Eternal Verities 15A Concluded

Continuing the study on Eternal Verities (Eternal Truths) -

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

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THE ATONEMENT #2 -- The concept of a final atonement is based in the typology of the sanctuary services associated with the tenth day of the seventh month - Yom Kippur. In the Old Testament this day is noted as the Day of Atonements, plural. Leviticus 23:27 reads - "On the tenth day of this seventh month there shall be a day of atonements." Actually, only one atonement was made on this day, an atonement for cleansing (Lev. 16:30).


The Septuagint in translating Leviticus 23:27 uses the singular, exilasomoV, for the Hebrew plural, which adds support to the position that the majestic plural was used to designate the typical Day of Atonement. This being the case, then the atonement of the tenth day of the seventh month was considered of greater significance than the atonement ministered by the common priests in the daily sin ofterings brought to the sanctuary.


This background also helps one to understand why our pioneers in their writings placed the emphasis as they did on the antitypical Day of Atonement, even denying that an atonement was ever made on Calvary. (See 0. R. L. Crosier, The Sanctuary, Day Star Extra, 1846; Reproduced in Facsimiles of the Two Earliest S. D.A. Periodicals). With the change of emphasis today in mainline Adventism, placing the atonement of the Cross as the one atonement, and the down-play of the final atonement, even to the point of denial, there needs to be a rebalancing of the study of the atonement which reflects the whole of Scripture. If it requires a learning process, or an unlearning process, so let it be. (See Testimonies to Ministers, p.30) A thoughtful rereading of Leviticus 16 would so indicate such a process.


Traditionally, we have perceived that the High Priest went only once into the Most Holy Place on the Day of Atoneinent. A careful study of Leviticus 16 indicates ihat he entered three times on that day. First the High Priest took in a censer "full of burning coals from off the altar before the Lord, and his hands full of sweet incense" (v.12). Next, he was instructed to take "the blood of the bullock, and sprinkle it with his finger upon the mercy seat" (v.14). Finally, he was to kill the goat of the sin offering, that is for the people, and bring his blood within the vail" (v.15).


Traditionally, we have pictured the ministry of Jesus in the Most Holy Place as a High Priest standing before the Ark of the Covenant, robed in the pontifical attire like that worn by the typical high priest. The clothing worn by the High Priest on the Day of Atonement in the typical services are described as "the holy linen coat" with "linen breeches upon his flesh," and "girded with a linen girdle," and wearing "the linen mitre." These are declared to be the "holy garments" (v.4). Conforming to the traditional concept, we have lost much in our perception of the vision of Ezekiel 9. Three times in the vision given to Ezekiel, the One with the "writer's inkhorn by his side" is described as "clothed in linen" (vs. 2, 3, 11). This links the sealing as associated with the work of Heaven in connection with the antitypical Day of Atonement.


Traditionally, we have literalized the offering of the bullock as an atonement made by the High Priest for his immediate family, failing to consider that the High Priest typified the coming great High Priest in all aspects of the services on the typical day. In fact, the introduction in the book of Hebrews to the sanctuary typology is based on this concept of the house of Moses, of which Aaron was High Priest, and the house of Christ, of which He Himself is the High Priest. (See Heb. 3:1-6) The contrast of the two houses is prefaced with the admonition - "Consider the Apostle and High Priest of our profession, Christ Jesus" (v.1). As the bullock was provided by the High Priest, so Christ offered Himself, as well as being the "Lord's goat" taken from the congregation (Deut, 18:15, 18), as the offering of God. For the bullock no confession was made, and its blood was taken first into the most holy place following the pouring of the incense upon the coals of fire. While in the Old Testament, the ministry of the sanctuary was limited to the tribe of Levi, and the priesthood to the house of Aaron, the New Testament pictures the ones who believe in Jesus "as lively stones" "being built up a spiritual house, an holy priesthood" even "a royal priesthood, an holy nation, a peculiar people" (I Peter 2:5, 9). In its entirety, the new Israel was to be a kingdom of priests. This is the "house" of Christ, "whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6).


Traditionally, we have limited the ministry of Jesus as High Priest on the antitypical Day of Atonement and restricted it to the Most Holy Place. The type does not warrant such a conclusion. In the services as outlined in Leviticus 16, there is a progression beginning in the Most Holy (called "the holy"), and passing to the Holy Place (called "the tabernacle"), and then to the Altar of the Court, noted as "the altar before the Lord." [There is also implied movement in the vision of Ezekiel 9, from "the cherub, where upon He was" to the "threshold of the house" to give commands to those standing "beside the brazen altar," among whom was "the man clothed with linen"].


