of Aaron, He ministered as a common priest during His earthly life on the journey to the Cross. (See Hebrews 7:12-16; 8:4)
{7:12} For the priesthood being changed, there is made ofnecessity a change also of the law. {7:13} For he of whomthese things are spoken pertaineth to another tribe, of whichno man gave attendance at the altar. {7:14} For [it is]evident that our Lord sprang out of Juda; of which tribeMoses spake nothing concerning priesthood. {7:15} And itis yet far more evident: for that after the similitude ofMelchisedec there ariseth another priest, {7:16} Who ismade, not after the law of a carnal commandment, but afterthe power of an endless life.
{8:4} For if he were on earth, he should not be a priest,seeing that there are priests that offer gifts according to thelaw.
The highest atonement the common priest could minister was the atonement of forgiveness (Lev.4:31). This Christ made plain that He as the Son of man could do. To the man who had been let down through the roof, Jesus said - "Man, thy sins are forgiven thee" (Luke 5:20). The scribes and Pharisees present began reasoning in their minds that this was blasphemous. When Jesus perceived their thinking, He declared: What reason ye in your hearts? Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? But that ye may know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. And immediately he rose up before them. (Luke 5:22-25)
This distinction in the type needs more and careful study.
The common priest ministered the sin offering for the individual;
the high priest for the corporate sins of the nation.
The atonement of forgiveness for the individual was consummated at the Altar in the court,
and the ultimate sin transfer was to the common priest where it stopped.
The blood of corporate confession was taken within the sanctuary by the high priest and the confession recorded there.
Why the difference, and what is this difference in type telling us? This is an area for continued study.
We suggest that the symbolism used in the transfer of sin and the forgiveness extended to the individual in the court but echoes the thought that the highest place man of himself can attain is at the foot of the cross where he can look "up to the One who died to save him," and "rejoice with fullness of joy; for his sins are pardoned."
Consideration also needs to be given to the category in which the priest as an individual sinner would be classified. In Numbers 3:32, "Eleazar the son of Aaron" is placed as "chief over the chief of the Levites." This word, "chief" (nahsee') is the same word as is used in Leviticus 4 for "ruler" (v. 22). When a priest sinned, his offering would be mediated through a common priest, and thus the confession and atonement of forgiveness would be culminated in the court at the Altar of Burnt Offering, the same as for any other ruler, chief, or prince.
In their official capacity as ministering common priests, Moses declared plainly to "Eleazar and Ithamar, sons of Aaron" - "God hath given it you to bear the iniquity of the congregation to make atonement for them before the Lord" (Lev. 10:17). "To bear" does not mean "to transfer." Christ as the Lamb of God bore the sins of the world. (Isa. 53:11; John 1:29, margin). Christ did not transfer what He took. Any endeavor to transfer to the sanctuary the sin the common priest assumed symbolically by eating of the sin offering of a ruler, or a common person is without Scriptural basis. Nowhere on record is there a single incident recorded of such a transfer. To do so would destroy the type of the ministry of Jesus Christ as a common priest before His elevation to the office of High Priest after His resurrection.
Other Facets -- In the "law of the sin offering," it is stated of the sin offering - "It is most holy" (Lev. 6:25). One reacts in amazement. The animal upon which sin was confessed - "most holy"? Yes, and it was that victim of which the common priest was to eat in providing the atonement of forgiveness for the sinner. It stands as a symbol of Him who partook of our fallen nature and whose "soul" was made "an offering for sin" (Isa. 53:10). Though bearing our nature, He was most holy. Even a demon when confronted by Jesus cried out - "I know thee who thou art: the Holy One of God" (Luke 4:34).
In discussing above the first act the sinner did in bringing his sin offering, that of laying his hand on the victim's head, we noted that it represented confession, transfer and dependence (p.4). There we emphasized the dependence aspect, but the other aspects need also to be enlarged upon. The confession was not to be a general confession but was required to be specific. Beside the sin offerings, there were trespass offerings. In the presentation of these offerings, the rule was stated - "It shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing" (Lev. 5:5). The same would apply to the sin offerings. In the New Testament, "confession" is the one condition given for forgiveness. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Closely connected with confession is transfer. Since we can neither forgive ourselves, nor bear the consequence of our sins, the guilt and its penalty must be borne by someone else. In the typical services outlined for the wilderness sanctuary, there was transferred either to the sanctuary, or to the common priest the guilt of sin via the prescribed victim. Now was this done so as to record sin, or was it the record of confession of a sin already recorded? The specifics of these ceremonial offerings limited the sin to "ignorance" Lev. 4:2), and that when convicted, the sinner responded with the designated offering (4:23, 28). The sin had already been committed, and the record made. If the sin offering was the means whereby the sin was placed on record, then the best way to have no sin registered against one was not to bring a sin offering.
