Thursday, January 8, 2009

The Sanctuary Pt. 26

2002 Jan -- XXXV -- 1(02) -- "Let Them Make Me A Sanctuary"
The Day of Atonement --
The day of Atonement is listed among the "feasts of the Lord" in Leviticus 23.
Today, in Judaism, this Feast is the most important day of their yearly religious rites; yet in the Old Testament, there is no record of any celebration of this feast.
In the Gospels there is no mention of Christ ever attending this feast as He did the Passover. This we can understand; Jesus needed no cleansing since He did no sin. There is an allusion to the day in Acts 27:9. "The day" in Hebrews 10:25 could refer to the Day of Atonement.
The preface to the listing of the "feasts" in Leviticus 23 notes the Sabbath commandment as a "holy convocation" even as the "feasts" were to be so proclaimed (verses 2-3).
There is a reason. Concerning the Sabbath, the commandment specifies - "ye shall do no work therein: it is a sabbath of rest in all your dwellings" (ver. 3).
All the other feasts - the Passover, Pentecost, the Memorial of the Trumpets and the Tabernacles, the command was simply - "Ye shall do no servile work therein" (verses 8, 21, 25, 35).
However, the command concerning the Day of Atonement carried the same injunction as the Sabbath - "Ye shall do no manner of work" (ver. 31).
The significance of the Sabbath rest would likewise be the significance of the rest for the Day of Atonement.
In Hebrews (4:10) speaking of the Sabbath in connection with the "rest" of God promised in Christ Jesus (Matt. 11:28-30),
Heb. {4:10} For he that is entered intohis rest, he also hath ceased from his own works, as God[did] from his.
Matt. {11:28} Come unto me, all [ye] that labour and are heavyladen, and I will give you rest. {11:29} Take my yoke uponyou, and learn of me; for I am meek and lowly in heart: andye shall find rest unto your souls. {11:30} For my yoke [is]easy, and my burden is light.
...it reads that one who enters into that rest "hath ceased from his own works." Likewise, the one who receives the final atonement must cease from his own works, and rely solely on the High Priest. If not, he will be destroyed "from among his people" (Lev. 23:30).
Lev. {23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people.
There is another interesting aspect to the Day of Atonement not indicated in the KJV.
The text reads: On the tenth day of this seventh month there shall be a day of atonements (plural in the Hebrew): it shall be a holy convocation unto you; ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is the day of atonements (plural in the Hebrew), to make atonement for you before the Lord your God. (Lev. 23:27-28).
Why the plural? There are two possibilities.
In the outline of the services to be performed on the tenth day of the seventh month, there is enumerated a series of atonements to be accomplished by the High Priest (Lev. 16:32-33), thus it was literally a "days of atonements."
The other possibility is that it is the use of the pluralis majestaticus v. excellentiae (majestic plural) as is ascribed to the word, Elohim, the plural form for God in the Hebrew. If it is this later possibility, the use elevates this day above all the other ceremonial feast days.
The services to be performed by the High Priest alone on that day are outlined in Leviticus 16. There are some details of a typical nature that need to be carefully considered not only for "learning" but also for some "unlearning." [It needs to be kept in mind that the term, "holy" coupled with the supplied word, "place" in this chapter refers to what we often call the "Most Holy Place," or the inner apartment of the sanctuary. The phrase, "tabernacle of the congregation" (v.17) is used to designate the first apartment, which we often refer to as, "The Holy Place."]
The instruction given to Moses for Aaron begins with a specific warning.
He was not to come into the Most Holy Place except on one day of each year the Day of Atonement (v.2).
He was told what to bring: "a young bullock as a sin offering, and ram for a burnt offering" (v.3).
The first thing which must be decided is the question - Is this offering to be considered typical, or was it just a part of the ceremonial procedure?
In other words, did Aaron function on the Day of Atonement in his High Priestly capacity as a type of the ministry of the great High Priest of the "true tabernacle which the Lord pitched"?
If Aaron so functioned, then there is significance in the fact that he provided the "young bullock" which he offered. Since the great High Priest must Himself "have somewhat also to offer" (Heb. 8:3), He presents Himself as the Mediator of His own blood.
In the typical services of this day, the blood of the young bullock is carried into the Most Holy Place prior to the blood of "the Lord's goat" (16:14).
Further, when the last act of atonement was made on the Day, the blood of the bullock, and the blood of the Lord's goat were mingled to accomplish the final cleansing (v.18).
This is saying something.
The accomplishment of the last act of the atonement is by the power of both Him that sits between the cherubim, and He who ministers as the Divine Intercessor.
This typical message dare not be overlooked. It will appear again as we continue our study.
Two other factors need to be observed in regard to Aaron's offering.
In both his corporate capacity, should he lead the congregation into sin, and now in his functioning on the day of Atonement, a "young" bullock was involved (Lev. 4:3; 16:3). In the reality of the offering provided for both forgiveness and for cleansing, it was made by One who "was cut off out of the land of the living" (Isa. 53:8). He gave Himself in the prime of His earthly experience.
In Leviticus 16, the offering of Aaron is defined as "for himself, and for his house" (v.6). Is this to be considered as "for himself" as a sinner, or is it typical of the fact that the great Antitype gave Himself for us, as just noted above? No hands of confession were laid on this bullock by Aaron, even though designated as a "sin offering." It was a sin offering "for his house." Was this for his own family? It does say in a summary of the "atonements", that one was an "atonement for the priests" (v. 33).
It needs to be kept in mind that the take off point in the book of Hebrews for the discussion of the high priestly ministry of Jesus Christ was His being "a son over his own house."
Hebrews 1 presents Christ as God, worthy of worship, and as a Son through whom God has spoken.
Hebrews 2, presents Him as a man of "the seed of Abraham, ... made like unto His brethren, that He might be a merciful and faithful high priest."
Then Chapter 3 asks us as "partakers of the heavenly calling" to "consider the Apostle and High Priest of our profession."
The first thing Paul presents is a comparison between two "houses" - the house of Moses, and the house of Christ.
It also needs to be remembered that Aaron was to be only a spokesman to Moses (Ex. 4:16). It was Moses who erected and anointed the tabernacle of the congregation, as well as dedicating Aaron to the priesthood (Exodus 40). Aaron served as Moses' "alter ego" with whom God had made the "typical" covenant (Ex. 34:27).
Returning to the services performed on the Day of Atonement, we note that besides the "young bullock," there were to be two goats provided by the congregation, both of which were to be for "a sin offering" (v. 5). Lots were to be cast over these goats, and one was to be the Lord's goat and the other for Azazel (v. 8; margin). Both goats in the type would bear the consequences of sin, one vicariously, the other as the recipient of the due judgment on sin.