In the outline of the typical service of the Day of Atonement, it is stated that the atonement was necessary for two reasons:

1) "the uncleanness of the children of Israel" and

2) "because of their transgressions in all their sins" (Lev. 16:16).


These reasons could be summarized as the record of sin, and the cause for the record of the sins - "their uncleanness." The record is kept in "books" (Daniel 7:10); the confession of those sins were recorded typically on the altars of the sanctuary (Leviticus 4). In the services of the typical Day of Atonements, the uncleanness is not noted as cleansed until the third phase, the cleansing at the brazen altar (16:19). For that phase, the blood of the bullock and the blood of the Lord's goat were mingled (v. 18). This gives some suggestion of how Heaven views the final atonement, and the magnitude of what God purposes to accomplish through the "Surety" of the better covenant.


How can this be related to the prophetic picture of Daniel 7? First, one must recognize a basic premise. Sin began with a covering cherub in the very presence of God (Eze. 28:14-15). The first point of reference for the final eradication of sin must be where sin began and the issue involved which sparked the rebellion. At this point, the statements of Scripture and the revelation found in the Writings must be combined. Man, created in the image of God (Gen. 1:26), was to be only "a little while inferior to the angels" (Heb. 2:7, margin).


[The Greek of this verse is bracu ti. Thayer observes that here Paul "transfers to time what the LXX in Ps. 8:6 says of rank." (p.105) In the context of this verse, the same wording is used of Jesus (2:9). In His condescension, time not rank was the factor. (See Heb. 1:4; Phil. 2:9)]


From the Writings we learn that "human beings were a new and distinct order" (Review & Herald, Feb. 11,1902), and "designed to be a counterpart of God" (Review & Herald, June 18, 1895). Further, we are informed that "when God said to His Son, Let us make man in our image, Satan was jealous of Jesus. He wished to be consulted concerning the formation of man" (Spiritual Gifts, Vol.1, p. 17). This sparked the rebellion in Heaven. The whole angelic host became involved, and each made a decision.


It is with the angelic host that the scene of judgment in Daniel 7 begins. All are assembled. God who changes not desires that His original plan be activated. Will the angels of heaven accept the exaltation of the redeemed? The picture is far different now than when first suggested. The books are opened, and there is recorded the dark history of man's continual transgression and uncleanness. Will the angels consent that these who have sinned be placed above themselves who have never sinned? What plea can God make? Here the significance of the service of the Day of Atonement enters. First, Jesus who gave Himself, typified as the high priest who provided his own bullock, asks, "Did I give enough?" Across the minds of the angelic hosts races the recall of the agonies of Gethsemane and Calvary. Then God, who placed His co-Equal in the channel of human inheritance, and gave Him for the fallen race, asks, "Have I given enough?" The angels recall those hours of darkness when God Himself suffered in inexplicable anguish at the Cross. Yes, they assent, the purpose of God may proceed, and they will join in the final work for man.


Three angels go forth with the final call of the Everlasting Gospel, announcing first the setting in which it is being given - "The hour of the judgment of Him is come" (Lit.). Worship Him; "Be ye reconciled to God." Cease in rebellion; keep His commandments. The man "clothed in linen" completes His work, and returns to the Throne, declaring, "I have done as thou has commanded me" (Eze. 9:11). This is the second time He has uttered these words. Once before He prayed - "I have finished the work which thou gavest me to do" (John 17:4). But this time instead of from the cross the cry, "It is finished," there will come from the temple of heaven, from the throne "a great voice" declaring, "It is done" (Rev. 16:17). In the symbolism of Daniel, the Son of man comes to the Ancient of days to receive His kingdom - His "house" for which He has given so much. The at-one-ment is completed. "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ" (Rev. 11:15).


While the "house" is not limited to the last generation, but includes all who have availed themselves of "the redemption in Christ Jesus" (Rom. 3:24), there is a uniqueness in regard to the last generation which one dares not over look. This distinction is clearly defined in Paul's discussion of the resurrection in I Corinthians 15. All the redeemed "shall be changed" (v.51). While those who have been corrupted by death, are raised to incorruption (afqarsia), those alive at the event put on immortality (aqanasia) (v.53). It is this latter word, which emphasizes the uniqueness of the final generation. It is used three times in the New Testament, all in the writings of Paul; twice in I Corinthians 15:53, and once in I Timothy 6:16. In this latter reference, it declares that "the King of kings and Lord of lords ... only hath immortality." It is evident that to the victors who do not taste death, God shares a unique part of Himself, they in reality become a "counterpart of God."