Another question needs to be raised regarding the blood of the sin offering. Did it defile the sanctuary? I find no Scriptural record so stating. How can the blood of that which is declared to be "most holy" defile? In fact, there is on record the rule that if a man does not avail himself of the provisions of the ceremonial code in regard to uncleanness, he shall be cut off from the congregation "because he hath defiled the: sanctuury of the Lord" (Numbers 19:20). This was concerning the provisions of the offering of the red heifer. Thus it would appear that failure to bring the prescribed offering would defile rather than the blood of the sin offering brought. It is also of note that the blood of any sin offering which required the laying on of the hand in confession is involved with the registry of guilt and confession, while the blood of the sin offerings on the Day of Atonement on which no hand was laid in confession, cleansed not only the sanctuary, but also was "for the priests, and for all the people of the congregation" (Lev. 16:33). But this must await another "Review."
1) All transliterations from the Hebrew in the above article are taken from the Englishman's Hebrew and Chaldee Concordance.
***
Our sins are forgiven by Jesus, He took on our sins. We need to continue to confess our sins to Jesus a priest unlike any other and the only priest that can save us. Confessing our sins to any other is pointless. We are saved only by Jesus. This has to be an active confession because without an active confession we cannot be forgive. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
If we confess.
Before Jesus confessing was a prelude before transferring sin. After Jesus it is the same, only our sin transfer goes onto Jesus, not an animal.
There is just so much to absorb here. May God help us to understand what we need to know of His great and wonderful plan for us. May we make it a reality in our lives not something fictional. By the grace of Jesus, by the mercy of our Lord and Savior, may we all be blessed by the Holy Spirit's guidance.
Amen.
Understanding the service of the Sanctuary is important. We were given a type to prefigure the actual. Jesus is our sacrifice, very few who believe in God will debate that Jesus died for us. Very few will debate that Jesus is our savior, He died in our place taking our sins upon Him so we may be forgiven by Him and made acceptable to God, made At-one with God. For a service that was enacted thousands of years before Christ as a type that would be fulfilled in his coming- living and dying, living again for us, we need to understand this to the best of our ability. To ignore it as something that never mattered, that doesn't matter is to hide our heads in the sand. Let's try to understand this better with the help of someone who has studied it extensively using the Bible as his guide.
Thought Paper -- 2000 Apr XXXIII 4(00) -- William Grotheer
The Sin Offerings --
The sin offerings are defined in Leviticus 4.
Again it must be emphasized that these offerings covered in a ceremonial aspect only sins of "'ignorance" (4:1)
...which at the time when committed the sinner was not conscience that he had sinned (4:28).
The purposeful sin was not provided for in the ceremonial sacrifices.
David was well aware of this when after his sin of adultery compounded by murder, he acknowledged, "For Thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering" (Ps. 51:16).
Paul emphasized this weakness in the ceremonial law when he presented Jesus in the Jewish synagogue at Antioch in Pisidia. He said:
Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things from which ye could not be justified by the law of Moses. (Acts 13:38-39)
This emphasizes the fact that the law of Moses could not take away sin, and that the services were but "examples and shadows" of the heavenly reality in and through Jesus Christ "who was delivered for our offences, and raised for our justification" (Rom. 4:25).
He ministered on earth as a common priest of a different order than the Aaronic, and now in the heavenly sanctuary, He continues as our great High Priest after the Order of Meichisedec. (Heb. 7:21).
The sin offerings of Leviticus 4 are divided into four categories -
1) The High Priest when he sinned in such a way "so as to bring guilt on the people" (4:3 ARV)
2) The whole congregation.
3) The rulers.
4) And the common people.
There are common factors in all four categories.
The first is the act in each instance of laying the hand upon the head of ihe designated sacrifice, whether it be the individual sinner or the elders of Israel in case the whole congregation sinned. (4:4, 15, 24, 29, 33)
This represented confession, transfer, and dependence on the part of the offerer(s). This last representation is not readily perceived inasmuch as we think of the laying on of the hand the same as is done in anointing the sick, or consecrating one to an holy office. The word used In the Hebrew - samach - "shall lay" is used In Ps. 88:7 where It is translated - "Thy wrath lieth hard upon me;" and in Amos 5:19 translated, leaned, implying full weight. Gesenius in commenting on the use of the word in Leviticus states the meaning as "to lay the hand upon anything, so as to lean upon it." Then the offerer had to slay the victim. His sin caused the necessity for the animal to die.
This typical point dare not be overlooked. I have contributed to the murder of the Lord Jesus Christ; I, too, have sinned and do sin.