On the Day of Atonement, the High Priest went three times into the Most Holy Place:1) With a golden censer "full of live coals of fire from off the altar before the Lord, and his hands full of sweet incense" (v.12).2) With the blood of the bullock which was spinkled once upon the mercy seat, and seven times before it. (v.14).3) With the blood of the Lord's goat which was ministered the same as the blood of the bullock. (v.15).
Inasmuch as the live coals were taken from the Altar of Burnt Offering, and each of the two sacrifices were made at the same altar, the High Priest on the Day of Atonement moved three times from the Altar in the Court into the Most Holy Place, and then returned to the same Altar to complete the Atonement.
In type, the High Priest did not go into the Most Holy Place and remain there the entire day.
Here is one facet of the typical services on the Day of Atonement where there is needed, not only "learning" but also much "unlearning," so that the presentation of the Antitypical Day of Atonement will coincide with the type.
The ministration of the blood in the Most Holy Place is twofold:
1) "Because of the uncleanness of the children of Israel" and 2) "Because of their transgressions in all their sins" (v.16).
Here is the record of all sins, yet no blood was ever brought into the Most Holy Place, whether for corporate or individual sins via the sin offerings prescribed. At this point, in type, the record was cleansed; but "the uncleanness" was not cleansed until the final ministration at the Altar in theCourt, when the blood of the bullock and the blood of the Lord's goat were mingled for that objective (vs. 18-19).
The passing from the Most Holy to the Alter of Incense in the Holy Place is only briefly noted (v. 16b). The instruction as what was to be done is given inExodus 30:10.
Atonement was "to be made upon the horns of it once in a year with the blood of the sin offering of atonements."
On it only was placed the record of confessed corporate guilt. Is the brevity of the instruction concerning the ministration in the Holy Place indicative of how hard it is for religious leaders to acknowledge their transgression in leading God's people into apostasy, or for corporate groups to confess their guilt as a body, and thus so little repentance, if any, is recorded.
The final cleansing at the Altar in the Court needs careful study.
While the ministry in the Most Holy cleared the record of sin, the atonement at the Altar reached to "the uncleanness of the children of Israel" (v.19).
Unless the source of sin is cleansed, the acts of sin will not cease.
The combined blood was placed on the horns of the Altar where the record of acknowledgment and confession had been placed (Lev. 4:30).
It covered over the blood which had been placed there during the year. The antitype is summarized concisely by John when he wrote, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Here is the whole yearly typical service regarding sin in one sentence, and the one single act, we do in that full redemption, confess ourselves to be what we are, and from which we cannot deliver ourselves.
Let us review so as to see the overall picture.
Let us retrace the steps placing ourselves in the typical yearly services.
We sin, and becoming conscious of our guilt, we bring the specified offering.
On it we place our hands in full weight, confessing our sin.
We then slay the victim.
The officiating priest takes of the blood, and by it, places the record of confession on the horns of the Altar.
In his priestly ministration, the priest makes the atonement for us, and we are forgiven.
The Day of Atonements comes.
The record of sin is to be confronted, and carried away. We are to be cleansed.
What can we do?
Afflict our souls, and cease to trust in any of our works.
Again it is a priest that ministers; however, on this day, it is the High Priest, and he alone.
He ministers with the blood from victims on which no hands of confession are laid.
For the final phase, part of the blood of cleansing, he himself has provided; the other part is blood from a goat that has become by lot the Lord's.
We come in the words of the hymn, "nothing in our hands to bring" but simply to the Cross to cling.
"And when (the High Priest hath made an end of reconciling the (most) holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat" (Lev. 16:21).
This live goat, by lot belonged to Azazel, as much as the sacrificed goat belonged to the Lord. (ver. 8, margin).
While the two goats were taken for "a sin offering" (v.5), only the Lord's goat was so sacrificed.
With the live goat, "an atonement" was to be made with him, but not a blood atonement (v. 10).
After "an end" of reconciliation was made with the mingled blood, then the goat for Azazel was brought into the typical ceremony.
The High Priest was to place both of his hands on the head of the live goat, and "confess over him all the iniquities of the children of Israel, and all their transgression in all their sins" (v.21).
It should be observed that the High Priest bore the sins of Israel, but not their uncleanness (Heb. 7:26).
The sins were transferred to the goat for Azazel, but only the sins of Israel, not the rest of the world.
No blood atonement was made by this scapegoat, only a judgment because of those sins.
The great antitypical High Priest who in "His own self (bore) our sins in His own body on the tree" (I Peter 2:24), has every right to take what He paid for, and assign the accounting to the source of that which cost Him so much.
To "Learn" and to "Unlearn" --
1) We observed in our study, that both the sanctuary built under the direction of Moses according to the "pattern" given by God in communion with him on Mt. Sinai, and the "true tabernacle which the Lord pitched," were of temporary duration.
2) The "true tabernacle" which the Lord pitched" and in which He ministered was "pitched" in heaven, and was not heaven itself.
3) The sin offerings were not to record sin, or to transfer it to the sanctuary, but were confessional of sins already committed, and the record of that confession.
4) There was an atonement in connection with the daily sin offerings which resulted in forgiveness.
5) The high priest on the Day of Atonements functioned in all his duties as a type of the high priestly ministry of Jesus Christ. This included his offering of the bullock for himself and his house.
6) On the Day of Atonements, the High Priest went three times in and out of the Most Holy Place. He did not remain in the Most Holy all day, in fact the last act of the Atonement was completed in the Court at the Altar of Burnt Offering.
A Connecting Link --
On the Day of Atonements, special holy garments were designated for the High Priest to wear. He was to be clothed in linen from his head mitre to his ankles. (Lev. 16:4). Careful observation of this fact, links other Scriptures into the study of the Day of Atonements and God's design in its realization.
*******
Were going to pause here for now.
We want to know what the anti-type is prefiguring don't we? We want to know where we are in the world today with God's plan for us to obtain eternal life. We look to the signs as we're told to- to watch. We pray like we are told to do. We watch and pray and we seek to understand the signs that are given to us. Here in the Sanctuary study we are shown so much and yet this study is so often overlooked by many. Seriously, ask a number of people on the street what they know about the Sanctuary service in connection with Christ's return and you'll most likely receive that empty stare for a moment and then hear the words, 'Uhm, nothing.' The ask them what they know about the connection of the return of Christ and the seven last plagues and their eyes will light up and they'll happily tell you- oh that happens right before He comes. Mention the word Armageddon and you'll get the same thing- that's the war between good and evil before Christ returns.