This then raises the question of when the commission of sin ceases. Those who go to the grave can by faith in the Surety, who is still interceding in the sanctuary above, claim the promise of victory (I Cor. 15:57). But what about those who are alive when the intercession of the One "clothed in linen" ceases? Sin will also have had to cease in their lives. When and how will this be realized?


[The book of Revelation is clear that there is a period of time between the cessation of the priestly ministry of Jesus Christ, and His coming as King of kings and Lord of lords. (15:8, 19:11)]


The Writings indicate that the objective of "the latter rain" is to bring "the seed to perfection" (Testimonies to Ministers, p.506). In the same chapter, "Pray for the Latter Rain," is found the suggestion that this experience is involved with the reception of the advancing light of truth: - "Only those who are living up to the light they have, will receive greater light" (p.507). The result is clearly written - "We are to be wholly transformed into the likeness of Christ" (p.506) The "how" is also defined - "It is God who began the work, and He will finish His work, making man complete in Jesus Christ" (p.507). Paul wrote that in Christ "dwelleth all the fulness of the Godhead bodily. And ye are complete in Him" (Col. 2:9-10). This returns us again to the "in Him" concept of the Pauline epistles, and that Christ is the "Surety of a better covenant." We are His "house," the new house of Israel, a people of the covenant, and the promise is - "He shall save His people from their sins."


With all the failures of the past century to find the answer which the typical service of the Day of Atonement demands, one hesitates to even offer a suggestion as to what the answer might be. However, we would do well to consider a suggestion found in the Writings which reads - "Zechariah's vision of Joshua and the Angel [Chapter 3] applies with peculiar force to the experience of God's people in the closing of the great day of atonement" (Testimonies for the Church, Vol. V, p.472).


In analyzing this vision, the first revelation is that Satan will resist every effort not only to understand the final atonement, but also its realization. Joshua, the ministering high priest in the days of Zechariah, is seen standing before the Lord, and "Satan standing at his right hand to resist Him" (v.1). Satan is just as envious and just as set in his opposition to the plan of God for man as when God first suggested it in the beginning. He seeks to set himself at "the right hand" for power and control. In the vision the Lord first rebukes Satan before turning His attention to Joshua. "Is not this a brand plucked out of the fire," He asks. Joshua has no means to escape - his clothes are flammable - "filthy garments" ripe for the fire. Then the Lord commands those who stood before Him - those who have assented for God to carry out His original intent for man - "Take away the filthy garments from him" (v.4).


Here is the first test to those who would be cleansed. They can either yield their "filthy" garments, and become naked before whom they stand, or they can hold to them so as to cover their nakedness. This is the critical test self is involved. It is embarrassing to have to admit that all the "righteousnesses" which sustain our egos are nothing but "filthy rags" (Isa. 64:6). But unless we are willing for this to happen, the next step cannot be taken. The Lord will not put His righteousness over our righteousnesses. He alone is righteous and He does not intend to share that righteousness in which there is not a thread of human devising with the fig-leaf devisings of men.


When Joshua yielded up his filthy garments - the angels of the Lord will remove them if we permit - the Lord declares - "Behold I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment" (v.4). The emphasis is on what God can and will do, not on what man can do, for his is only to surrender so that it can be done for him. On the typical Day of Atonement, it was the high priest alone who accomplished the atonement. The recipients were to afflict their souls and do no work (Ex. 23; 29-30). Soul affliction - how few understand what this is all about. Self denial - and this does not mean in material things of life - but the actual emptying of self even as He did, whose mind we are suppose to accept (Phil. 2:5-7 RSV). How painful to those who profess they can keep the commandments of God, and tell the Lord, "All these have I kept from my youth up, what lack I yet?"


After being clothed with the garments provided and a fair mitre being set on his head, the messenger of the Lord solemnly affirmed the intent of the Lord of hosts - "Thus saith the Lord of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by" (v.7).


The result - "Hear now, O Joshua the high priest, thou and thy fellows that sit before thee: for they are men wondered at" (Heb. "men of wonder"). Through the bestowal of the final outpouring of God's grace, * human beings still closed in flesh of sin, will fully reflect the image of Christ, for God will bring forth His servant, the BRANCH in each - "Christ in you the hope of glory." The final atonement will have been accomplished. "For we through the Spirit wait for the hope of righteousness by faith" (Gal. 5:5).