The second common factor in three of the four categories of the sin offering is the fact that through the ministration of the priest, forgiveness resulted to the sinner (4:20, 26, 31, 35).
He cannot forgive himself; he must trust in the forgiveness extended through the mediation of the priest.
In the interpretation of this symbol, we see the gulf between Romanism and Protestantism.
The Protestant accepting it as typical, perceives the priestly ministry of Jesus Christ, while Romanism adopting it in a literal sense interposes a human mediatorial system between the sinner and God.
It is in the priestly ministry of the sin offerings that distinctions are made in the four categories.
When the High Priest ("the priest that is anointed") sins so as to bring guilt on the people, or the whole congregation sins, it was a corporate sin. The blood of the sin offering - a bullock - was mediated by the high priest (4:16). The blood was taken within the sanctuary and sprinkled before the veil that separated the holy from the most holy place. A record of confession was finger printed on the horns of the altar of incense. The remainder of the blood was poured at the base of the altar in the court (4:17-18). Only certain parts of the sacrificed bullock were burned on the altar. The rest was carried without the camp and burned "where the ashes are poured out" (4:8-12).
When the ruler, or common person sinned, the common priest ministered the sacrifice. The blood was not taken within the sanctuary, but a record of the confession was finger printed on the horns of the altar in the court, and the balance of the blood was poured at its base (4:25). A special law was given concerning the sin offering for a ruler or common person. It read: This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: It is most holy. The priest that oftereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation (6:25-26).
Certain points need to be itemized:
1) The place where the sin offering was killed was the same "where the burnt offering was killed." This was at "the door of the tabernacle of the congregration before the Lord" (1:3).
2) The whole of this priestly ministry was done "in the court," and
3) The common priest became a sin bearer by eating of the offering to which the sin had been transferred by the sinner.
Nowhere in the typical services was provision made for the common priest to transfer this sin that he carried to the sanctuary. He accepted it and bore it in the court of the tabernacle of the congregation.
The antitypical significance of this law of the sin offering needs to be carefully studied. In the symbolism, the court is the earth (Rev. 11:2).
{11:2}But the court which is without the temple leave out, andmeasure it not; for it is given unto the Gentiles: and the holycity shall they tread under foot forty [and] two months.
To this earth Christ came, partaking of our flesh and blood (Heb. 2:14).
{2:14} Forasmuch then as thechildren are partakers of flesh and blood, he also himselflikewise took part of the same; that through death he mightdestroy him that had the power of death, that is, the devil;
Paul writes that God "hath made Him to be sin for us" (II Cor. 5:21).
{5:21} For he hath made him [to be] sinfor us, who knew no sin; that we might be made therighteousness of God in him.
Further, since "it is of necessity that (Christ) have somewhat also to offer" before He could become high priest (Heb. 8:3)
{8:3} For every highpriest is ordained to offer gifts and sacrifices: wherefore [itis] of necessity that this man have somewhat also to offer.
... and since He could not be a priest in the Hebrew temple because he was of the tribe of Judah and not of the house of Aaron, He ministered as a common priest during His earthly life on the journey to the Cross. (See Hebrews 7:12-16; 8:4)
{7:12} For the priesthood being changed, there is made ofnecessity a change also of the law. {7:13} For he of whomthese things are spoken pertaineth to another tribe, of whichno man gave attendance at the altar. {7:14} For [it is]evident that our Lord sprang out of Juda; of which tribeMoses spake nothing concerning priesthood. {7:15} And itis yet far more evident: for that after the similitude ofMelchisedec there ariseth another priest, {7:16} Who ismade, not after the law of a carnal commandment, but afterthe power of an endless life.
{8:4} For if he were on earth, he should not be a priest,seeing that there are priests that offer gifts according to thelaw.
The highest atonement the common priest could minister was the atonement of forgiveness (Lev.4:31). This Christ made plain that He as the Son of man could do. To the man who had been let down through the roof, Jesus said - "Man, thy sins are forgiven thee" (Luke 5:20). The scribes and Pharisees present began reasoning in their minds that this was blasphemous. When Jesus perceived their thinking, He declared: What reason ye in your hearts? Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? But that ye may know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. And immediately he rose up before them. (Luke 5:22-25)
This distinction in the type needs more and careful study.
The common priest ministered the sin offering for the individual;
the high priest for the corporate sins of the nation.
The atonement of forgiveness for the individual was consummated at the Altar in the court,
and the ultimate sin transfer was to the common priest where it stopped.
The blood of corporate confession was taken within the sanctuary by the high priest and the confession recorded there.
Why the difference, and what is this difference in type telling us? This is an area for continued study.
We suggest that the symbolism used in the transfer of sin and the forgiveness extended to the individual in the court but echoes the thought that the highest place man of himself can attain is at the foot of the cross where he can look "up to the One who died to save him," and "rejoice with fullness of joy; for his sins are pardoned."