No, I'm not saying *everyone* knows all that by far but we've had movies and more movies on the fantastic horror of those seven last plagues. We've had movies where they come and are stopped short by a human, we have where they come and supernaturally humans work their own brand of movie magic and they stop them. We have them were they come and then there is a post-apocalyptic life people lead and Christ didn't return for one reason or another. There as a lot of movies out there that fill peoples heads with falsehoods and most people will even say- that's just a movie- admitting that isn't the true way. However people don't often bother about the true way of things. Then when they do there are hundreds if not thousands of different interpretations of the end of days.
My sisters and I started up a website called 'Who's To Say We're Right?' (http://sites.google.com/site/whostosaywereright2/Home)
There are so many ideas out there it's easier to say 'who's to say we're right' rather than claim we're the right ones with the right message. We'd much rather have people reading, learning and then making that decision on their own based on their own study of the Bible. God is right, and we are seeking His truths.
This study of the Sanctuary is based on the fact God gave the Sanctuary and it's Services to His people for a reason. When we correlate the study of the typified services to what our High Priest- Jesus Christ is doing for us it is truly an eye opener for those wanting to know what's going on in connection with Jesus' return.
Some might scoff at all this and that's their prerogative. Some might say that this whole *theory* is based on face saving for the Adventists way back when. I say, study the word of God for yourself and let the Holy Spirit guide you to understanding then say what you will.
I want to know what the Lord is doing.
Others want to know.
We are going to continue this study still and it is my prayer that God enlighten us all, by the mercy and grace of our Lord and Savior Jesus Christ.
Amen.

The Sanctuary Pt. 26

2002 Jan -- XXXV -- 1(02) -- "Let Them Make Me A Sanctuary"
The Day of Atonement --
The day of Atonement is listed among the "feasts of the Lord" in Leviticus 23.
Today, in Judaism, this Feast is the most important day of their yearly religious rites; yet in the Old Testament, there is no record of any celebration of this feast.
In the Gospels there is no mention of Christ ever attending this feast as He did the Passover. This we can understand; Jesus needed no cleansing since He did no sin. There is an allusion to the day in Acts 27:9. "The day" in Hebrews 10:25 could refer to the Day of Atonement.
The preface to the listing of the "feasts" in Leviticus 23 notes the Sabbath commandment as a "holy convocation" even as the "feasts" were to be so proclaimed (verses 2-3).
There is a reason. Concerning the Sabbath, the commandment specifies - "ye shall do no work therein: it is a sabbath of rest in all your dwellings" (ver. 3).
All the other feasts - the Passover, Pentecost, the Memorial of the Trumpets and the Tabernacles, the command was simply - "Ye shall do no servile work therein" (verses 8, 21, 25, 35).
However, the command concerning the Day of Atonement carried the same injunction as the Sabbath - "Ye shall do no manner of work" (ver. 31).
The significance of the Sabbath rest would likewise be the significance of the rest for the Day of Atonement.
In Hebrews (4:10) speaking of the Sabbath in connection with the "rest" of God promised in Christ Jesus (Matt. 11:28-30),
Heb. {4:10} For he that is entered intohis rest, he also hath ceased from his own works, as God[did] from his.
Matt. {11:28} Come unto me, all [ye] that labour and are heavyladen, and I will give you rest. {11:29} Take my yoke uponyou, and learn of me; for I am meek and lowly in heart: andye shall find rest unto your souls. {11:30} For my yoke [is]easy, and my burden is light.
...it reads that one who enters into that rest "hath ceased from his own works." Likewise, the one who receives the final atonement must cease from his own works, and rely solely on the High Priest. If not, he will be destroyed "from among his people" (Lev. 23:30).
Lev. {23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people.
There is another interesting aspect to the Day of Atonement not indicated in the KJV.
The text reads: On the tenth day of this seventh month there shall be a day of atonements (plural in the Hebrew): it shall be a holy convocation unto you; ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is the day of atonements (plural in the Hebrew), to make atonement for you before the Lord your God. (Lev. 23:27-28).
Why the plural? There are two possibilities.
In the outline of the services to be performed on the tenth day of the seventh month, there is enumerated a series of atonements to be accomplished by the High Priest (Lev. 16:32-33), thus it was literally a "days of atonements."
The other possibility is that it is the use of the pluralis majestaticus v. excellentiae (majestic plural) as is ascribed to the word, Elohim, the plural form for God in the Hebrew. If it is this later possibility, the use elevates this day above all the other ceremonial feast days.
The services to be performed by the High Priest alone on that day are outlined in Leviticus 16. There are some details of a typical nature that need to be carefully considered not only for "learning" but also for some "unlearning." [It needs to be kept in mind that the term, "holy" coupled with the supplied word, "place" in this chapter refers to what we often call the "Most Holy Place," or the inner apartment of the sanctuary. The phrase, "tabernacle of the congregation" (v.17) is used to designate the first apartment, which we often refer to as, "The Holy Place."]
The instruction given to Moses for Aaron begins with a specific warning.
He was not to come into the Most Holy Place except on one day of each year the Day of Atonement (v.2).
He was told what to bring: "a young bullock as a sin offering, and ram for a burnt offering" (v.3).
The first thing which must be decided is the question - Is this offering to be considered typical, or was it just a part of the ceremonial procedure?
In other words, did Aaron function on the Day of Atonement in his High Priestly capacity as a type of the ministry of the great High Priest of the "true tabernacle which the Lord pitched"?
If Aaron so functioned, then there is significance in the fact that he provided the "young bullock" which he offered. Since the great High Priest must Himself "have somewhat also to offer" (Heb. 8:3), He presents Himself as the Mediator of His own blood.
In the typical services of this day, the blood of the young bullock is carried into the Most Holy Place prior to the blood of "the Lord's goat" (16:14).
Further, when the last act of atonement was made on the Day, the blood of the bullock, and the blood of the Lord's goat were mingled to accomplish the final cleansing (v.18).
This is saying something.
The accomplishment of the last act of the atonement is by the power of both Him that sits between the cherubim, and He who ministers as the Divine Intercessor.
This typical message dare not be overlooked. It will appear again as we continue our study.
Two other factors need to be observed in regard to Aaron's offering.
In both his corporate capacity, should he lead the congregation into sin, and now in his functioning on the day of Atonement, a "young" bullock was involved (Lev. 4:3; 16:3). In the reality of the offering provided for both forgiveness and for cleansing, it was made by One who "was cut off out of the land of the living" (Isa. 53:8). He gave Himself in the prime of His earthly experience.
In Leviticus 16, the offering of Aaron is defined as "for himself, and for his house" (v.6). Is this to be considered as "for himself" as a sinner, or is it typical of the fact that the great Antitype gave Himself for us, as just noted above? No hands of confession were laid on this bullock by Aaron, even though designated as a "sin offering." It was a sin offering "for his house." Was this for his own family? It does say in a summary of the "atonements", that one was an "atonement for the priests" (v. 33).