* -- "Divine grace is needed at the beginning, divine grace at every step of advance, and divine grace alone can complete the work." (Testimonies to Ministers, p.508)


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By the will and grace of God will we obtain salvation, surrendering self to Him fully, by His power not ours. In His righteousness alone.


By the love and mercy of Jesus Christ our Lord and Savior now and forever.


Amen.

Eternal Verities 14A

Continuing the study on Eternal Verities (Eternal Truths) -

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******

1998 May -- XXXI -- 5(98) --ETERNAL VERITIES -- Part 5 -- THE ATONEMENT -- Part 1


THE ATONEMENT -- Part 1 -- Reduced to its simplest terms, the Atonement was stated by the Angel Gabriel in his announcement to Joseph regarding the name by which the son of Mary was to be called - "Thou shalt call His name JESUS: for He shall save His people from their sins" (Matt. 1:21).


Sin had separated man from God (Isa. 59:1-2).


Isa 59:1 Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Isa 59:2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.


Separation from sin restores at-one-ment with God. In a sense, "sin" is a compound word involving not only the acts, but the cause for the acts. Full at-one-ment cannot be realized until both of these two aspects of sin are abrogated.


The atonement is God's initiative.


The Gospel of Matthew indicates that the coming of Jesus was in fulfilment of the prophetic promise to Isaiah, that a virgin would conceive and bear a son whose name would be called "Emmanuel, which being interpreted is, God with us" (1:23). God became us so that in Him by becoming us could be restored the lost oneness caused by sin. This means that Jesus is the sole source by which the atonement was and is to be accomplished. He restored in Himself the lost oneness with God, and by His mediation, He will return "His people" to their lost oneness with God.


Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name
Mat 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.


In Hebrews, Jesus is declared to be a "surety of a better covenant" (7:22).


Heb 7:22 by so much also hath Jesus become the surety of a better covenant (ASV)


In Hebrews, Jesus is declared to be a "surety of a better covenant" (7:22). The word translated "surety," egguoV, is used only this one time in the New Testament. However, in legal and other documents of the period the word appears frequently. Moulton & Milligan in their reference work, The Vocabulary of the Greek New Testament, cite various incidents of its use. For example - "The father consents to the marriage and is surety for the payment of the aforesaid dowry." Again - "I hold your surety until you pay me the value of the claims" (p.179). The surety of Jesus under this better covenant, "established upon better promises" (Heb 8:6), is His own word and accomplishment both as priest and sacrifice.


This unique word usage in Hebrews suggests another covenant and another surety. At Mount Sinai a covenant was confirmed with Israel on the promises of the people to perform it. At the command of God, Moses read to the whole congregation "the judgments" which God gave to him (Exodus 21:1 - 23:33). In this covenant, there was no provision for mercy. It was obey:live; disobey:die (23:20-21). After hearing read to them this book of the covenant, "All the people answered with one voice and said, All the words which the Lord hath said will we do" (24:3). It lasted less than forty days.


While Moses was on Mount Sinai receiving from God the Ten Commandments engraved in stone, as well as instructions for the building of the sanctuary, the congregation of Israel pressed Aaron to make the golden calf god of the Egyptians, and worship it as the one who had brought them forth from Egypt (Ex. 32:1-7). Coming down from the mount and seeing the naked revelry of the people before the golden calf, Moses sensed the enormity and significance of the rebellion. Israel was a lost cause. Into the breach, Moses stepped. Admitting the magnitude of their sin, he pled with God - "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray thee, out of Thy book which Thou hast written" (Ex. 32:31-32). To the pleadings of Moses, God responded - "Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" (Ex. 34:27). Moses became the "surety," a mediator of this covenant which could be called a "type" covenant. Under it the sanctuary was erected and functioned. It prefigured Jesus, the "surety" of a better covenant.


It is this understanding of the covenant with Israel, which makes more meaningful the appearance of Moses on the Mount of Transfiguration. The record in Luke reads that as Jesus prayed in a mountain, even as Moses had so prayed, "behold there talked with Him two men, which were Moses and Elias (Elijah)." These "spake" to Him "of His decease (exodoV) which He should accomplish at Jerusalem" (9:28-31). Jesus provided the "way out" - the meaning of the word, "exodos" - beginning in Jerusalem, thus He became the surety, a mediator of a better covenant. The "exodos" from Egypt was not complete until Israel was secured in the Land of Promise. Our "exodos" will not be complete until we stand on the Sea of Glass before the Throne of God. Before that Throne now stands the Lamb as it had been slain, the "Surety" of the better covenant (Rev. 5:6). The entire at-one-ment is in Him and through Him.