Consideration also needs to be given to the category in which the priest as an individual sinner would be classified. In Numbers 3:32, "Eleazar the son of Aaron" is placed as "chief over the chief of the Levites." This word, "chief" (nahsee') is the same word as is used in Leviticus 4 for "ruler" (v. 22). When a priest sinned, his offering would be mediated through a common priest, and thus the confession and atonement of forgiveness would be culminated in the court at the Altar of Burnt Offering, the same as for any other ruler, chief, or prince.
In their official capacity as ministering common priests, Moses declared plainly to "Eleazar and Ithamar, sons of Aaron" - "God hath given it you to bear the iniquity of the congregation to make atonement for them before the Lord" (Lev. 10:17). "To bear" does not mean "to transfer." Christ as the Lamb of God bore the sins of the world. (Isa. 53:11; John 1:29, margin). Christ did not transfer what He took. Any endeavor to transfer to the sanctuary the sin the common priest assumed symbolically by eating of the sin offering of a ruler, or a common person is without Scriptural basis. Nowhere on record is there a single incident recorded of such a transfer. To do so would destroy the type of the ministry of Jesus Christ as a common priest before His elevation to the office of High Priest after His resurrection.
Other Facets -- In the "law of the sin offering," it is stated of the sin offering - "It is most holy" (Lev. 6:25). One reacts in amazement. The animal upon which sin was confessed - "most holy"? Yes, and it was that victim of which the common priest was to eat in providing the atonement of forgiveness for the sinner. It stands as a symbol of Him who partook of our fallen nature and whose "soul" was made "an offering for sin" (Isa. 53:10). Though bearing our nature, He was most holy. Even a demon when confronted by Jesus cried out - "I know thee who thou art: the Holy One of God" (Luke 4:34).
In discussing above the first act the sinner did in bringing his sin offering, that of laying his hand on the victim's head, we noted that it represented confession, transfer and dependence (p.4). There we emphasized the dependence aspect, but the other aspects need also to be enlarged upon. The confession was not to be a general confession but was required to be specific. Beside the sin offerings, there were trespass offerings. In the presentation of these offerings, the rule was stated - "It shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing" (Lev. 5:5). The same would apply to the sin offerings. In the New Testament, "confession" is the one condition given for forgiveness. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Closely connected with confession is transfer. Since we can neither forgive ourselves, nor bear the consequence of our sins, the guilt and its penalty must be borne by someone else. In the typical services outlined for the wilderness sanctuary, there was transferred either to the sanctuary, or to the common priest the guilt of sin via the prescribed victim. Now was this done so as to record sin, or was it the record of confession of a sin already recorded? The specifics of these ceremonial offerings limited the sin to "ignorance" Lev. 4:2), and that when convicted, the sinner responded with the designated offering (4:23, 28). The sin had already been committed, and the record made. If the sin offering was the means whereby the sin was placed on record, then the best way to have no sin registered against one was not to bring a sin offering.
Another question needs to be raised regarding the blood of the sin offering. Did it defile the sanctuary? I find no Scriptural record so stating. How can the blood of that which is declared to be "most holy" defile? In fact, there is on record the rule that if a man does not avail himself of the provisions of the ceremonial code in regard to uncleanness, he shall be cut off from the congregation "because he hath defiled the: sanctuury of the Lord" (Numbers 19:20). This was concerning the provisions of the offering of the red heifer. Thus it would appear that failure to bring the prescribed offering would defile rather than the blood of the sin offering brought. It is also of note that the blood of any sin offering which required the laying on of the hand in confession is involved with the registry of guilt and confession, while the blood of the sin offerings on the Day of Atonement on which no hand was laid in confession, cleansed not only the sanctuary, but also was "for the priests, and for all the people of the congregation" (Lev. 16:33). But this must await another "Review."
1) All transliterations from the Hebrew in the above article are taken from the Englishman's Hebrew and Chaldee Concordance.
***
Our sins are forgiven by Jesus, He took on our sins. We need to continue to confess our sins to Jesus a priest unlike any other and the only priest that can save us. Confessing our sins to any other is pointless. We are saved only by Jesus. This has to be an active confession because without an active confession we cannot be forgive. "If we confess our sins, (Christ) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
If we confess.
Before Jesus confessing was a prelude before transferring sin. After Jesus it is the same, only our sin transfer goes onto Jesus, not an animal.
There is just so much to absorb here. May God help us to understand what we need to know of His great and wonderful plan for us. May we make it a reality in our lives not something fictional. By the grace of Jesus, by the mercy of our Lord and Savior, may we all be blessed by the Holy Spirit's guidance.
Amen.
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