It needs to be kept in mind that the take off point in the book of Hebrews for the discussion of the high priestly ministry of Jesus Christ was His being "a son over his own house."
Hebrews 1 presents Christ as God, worthy of worship, and as a Son through whom God has spoken.
Hebrews 2, presents Him as a man of "the seed of Abraham, ... made like unto His brethren, that He might be a merciful and faithful high priest."
Then Chapter 3 asks us as "partakers of the heavenly calling" to "consider the Apostle and High Priest of our profession."
The first thing Paul presents is a comparison between two "houses" - the house of Moses, and the house of Christ.
It also needs to be remembered that Aaron was to be only a spokesman to Moses (Ex. 4:16). It was Moses who erected and anointed the tabernacle of the congregation, as well as dedicating Aaron to the priesthood (Exodus 40). Aaron served as Moses' "alter ego" with whom God had made the "typical" covenant (Ex. 34:27).
Returning to the services performed on the Day of Atonement, we note that besides the "young bullock," there were to be two goats provided by the congregation, both of which were to be for "a sin offering" (v. 5). Lots were to be cast over these goats, and one was to be the Lord's goat and the other for Azazel (v. 8; margin). Both goats in the type would bear the consequences of sin, one vicariously, the other as the recipient of the due judgment on sin.
On the Day of Atonement, the High Priest went three times into the Most Holy Place:1) With a golden censer "full of live coals of fire from off the altar before the Lord, and his hands full of sweet incense" (v.12).2) With the blood of the bullock which was spinkled once upon the mercy seat, and seven times before it. (v.14).3) With the blood of the Lord's goat which was ministered the same as the blood of the bullock. (v.15).
Inasmuch as the live coals were taken from the Altar of Burnt Offering, and each of the two sacrifices were made at the same altar, the High Priest on the Day of Atonement moved three times from the Altar in the Court into the Most Holy Place, and then returned to the same Altar to complete the Atonement.
In type, the High Priest did not go into the Most Holy Place and remain there the entire day.
Here is one facet of the typical services on the Day of Atonement where there is needed, not only "learning" but also much "unlearning," so that the presentation of the Antitypical Day of Atonement will coincide with the type.
The ministration of the blood in the Most Holy Place is twofold:
1) "Because of the uncleanness of the children of Israel" and 2) "Because of their transgressions in all their sins" (v.16).
Here is the record of all sins, yet no blood was ever brought into the Most Holy Place, whether for corporate or individual sins via the sin offerings prescribed. At this point, in type, the record was cleansed; but "the uncleanness" was not cleansed until the final ministration at the Altar in theCourt, when the blood of the bullock and the blood of the Lord's goat were mingled for that objective (vs. 18-19).
The passing from the Most Holy to the Alter of Incense in the Holy Place is only briefly noted (v. 16b). The instruction as what was to be done is given inExodus 30:10.
Atonement was "to be made upon the horns of it once in a year with the blood of the sin offering of atonements."
On it only was placed the record of confessed corporate guilt. Is the brevity of the instruction concerning the ministration in the Holy Place indicative of how hard it is for religious leaders to acknowledge their transgression in leading God's people into apostasy, or for corporate groups to confess their guilt as a body, and thus so little repentance, if any, is recorded.
The final cleansing at the Altar in the Court needs careful study.
While the ministry in the Most Holy cleared the record of sin, the atonement at the Altar reached to "the uncleanness of the children of Israel" (v.19).
Unless the source of sin is cleansed, the acts of sin will not cease.
The combined blood was placed on the horns of the Altar where the record of acknowledgment and confession had been placed (Lev. 4:30).
It covered over the blood which had been placed there during the year. The antitype is summarized concisely by John when he wrote, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Here is the whole yearly typical service regarding sin in one sentence, and the one single act, we do in that full redemption, confess ourselves to be what we are, and from which we cannot deliver ourselves.
Let us review so as to see the overall picture.
Let us retrace the steps placing ourselves in the typical yearly services.
We sin, and becoming conscious of our guilt, we bring the specified offering.
On it we place our hands in full weight, confessing our sin.
We then slay the victim.
The officiating priest takes of the blood, and by it, places the record of confession on the horns of the Altar.
In his priestly ministration, the priest makes the atonement for us, and we are forgiven.
The Day of Atonements comes.
The record of sin is to be confronted, and carried away. We are to be cleansed.
What can we do?
Afflict our souls, and cease to trust in any of our works.
Again it is a priest that ministers; however, on this day, it is the High Priest, and he alone.
He ministers with the blood from victims on which no hands of confession are laid.
For the final phase, part of the blood of cleansing, he himself has provided; the other part is blood from a goat that has become by lot the Lord's.
We come in the words of the hymn, "nothing in our hands to bring" but simply to the Cross to cling.
"And when (the High Priest hath made an end of reconciling the (most) holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat" (Lev. 16:21).
This live goat, by lot belonged to Azazel, as much as the sacrificed goat belonged to the Lord. (ver. 8, margin).
While the two goats were taken for "a sin offering" (v.5), only the Lord's goat was so sacrificed.
With the live goat, "an atonement" was to be made with him, but not a blood atonement (v. 10).
After "an end" of reconciliation was made with the mingled blood, then the goat for Azazel was brought into the typical ceremony.
The High Priest was to place both of his hands on the head of the live goat, and "confess over him all the iniquities of the children of Israel, and all their transgression in all their sins" (v.21).
It should be observed that the High Priest bore the sins of Israel, but not their uncleanness (Heb. 7:26).
The sins were transferred to the goat for Azazel, but only the sins of Israel, not the rest of the world.
No blood atonement was made by this scapegoat, only a judgment because of those sins.
The great antitypical High Priest who in "His own self (bore) our sins in His own body on the tree" (I Peter 2:24), has every right to take what He paid for, and assign the accounting to the source of that which cost Him so much.
To "Learn" and to "Unlearn" --
1) We observed in our study, that both the sanctuary built under the direction of Moses according to the "pattern" given by God in communion with him on Mt. Sinai, and the "true tabernacle which the Lord pitched," were of temporary duration.
2) The "true tabernacle" which the Lord pitched" and in which He ministered was "pitched" in heaven, and was not heaven itself.
3) The sin offerings were not to record sin, or to transfer it to the sanctuary, but were confessional of sins already committed, and the record of that confession.
4) There was an atonement in connection with the daily sin offerings which resulted in forgiveness.
5) The high priest on the Day of Atonements functioned in all his duties as a type of the high priestly ministry of Jesus Christ. This included his offering of the bullock for himself and his house.