All of this leads to another important concept in regard to the atonement. In the Old Testament the word, "atonement" is used for both the objective achieved in the daily ritual as well as the special service on the Day of Atonement. There is a dual atonement. In Leviticus 4, in each instance where the KJV uses the word, "atonement" (verses 20, 26, 31, 35), the Hebrew verb, kipher, is used. Likewise, the same word is found in Leviticus 16 (verses 16,17,18,24,32,33). In Leviticus 16, the infinitive form, kapher, is also used (verses 17,20,30,33,34). In Leviticus 23, the noun form in the plural, kiphurim, is used as well as the infinitive. This data is cited so as to relate the use of the word to the New Testament as well as to consider how it is translated in the Septuagint (LXX), the Bible of the Apostolic Church.


The word, atonement, as found in Leviticus 4 & 16 (KJV), is translated in the LXX by the Greek word, exilaskomai, or exilaskomai, and in Leviticus 23 by exilasomoV, a noun in the singular for the Hebrew plural. These words do not appear in the Greek New Testament. However, a similar word is used. Two times the word 'ilaskomai (hilaskomai), a verb, is used. In Luke 18:13 it is translated, "merciful,"and in Heb. 2:17 as "reconciliation." The noun form, 'ilasmoV (hilasmos) is used twice in John 2:2; 4:10, and is translated, "propitiation." Another word from the same root is used two times - 'ilasthrion (hilasteron). In Romans 3:25 without the article It is translated, "propitiation," and with the article in Hebrews 9:5 as "the mercy seat."


You may ask why these words from the same root are given different translations; why, not always as "atonement"? The Greek word in the OT for atonement has the prepositional prefix, ek (ex before vowels) which effects its meaning. For example, the Greek word, ballw means, "I throw," but ekballw means, "I cast out."


What Is all of this telling us? Consider the following factors carefully:


1) As noted above, the LXX was the "Bible" of the Apostolic Church. It was the Apostles who contributed to the Church, the New Testament.
2) Every scripture quoted in the book of Hebrews was from the LXX, not the Hebrew text.
3) Nowhere in the New Testament are the words used which are used in the LXX for the "atonement" in either describing the daily services as outlined in Leviticus 4, or in the outline of the yearly service as found in Leviticus 16.


This permits but a simple conclusion. The concept of "atonement" as emphasized in Adventism was not spelled out In the New Testament. Does this nullify the position of Adventism? No! This fact has both an upside and downside.


First the upside: This means that in the book of Hebrews, which quotes solely from the LXX, the use of the words used for "atonement" in the LXX were purposely avoided, thus telling the reader, the material presented was not to be understood as speaking of the antitypical Day of Atonement. That "day" was approaching (Heb. 10:25). Jesus had not entered upon His ascension into the ministry depicted by the typical Day of Atonement. Rather, He is presented as a "surety of a better covenant," "as a Son over His own house," and as a priest-king sitting on "the throne of grace" (Heb. 3:5-6; 4:14-16).


Now the downside: The New Testament does not give the basis for the final atonement which is one of the fundamental pillars of Adventism.


Where does that leave us? To put it very plainly; It leaves us with a theology based on the typology of the wilderness sanctuary services and related to the book of Daniel as it focuses on the closing events of time. This gives significance to the fact that the book of Daniel was set aside - sealed - for the time of the end. Does this diminish in any way the centrality of the Sacrifice of the cross? No, it merely relates the sacrifice of Christ to the dual aspect of the Atonement, the daily service - forgiveness - and the yearly service - cleansing.


Even in the New Testament where the word "atonement" is used once in the KJV (Rom. 5:11), the Greek word is katallagh, meaning "reconciliation," and so translated where the word is used elsewhere in the NT. While it is true that a concept of at-one-ment is embodied in the word reconciliation, it is a reconciliation of "enemies" to God (Rom. 5:10), not the coming to God of an errant child confessing his sin seeking to be again at-one-ment with his Father. Reconciliation is outside the covenant relationship. It brings us into that accord. The atonements were for those already in a covenant relationship with God. It must ever be recognized that the sanctuary type was set up and functioned under the covenant which God made with Moses and with Israel, with Moses as the mediator.