6) On the Day of Atonements, the High Priest went three times in and out of the Most Holy Place. He did not remain in the Most Holy all day, in fact the last act of the Atonement was completed in the Court at the Altar of Burnt Offering.
A Connecting Link --
On the Day of Atonements, special holy garments were designated for the High Priest to wear. He was to be clothed in linen from his head mitre to his ankles. (Lev. 16:4). Careful observation of this fact, links other Scriptures into the study of the Day of Atonements and God's design in its realization.
*******
Were going to pause here for now.
We want to know what the anti-type is prefiguring don't we? We want to know where we are in the world today with God's plan for us to obtain eternal life. We look to the signs as we're told to- to watch. We pray like we are told to do. We watch and pray and we seek to understand the signs that are given to us. Here in the Sanctuary study we are shown so much and yet this study is so often overlooked by many. Seriously, ask a number of people on the street what they know about the Sanctuary service in connection with Christ's return and you'll most likely receive that empty stare for a moment and then hear the words, 'Uhm, nothing.' The ask them what they know about the connection of the return of Christ and the seven last plagues and their eyes will light up and they'll happily tell you- oh that happens right before He comes. Mention the word Armageddon and you'll get the same thing- that's the war between good and evil before Christ returns.
No, I'm not saying *everyone* knows all that by far but we've had movies and more movies on the fantastic horror of those seven last plagues. We've had movies where they come and are stopped short by a human, we have where they come and supernaturally humans work their own brand of movie magic and they stop them. We have them were they come and then there is a post-apocalyptic life people lead and Christ didn't return for one reason or another. There as a lot of movies out there that fill peoples heads with falsehoods and most people will even say- that's just a movie- admitting that isn't the true way. However people don't often bother about the true way of things. Then when they do there are hundreds if not thousands of different interpretations of the end of days.
My sisters and I started up a website called 'Who's To Say We're Right?' (http://sites.google.com/site/whostosaywereright2/Home)
There are so many ideas out there it's easier to say 'who's to say we're right' rather than claim we're the right ones with the right message. We'd much rather have people reading, learning and then making that decision on their own based on their own study of the Bible. God is right, and we are seeking His truths.
This study of the Sanctuary is based on the fact God gave the Sanctuary and it's Services to His people for a reason. When we correlate the study of the typified services to what our High Priest- Jesus Christ is doing for us it is truly an eye opener for those wanting to know what's going on in connection with Jesus' return.
Some might scoff at all this and that's their prerogative. Some might say that this whole *theory* is based on face saving for the Adventists way back when. I say, study the word of God for yourself and let the Holy Spirit guide you to understanding then say what you will.
I want to know what the Lord is doing.
Others want to know.
We are going to continue this study still and it is my prayer that God enlighten us all, by the mercy and grace of our Lord and Savior Jesus Christ.
Amen.

Wednesday, January 7, 2009

The Sanctuary Pt. 25

More on the Sanctuary--
2002 Jan -- XXXV -- 1(02) -- "Let Them Make Me A Sanctuary" -- Editors Preface (William Grotheer) --
... The Psalmist could sing, "Thy way, O God is in the sanctuary" (77:13).
The God of Israel was revealed as One who "dwellest between the cherubim" (80:1).
The conclusions drawn and the lessons to be learned are based on the principle of type and antitype.
But to correctly state the truth of the antitype, one must be sure that all that the type reveals is included in the deductions made.
One cannot take one part of the type as just ceremonial, and a corresponding part typical.
For example: On the Day of Atonement, Aaron in his capacity as High Priest was instructed to provide a bullock "for a sin offering ... for himself and for his house." He provided the sacrifice, but he did not place his hands on it in confession as he did the bullock he was required to bring should he lead the people into sin.
Is one situation to be considered just a literal ceremonial act with no typical significance, and the other typical, or were both to have typical significance?
We dare not make an interpretive error on this point, as the blood of the bullock provided by the High Priest for the Day of Atonement became a part of the blood used in the final cleansing at the Altar in the Court.
"We have many things to learn, and many, many things to unlearn.God and heaven alone are infallible."
"Let them make me a sanctuary; that I may dwell among them." -- In the directive given to Moses by God on the mount - "Let them make Me a sanctuary; that I may dwell among them" - two factors are indicated:
1) The sanctuary was to involve human construction - "Let them make Me" - and 2) God would dwell therein - "I will dwell among them."
The very essence of this directive was prophetic. Of the Word, John would write:"The Word was made flesh and dwelt among us" (1:14).
Here again are the same two factors. The Word came to be (egeneto ) flesh - He came into humanity - and tabernacled (eskhnwsen ) among us." Further, it shall ever be. In the revelation of the earth to come, a great voice out of heaven is heard saying, "Behold the tabernacle of God is with men, and He will dwell with them" (Rev. 21:3).
In the holy city, New Jerusalem, there is "no temple for the Lord God Almighty and the Lamb are the temple of it" (Rev. 21:22).
However, Scripture reveals another tabernacle, designated "the true tabernacle (skhnhV), which the Lord pitched, and not man" (Heb. 8:2).
Here the contrast is emphasized. The one at Sinai, man was asked to make; the heavenly, the Lord "pitched."
The relationship between the two as defined in Scripture forms the basis of the doctrine of the sanctuary.
Perhaps we should summarize what the above revelation in Scripture is telling us:
1) Both the tabernacle "pitched" by Moses, and the "true tabernacle, which the Lord pitched" were of temporary duration,2) Only the "Word made flesh" who in Himself embodied all that the "tabernacle" pitched by Moses symbolized remains eternally. It was He who could say to John: "I am the Living One, and was dead; and behold, I am alive forevermore, Amen" (Rev. 1:18, Gr.).3) The "true tabernacle which the Lord pitched" was set up in Heaven. It was not heaven itself.
The heavenly "tabernacle" was pitched" to serve as the place of ministry for Jesus Christ as High Priest forever after the Order of Melchizedec. The earthly tabernacle "reared" by Moses (Ex. 40:17-18) was served by the Order of Aaron.
The relationship between these two Orders needs to be clearly understood for this is basic in the doctrine of the sanctuary.
"The pattern . . shewed . . in the mount"-- Following the directive that Israel make a sanctuary, Moses was instructed that it be made according to "the pattern, which was shewed thee in the mount" (Ex. 25:9, 40). Linguistically, the Hebrew word translated, "pattern," in both of these verses - tavnith - is translated as "likeness," "similitude," "figure," "form," as well as "pattern," in other Old Testament references. The LXX renders the Hebrew word for pattern in verse 9 by paradeigma , and in verse 40 by tupoV, from which our English word, "type" is derived. We would designate it today as either a "blueprint," or a "scale model." In Hebrews 8:5 where Exodus 25:40 is quoted, the LXX is followed (kata ton tupon). Actually in Hebrews 8:5, the variant ('upodeigma ) of the Greek word used in Exodus 25:9 ( paradeigma ) is used and in the KJV is translated, "example."
The question that must be determined is whether the relationship between the earthly tabernacle and the heavenly is structural or is it the services performed by the priests which typify the reality of Christ's priestly ministry.
The context in Hebrews 8:4-5 where Exodus 25:40 is quoted, the KJV translation indicates the service motif over the structural comparison. It reads, speaking of the earthly temple: There are priests that offer gifts according to the law; who serve unto the example and shadow of heavenlv things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed thee in the mount."
On the other hand, the NIV reads: There are already men who offer the gifts prescribed by the law. They serve at a sanctuary that is a copy and shadow of what is in heaven. [The NKJV follows the NIV closely)
Which is right? Both the words "example" ('upodeigmati) and shadow (skia) are in the dative case. A. T. Robertson observes that in the use of the dative case, there was "originally no idea of place in it." It is purely a grammatical case "used of a person, not place." (A Grammar of the Greek New Testament, p. 536). The emphasis is not that the priests served in a "copy" (NIV, NKJV); but that they "serve unto the example and shadow" (KJV) of the redemptive ministry of Jesus Christ.
This distinction is basic to a Biblical doctrine of the sanctuary.
The doctrine of the sanctuary is based in typology. Is the emphasis of this typology, a typology of structure, or a typology of service?
The latter can be sustained Biblically as well as linguistically, as noted in the above paragraph. On that concept we shall seek to find answers to questions raised in a study of the doctrine of the sanctuary as we "learn" as well as "unlearn."
In the earthly "pattern," many priests served. (Heb. 7: 23).
In the heavenly tabernacle, only One.
In the earthly, various animals were offered, and their blood mediated.
In the heavenly, there was but one sacrifice, "the Lamb of God , which taketh away the sin of the world" (John 1:29).
Note: The book of Revelation indicates that certain services performed by the common priest in the earthly tabernacle, are performed by "redeemed" men and angels in the heavenly. (4:8-10; 8:3)
{4:8} And the four beastshad each of them six wings about [him;] and [they were]full of eyes within: and they rest not day and night, saying,Holy, holy, holy, Lord God Almighty, which was, and is,and is to come. {4:9} And when those beasts give glory andhonour and thanks to him that sat on the throne, who livethfor ever and ever, {4:10} The four and twenty elders falldown before him that sat on the throne, and worship himthat liveth for ever and ever, and cast their crowns beforethe throne, saying,
{8:3} And another angelcame and stood at the altar, having a golden censer; andthere was given unto him much incense, that he should offer[it] with the prayers of all saints upon the golden altar whichwas before the throne.
The main services of the earthly can be divided into two divisions, the daily and the yearly.
The Sin Offerings-- While a morning and evening sacrifice was offered daily (Ex. 29:38-42), there were also prescribed offerings by which corporate and individual confession was to be made for sins committed. These required offerings are listed in Leviticus 4.
Four categories of sinners are given and what each was to offer and the result to be expected stated.
The corporate transgressions involved the high priest - "the priest that is anointed" (4:3) - when acting in his official capacity; and the whole congregation (4:13). Individual transgressions involved the rulers (4:22), and the common people (4:27).
The result to be grasped by faith was forgiveness.
In each category, save one, the statement is made - "it shall be forgiven them" or "him" (4:20, 26, 31, 35).
Further, the forgiveness followed the mediation by the officiating priest.
"The priest shall make an atonement for him, and it shall be forgiven him."
There was an atonement made in these confessional sacrifices.
There were also other variations. The high priest - "the priest that is anointed" - officiated at the sacrifice of confession for corporate guilt (4:5, 16), while the common priest officiated in the sacrifice brought by the ruler or common person (4:25, 30, 34).
The application of the blood of the sacrifice varied.
The blood of the offering confessing corporate guilt was taken within the sanctuary, and sprinkled before the veil separating between the holy and most holy place, and a record was made by placing some of the blood on the horns of "the altar of sweet incense before the Lord" (4:6-7, 17-18).
In the case of the individual sin offering, whether offered by ruler or common person, the blood was not taken into the sanctuary, but the common priest marked the record of confession in blood on the horns of the Altar in the Court (4:25, 30, 34), and ate a small bite of the sacrifice (6:25-26).
In all four categories of these sin offerings the remaining blood was poured at the base of the Altar of Burnt Offering (4:7, 18, 25, 30, 34).
In the sacrifice of the sin offerings, the focus was centered around the Altar of Burnt Offering in the Court, not in the sanctuary.
The focus of the Christian faith is centered in the cross set up on earth upon which the Lamb of God was offered in making provision for the sin of the world.
It was the Word made flesh Who provided the atonement by which forgiveness can be offered.
He, as a common priest, officiated in the sacrifice of Himself for the individual who would come to Him in confession of sin.
It was the atonement of the cross which provided the forgiveness.
But the sinner requires more than forgiveness; he needs to be cleansed (I John 1:9).
{1:9} If we confess our sins, he is faithful and just toforgive us [our] sins, and to cleanse us from allunrighteousness.
This must await His ministry as High Priest in "the true tabernacle which the Lord pitched, and not man" (Heb. 8:1-2).
Returning to the instruction regarding the sin offerings, we find that these offerings were for sins of ignorance.
The preface reads: If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, . . . (4:2)
Then "when the sin which they have sinned ... is known" (4:14) confession is required.
The directive reads for the ruler and common persons: "if his sin, wherein he hath sinned, come to his knowledge," then he shall bring a sacrifice. Not only did the sinner place his hand upon the head of the victim, thereby giving evidence of his intent to transfer the guilt so that the victim paid the price for the sin committed, death; but he also was to "confess that he hath sinned in that thing" (5:5). The sin had already been committed and a record made even though the sinner was in ignorance. But when convicted, he was to respond with a proper confession. That made it necessary for an offering to be made so that the sin might be forgiven.
The record of the sacrifice marked in blood upon the Altar in the Court, or on the Altar of Incense did not record the sin (it had already been recorded); but the confession, which was made so that the sin might be forgiven. (I John 1:9; Lev. 4:26) The Scripture is clear that our sins are known and recorded (Eccl. 5:6), even though we may be in ignorance. If the confession of sin is the means by which the sins are recorded, then the best way to have a clean record is not to confess or recognize the Substitute. This concept strikes at the very heart of the plan of redemption.*******
We're going to pause here.
So far it all makes sense to me.