Paul in Romans 5:10-11, is emphasizing who the Reconciler is - "Christ by whom we have received the atonement" (KJV) - "the reconciliation." He also blends two concepts - the death and resurrection of Jesus. We are "reconciled to God by the death of His Son," but having been reconciled, "we shall be saved by His life" who "is able to save to the uttermost all who come unto God by Him, seeing He ever liveth to make intercession for them" (Heb. 7:25). This "saving work" is stated in the context of Christ as "a surety of a better covenant" and as having "an unchangeable priesthood." (See Heb. 7:22, 24)


The covenant concept is an essential concept for us to understand in relationship to the atonement. In the Old Testament, those who accepted the God of Israel as their God are described as taking "hold of My covenant" (Isa. 56:4, 6). The promise to them was that their "sacrifices shall be accepted upon My altar" (ver. 7). In the New Testament there is a "new" Israel. Paul describes the Ephesians as at one time being "Gentiles" and "aliens from the commonwealth of Israel, and strangers from the covenants of promise, and having no hope, and without God in the world" (2:11,12). But a "naturalisation" took place. He wrote - "Now in Christ Jesus ye who were sometimes far off are made nigh by the blood of Christ" (ver. 13).


Observe - "in Christ Jesus" there is a new Israel. All that come unto God by Him - for no man cometh to the Father except by Him - are extended hope and the promises of the new covenant. He is the Surety, having accomplished a new exodoV at Jerusalem by the cross. To the foot of the cross - "the highest place to which man can attain" - all must come to receive "the blood of sprinkling" (See Ex. 24:8), and thus come under the covenant of which Christ is both the surety and mediator. These are members of "the general assembly and church of the firstborn" whose names are written in the Lamb's "book of life." To these belong the "atonements" under the covenant (Heb. 12:22-24).


In the Old Testament references describing the services of the sanctuary, the word, "atonement" is used to describe the work done solely by the officiating priest. In Leviticus 4, outlining the sin offerings, the emphasis is that after the offering of the sacrifice brought by the confessor, "the priest shall make an atonement for him" (Lev. 4:26). Again, in the outline of the services on the Day of Atonement, the statement is made - "For on that day shall the [high] priest make an atonement for you" (Lev. 16:30). Further, it is emphasized that "there shall be no man in the tabernacle of the congregation when [the high priest] goeth in to make an atonement in the [most] holy" (16:17). The high priest alone accomplished the final atonement. In both instances it was accomplished for a people under the covenant God made with Moses and with Israel. Keep in mind that Jesus was to save His people from their sins.


Perhaps at this point of study, we should recapitulate the salient factors revealed in the typical services of atonement:
1) The Old Testament sanctuary services prefigured two atonements; one that occurred daily at the Altar in the court, and one yearly that involved the whole of the sanctuary and court, starting in the Most Holy place, and concluded at the Altar in the court (Leviticus 4 & 16).
2) The plural form is used to describe the yearly atonement. Twice in Leviticus 23:27-28, the plural form, kiphurim, is used - "it is a day of atonements." However, the LXX uses the singular, exilasomoV, to translate the Hebrew plural, indicating that in the judgment of the translators, they perceived the Hebrew use of the plural to indicate the majestic plural. In others words, the yearly day of atonement was primary in importance, the objective to which the daily atonements focused.
3) Salvation history in the New Testament was not the time of the Atonement of Atonements; thus in the New Testament, the words used in the LXX referring to the Day of Atonement, as well as the daily service, were avoided.
4) The Gospel message was the gathering of a New Israel into a covenant relationship with God through Jesus Christ, the Surety and Mediator of such a covenant.

While the daily sacrifices in the court at the Brazen Altar prefigured the sacrifice of Christ on the cross, yet Christ was offered without the gate as the Saviour of all who would accept Him. The inscription placed on the Cross was written in three languages; the language of the professed people of God, and in the two world languages of the day, Greek and Latin (John 19:20). It is at the Cross that two objectives meet: 1) the atonement of forgiveness; and 2) the ministry of reconciliation. Paul, the apostle to the Gentiles, speaks of the ministry of reconciliation (II Cor. 5:18-20), while John is speaking to those who have been reconciled that they sin not, but "if any man sin, we have an advocate with the Father, Jesus Christ the righteous" (I John 2:1).