The end there where he talks about confessing sin not placing the record of sin on us is so true. Our sins are known no matter what we do they are recorded instantly, there is no action we can take to keep that sin from being recorded the instant it is committed. We can't hide the fact we are sinners. We can't even remotely begin to think that we live without sin. That we can be sinless beings here and now is something that we cannot ever get to a place that we know we are sinless. We can know we are forgiven, but daily we have to ask for forgiveness and if we KNOW that we have committed a sin then we have to confess that sin and ask for forgiveness for that sin. There is a sin of ignorance though and of course while you might think you're not guilty if you don't know you did it, I say you're wrong. We are sinful creatures, because of our inheritance from Adam and Eve we are born into sin. We need to recognize our guilt and ask for forgiveness. Only those who are incapable of recognizing their sinfulness- babies, little children, mentally challenged, mentally incapacited, only those people are unable to recognize they are sinners and therefore it is my belief God knows that and they are innocent. Those of us that are capable of knowing we are sinners are capable of knowing that sinning is wrong and that wrong needs to be made right. Once we know right from wrong we know that we shouldn't do wrong. That was are born into sin we know to that we need forgiveness for the sins of our ignorance and this too is given by God to us through Jesus Christ our Lord and Savior.
To not ask for forgiveness from the One who came and died so that we might have forgiveness places us in jeopardy of losing out on eternal life.
We need to recognize our need in Christ.
We are all needy when it comes to forgiveness and we'll NEVER be able to rely on our own merits to be sinless.
When we are forgiven our sins, we don't suddenly die (as a rule) and are dead in a sinless state, though that would be ideal. We keep on living and our lives, our very thoughts that make us human, thoughts of the flesh will bring us to sin once more even if we're not outwardly aware of it as say we would be if we knowing went and stole a hamburger.
We keep on living and we have to keep on depending upon Christ to forgive us, to be our Redeemer, our Savior.
This isn't a license to accept sin. Oh I'm a sinner so might as well sin lots and just ask for forgiveness. It doesn't work that way. Sincerity of the heart is known to God. Sin is something we should abhor, not accept.
Until Christ comes again and takes us with him to Heaven we will forever be enslaved to sin. Christ has offered us a way to be free indeed but only in Him and it's an ongoing thing until He comes. Only once He comes again and sin is destroyed forever will we no longer have to believe that we will sin more. Sin will be wiped away. We will be forgiven all our sins of the past and with sin gone there will be no more chance for us to sin and we will live with our Redeemer forever grateful to Him for saving us from sin.
Praise and glory to God in the highest for His mercy and love, for His sacrifice!
May we all seek forgiveness, confessing the sins we know of and asking forgiveness for even the sins we might not be aware of, recognizing the only sinless one in existence, Jesus Christ our Savior.
Amen. Amen. Amen.

Tuesday, January 6, 2009

The Sanctuary Study Pt. 24

Picking up from yesterday
2000 Jul XXXIII 7(00) -- THE FINAL ATONEMENT -- Part 3 (William Grotheer- Watchman, What of the Night Thought Paper)
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.
The Divine Intercessor has committed Himself to the accomplishment of this objective.
In a prophecy of Isaiah it is foretold, in the context of the then current historical events, that in "the day (that) the Lord cometh" He would "make a man more precious than fine gold; even a man than the golden wedge of Ophir" (13:12).
A careful look at this prophecy reveals that this commitment is promised between the fulfilment of "the sun (being) darkened in its going forth" (ver. 10); and "the wrath of the Lord of hosts, and in the day of His fierce anger" (ver. 13).
Another prophetic representation to be found in the visions of Zachariah places, as it were, a capsheaf on the whole.
It is a picture of a controversy between Christ and Satan. Joshua the high priest stands before the angel of the Lord "clothed with filthy garments" (3:3), and "Satan standing at his right hand to resist him" (3:1). The objectives that were realized as given in the symbolism associates this prophecy with the final work of the Day of Atonement. There is a cleansing - "take away the filthy garments" (3:4). There is a removal of iniquity - "I will remove the iniquity of that land in one day" (3:9). The results are astonishing - "for they are men wondered at" (3:8). The Hebrew also translates - "men of wonder".
On the typical Day of Atonement, the command was specific - "Ye shall do no work in that same day" (Lev. 23:28). The symbolic representation in Zechariah conveys the same factor in the reclothing of Joshua the high priest. The action both of taking away the filthy garments, and placing upon him "a change of raiment" was done by the "Angel of the Lord" himself, and those associated with Him (Zech. 3:4-5).
The only action on the part of Joshua was recognition that his garments needed changing, and surrendering himself for its accomplishment.
Accepting the resulting nakedness, he also accepted the clothing provided by "the angel of the Lord" who promised, "I will clothe thee with change of raiment" (3:4).
Both - the removal of his iniquity, and the covering of the shame of his nakedness was done by the command of only One - "the Angel of the Lord" - to whom all judgment is committed.
This is the same emphasis as is found in the typical services for the Day of Atonement.
The High Priest alone accomplished the atonement with the blood of both the bullock and the Lord's goat.
The instruction is specific. It stated - "There shall be no man in the tabernacle of the congregation when he goeth in to make atonement" (Lev. 16:17).
How brazen and Pharisaical to think that we can clothe ourselves in a righteousness which will merit the acceptance of the Judgment. Ours is but to afflict our souls. If we would, we could better see the "fig leaf" garb with which we have attempted to clothe ourselves and how utterly useless it is in which to face the record the "books" contain. Then we would truly sing - "My hope is built on nothing less than Jesus' blood and righteousness." We would pray most earnestly that the record be blotted out and we would be content to have our names alone retained in the Lamb's Book of Life.
In this vision of Zechariah is to be found a suggestion of the "how" of the final atonement.
Prefacing the announcement, that the removal of the iniquity will be done in one day, was the placing of a stone before Joshua which had "seven eyes" (3:9). This same designation for the Spirit Of God is given in Revelation 5:6. This same fullness, completeness, was given to the One, who is to complete as our great High Priest, the final atonement (John 3:34). We are to overcome as He overcame, so as to sit with Him in His throne and have the "fair mitre" placed on our heads (Rev. 3:21; Zech. 3:5). Jesus said, as He was about to finish the work given Him to do - "the Father that dwelleth in Me, He doeth the works" (John 14:10). Likewise, it is the Father "which worketh in us to will and to do of His good pleasure" (Phil. 2:13).
However, there is another aspect implicit in the vision given to Zechariah.
Joshua could have resisted the attempt of the attendants of the Angel of the Lord to unclothe him; but if he had, he would have remained clothed in filthy garments.
Heaven does not force us to accept Christ's righteousness which is freely offered.
It is our choice to do the one work required of God, and that is to "believe on Him whom He hath sent" (John 6:29).
The stigma and resulting coldness of such nakedness may cause us to hesitate; but the warmth of Christ's righteousness will cause us to rest in God.