This later factor - the continual (daily) atonement - is too often overlooked in the study of the typical sin offerings. All - the high priest, the whole congregation, the ruler, and the common people, the four categories covered in Leviticus 4 - were in covenant relationship with God via the mediator, Moses (Ex. 34:27). When in that covenant relationship, they became conscious of a separating sin, they came with the offering prescribed; confessed, and the officiating priest made atonement for them, and it was forgiven them. Christ, as the Surety of a better covenant, "ever liveth to make intercession for" us (Heb. 7:23,25), who have been reconciled to God, when we stumble and fall.


The gospel message of the New Testament seeks to bring all to the foot of the cross, to the brazen altar of the court. The New Testament message is: "Be ye reconciled to God" (II Cor. 5:20), and "If any man sin, we have an Advocate with the Father" (I John 2:1). The New Testament does not go far beyond this point. Only hints of the coming Atonement of Atonements are given.


To the believer is given the "earnest (arrabwna) of the Spirit" (II Cor. 1:22; 5:5), in other words, the pledge of what is to come. "We through the Spirit wait for the hope of righteousness by faith" (Gal. 5:5). [ Is it not of significance, that the message of 1888 has come during the time of the final atonement?] Although "as many as are led by the Spirit of God ... are the sons of God" (Rom. 8:14), yet "the earnest expectation of the creation eagerly waits for the revealing of the sons of God" (ver. 19, NKJV). To those of New Testament times this expectation was perceived as "the day approaching" (Heb. 10:25). (For significance of "the day," see M. L. Andreasen, The Sanctuary Service, p. 170] To be Concluded

*******

This is a lot to take in, it really is. We need to read and re-read it to digest it full. Being made ONE with God through Jesus Christ our Lord and Savior, God with us, Immanuel, is what it is all about. Jesus, God took on flesh to make us one with God again because sin separates us from Him. This oneness that was forfieted in the garden with sin's entrance to humanity has to be restored and Jesus will restore us to that oneness. Sin will be gone one day, our connection with God restored fully and I hope and pray we are all there to be made at-one with God, we can't begin to imagine what it will all be like.


By the grace and mercy of our Lord may we find forgiveness and claim Christ's righteousness as our own, accepting all that Christ has done for us to restore us to God the Father, to Him, God the Son, through God the Holy Spirit now and forever.


Amen.

Sufficient unto the day is the evil thereof.

Mat 6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.


Php 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.


It's not easy giving up the habit of thinking for others, not when you've spent most of your life doing so. And it's not the thinking for others that might be construed as being a good thing. Believing others are thinking well of you, well... that is a good thing right? It makes a person feel happy to think others are thinking good things of them, holding them in 'high esteem' or even in 'esteem' that isn't quite so high. How often do people do that though, as a rule, believe others are thinking good things of them? It could happen a lot more than I imagine it happen simply because I fall far down the opposite side of that particular coin. I've made a habit of believing everybody thinks bad things of me, everybody holds me in 'low esteem' or 'very low esteem'. People talk about having self-esteem where we think good of ourselves. Then label people as having low self-esteem or high self-esteem. Of course a lot of low self-esteemers think that to hold themselves in high esteem is to be prideful and that's wrong, right? Do you think it's possible to have no esteem? Neither high nor low, but simply no concern over the self? Sure, some will say this or that person has 'no' self-esteem and what they mean is they think very, very low of themselves, so technically they have esteem for themselves it's just far down on the low side. If they truly had no self-esteem they wouldn't be thinking badly of themselves or good of themselves, right?


People like me, for I can only speak for myself really, who have LOW self-esteem often believe no others can think good of them, they can't be held in high esteem by others simply because the bad parts of them outweigh the good by far- yeah, that's low self-esteem. Have you ever been told what another thinks of you? The old- 'I thought you were...but you're not.' Have you ever told someone else that? 'I thought you were better than that? I thought you were different, better. I thought you were...' It doesn't matter really does it, because knowing another is telling you that they thought you were 'better' than what you apparantly are, hurts. If one person thinks that way then others have to do the same and frankly you believe it yourself, that some how some way you're not quite as good as you should be. Low self-esteem can be born that way.


It's so easy for me to imagine others thinking. I like to think for them you see. I imagine (and I do have a vivid imagination) that others think a lot of bad things about me. Those closest to me I tend to believe think the worst of me. In my liking to think for others I imagine their thoughts are consistently wishing I was different, better than I am. No one can really accept me for me and I don't even accept me for me because I've failed so many expectations I had for myself.