There is no other way that Heaven has devised.
God will not cover our filthy garments with the robe He has provided - instead they must go!
This removal of iniquity is stated to be "in one day."
It will be done by "the Lord of hosts" who declares - "I will remove the iniquity" (Zech. 3:9).
In the book of Revelation is found a determinate decree that fixes human character and destiny, followed immediately by the assertion - "And, behold, I come quickly." It reads: He that is unjust, let him be unjust still: he which is filthy, let him be filthy still: he that is righteous, let him be righteous still: and he that is holy, let him be holy still (22:11).
This decree fits well into the picture of the close of all human probation, when "no man (is) able to enter into the temple" and the plagues of God's wrath are poured out to be followed by the coming of Jesus as King of kings and Lord of lords (Rev. 15:8; 1 Tim. 2:5; Rev. 19:11-16).
Rev.{15:8} And the temple was filledwith smoke from the glory of God, and from his power; andno man was able to enter into the temple, till the sevenplagues of the seven angels were fulfilled.
1 Tim.{2:5} For [there is] one God, and one mediator betweenGod and men, the man Christ Jesus
Rev. {19:11}And I saw heaven opened, and behold a white horse; and hethat sat upon him [was] called Faithful and True, and inrighteousness he doth judge and make war. {19:12} Hiseyes [were] as a flame of fire, and on his head [were] manycrowns; and he had a name written, that no man knew, buthe himself. {19:13} And he [was] clothed with a vesturedipped in blood: and his name is called The Word of God.{19:14} And the armies [which were] in heaven followedhim upon white horses, clothed in fine linen, white andclean. {19:15} And out of his mouth goeth a sharp sword,that with it he should smite the nations: and he shall rulethem with a rod of iron: and he treadeth the winepress of thefierceness and wrath of Almighty God. {19:16} And hehath on [his] vesture and on his thigh a name written, KINGOF KINGS, AND LORD OF LORDS.
In the Greek text, the verbs in Revelation 22:11 are in the third person imperative, of which there is no equivalent in the English, and thus the helping verb, "let" is used. (See Machen's New Testament Greek for Beginners, p. 180)
As is easily recognized in the KJV, the verse is made up of couplets: "unjust" and "filthy" as well as "righteous" and "holy." In the Greek Text (Textus Receptus) underlying the KJV, the two couplets stand in contrasting relationship to each other.
The verbs associated with "unjust" and "filthy" are in the active voice, while the verbs connected with"'righteous" and "holy" are in the passive voice. Simply stated, the unjust and the filthy continue in their course of wickedness, while the righteous and the holy are acted upon in order to be continued righteous and holy.
In other words, their righteousness or holiness is not of themselves. Either they have died in "the hope of righteousness by faith" (Gal. 5:5); or they have been cleansed in the final atonement. (For those interested in further study, the same contrast can be seen in Paul's discussion of the Second Coming in I Cor. 15:51-54)
Gal. {5:5} For we through the Spiritwait for the hope of righteousness by faith
I Cor. {15:51} Behold, I shew you a mystery;We shall not all sleep, but we shall all be changed, {15:52}In a moment, in the twinkling of an eye, at the last trump:for the trumpet shall sound, and the dead shall be raisedincorruptible, and we shall be changed. {15:53} For thiscorruptible must put on incorruption, and this mortal [must]put on immortality. {15:54} So when this corruptible shallhave put on incorruption, and this mortal shall have put onimmortality, then shall be brought to pass the saying that iswritten, Death is swallowed up in victory.
*******
There is a cleansing going on right now. We talked about this yesterday and it stayed with me throughout the day. Off and on just thinking that the cleansing is happening regardless of anything we may or may not be doing. No, we won't be cleansed against our will. We won't be stripped of our filthy garments forcefully, that's not how God works. We have to want to be cleansed, we have to want to be made clean.
Zech. {3:4} And heanswered and spake unto those that stood before him,saying, Take away the filthy garments from him. And untohim he said, Behold, I have caused thine iniquity to passfrom thee, and I will clothe thee with change of raiment.{3:5} And I said, Let them set a fair mitre upon his head. Sothey set a fair mitre upon his head, and clothed him withgarments. And the angel of the LORD stood by.
Lev. {23:26} And the LORD spake unto Moses, saying,{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.{23:29} For whatsoever soul [it be] that shall not beafflicted in that same day, he shall be cut off from amonghis people. {23:30} And whatsoever soul [it be] that doethany work in that same day, the same soul will I destroyfrom among his people. {23:31} Ye shall do no manner ofwork: [it shall be] a statute for ever throughout yourgenerations in all your dwellings. {23:32} It [shall be] untoyou a sabbath of rest, and ye shall afflict your souls: in theninth [day] of the month at even, from even unto even, shallye celebrate your sabbath.
We know what it is to afflict our souls, we can picture that can't we? Who hasn't had their soul afflicted in life? Even children have their own torments of consciencous. The moments when we must choose right from wrong, the moments when our hearts cry out one way but life demands otherwise. Our souls are afflicted.
Dict. afflict (e-flîkt´) verb, transitiveafflicted, afflicting, afflicts
To inflict grievous physical or mental suffering on.
Inflicting grievous physical or mental suffering on.
Grievous suffering.
Yes, we all have our own moments of greivous suffering even if to another it might seem but a trifle. We can't guage another's suffering but only our own.
When we are told by the Lord through Moses to afflict our souls, when the anti-type meets type and we are to afflict our souls doesn't that mean to realize the helplessness of our state of being? We cannot save ourselves no matter what we do. The knowledge that we cannot save ourselves does bring affliction to souls that are used to doing for themselves. We must afflict our souls because only in realizing our helplessness can we understand that it is by the grace of God we are saved and only by the grace of God.
Not only are we to afflict our souls we are to 'offer an offering made of fire.'
Fire often meant the acceptance of a sacrifice by Yahweh (Judges 6:21; 1 Kin. 18:38; 1 Chr. 21:26)
The only sacrifice we can give is our lives to God.
Ro. {12:1} I beseech you therefore, brethren, by the merciesof God, that ye present your bodies a living sacrifice, holy,acceptable unto God, [which is] your reasonable service.
There is a part we play in giving our lives up to Christ. By His mercies, by His grace we are saved. He will atone for us, we will be at one with God again, we just have to offer ourselves a living sacrifice, we have to afflict our souls. Until we truly afflict our souls and allow God to work in us are we ready for the cleansing taking place right this very moment? Only by the grace of our Lord will we be clothed in His righteousness, we have none of our own.
“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;”- 1 Peter 1:13
Amen.

Monday, January 5, 2009

The Sanctuary Study Pt. 23

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.

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)
*******
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.