Recently I started to think for others as I always do and my thoughts were making me more and more depressed. I'd tell myself my thoughts for what they were thinking were true- that their actions past and present confirm it to be so. I tell myself not to be delusional and believe they are thinking differently because the past has shown that NOT to be true. Such a vile trap you know, all caught up in the reality and the supposed reality of thoughts. The lines are so blurred there is no telling where they really are and the confusing is as depressing as the thoughts. Part of me doesn't want to know the REAL thoughts because taking them out of my own mind and confirming them would hurt even more. Yet there is torture in thinking, in believing what is thought even if there is no way of knowing except by confirmation.


Does this all sound confusing, well I'm not surprised, it is confusing. I've been nudged by this thought though- Stop thinking for others. Just stop.


When I fill the heads of others with thier supposed bad thoughts whether true or not, I'm thinking for them. We are told in the Bible what things to think on... and rightly so.


Php 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.


True things.
Honest things.
Just things.
Pure things.
Lovely things.
Things of good report.
Virtuous things.
Praise worthy things.


No where in there are we told to think of bad things, to imagine being thought of badly- a bad thing. So what if it's true. So what if someone you love thinks you're a bumbling idiot most of the time, you are NOT supposed to think on that because that isn't a good thing. Yes, it said to think on true things, but ---


The greek word used there for true--
ale?the?s
al-ay-thace'
From G1 (as a negative particle) and G2990; true (as not concealing): - true, truly, truth.


Whose truth are we to think on?


Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.


Jesus is the truth and through Jesus, through His righteousness as we claim it, we may be bumbling idiots to others but to God we are sons and daughters of merit. Christ's redeemed and that's the truth. What God thinks of us means more than what any other person on earth thinks. This is truth.


We are to think on true things in Jesus. Honest, just, pure, lovely, good reports, virtuous, and praiseworthy thoughts. We are not told to think on anything negative, anything bad, anything depressing.


Yes, the Bible says this--

Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.


We are to esteem others better than ourselves, we are to do things in lowliness of mind, and those of us who have very LOW self-esteem find it easy to esteem everyone better than ourselves but that's not what this is talking about, not really. Let's read it in context--


Php 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Php 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Php 2:4 Look not every man on his own things, but every man also on the things of others.
Php 2:5 Let this mind be in you, which was also in Christ Jesus:
Php 2:6 Who, being in the form of God, thought it not robbery to be equal with God:
Php 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Php 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.


When we think others are thinking bad of us there is little love there, little joy. We are caught up in SELF. We aren't thinking of the other person we are thinking FOR the other person and in truth, no matter how well you think you know someone you can't THINK for them, you just can't. When we dwell on our own thoughts of what others are thinking we are being very selfish and yes, we are esteeming ourselves above them but even thinking they are thinking on us. Sure, our thoughts my be negative and all, we might believe that others are better than we are, but in a way that depresses us and leaves us wishing we were better than what we are. This isn't what is meant at all. Esteeming another above ourselves is not putting ourselves down. Jesus did not downgrade Himself while esteeming others. Jesus took on the servant form of flesh and taught His followers to love others as He loves them putting their welfare first. We should, if we are truly esteeming others above ourselves, not think they are thinking badly but that their thoughts are their own to have and to be accountable for and hopefully, prayfully they are thoughts that are good thoughts.


I've rambled on lots today but it's been a rough week. I hope and pray for the faith I need to hold fast. The enemy assaults us on all sides and if he can turn us against ourselves he's as victorious as if he's trapped us in some other way. He doesn't care how he gets us, he'll stoop as low as he can, as deceptively as he can. I thank God through Jesus Christ that we are victorious in our Lord and Savior's righteousness, forgiven by Him, and called to be His now and forever. By His grace, by His love. In the Holy Spirit's guidance and comfort.


Amen.

Eternal Verities 13A

Continuing the study on Eternal Verities (Eternal Truths) -

I'm going to copy parts of a thought paper about the Godhead and eternal truths. I'll interject it with my own thoughts and probably end up breaking it up into digestable pieces, meaning give it bit by bit so it's not overwhelming and gives us time to think about what's being presented. If you're reading this you'll have access to the internet and as such it's easy to check various facts such as the meaning of Greek and Hebrew words. Don't hesitate to take time to check things for yourself. We are accountable for what we can do and that means seeking the knowledge where we can. In our time we live in something called the 'Information Age' and it is. Information is right at our fingertips and we have to avail ourselves of it.

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******

The force of this aspect of the Incarnation, Paul will pursue in his letter to the Philippian Church. This we will now consider. He wrote: Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himsef of no reputation, and took on Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself and became obedient unto death, even the death of the cross. (Phil 2:5-8)


Within these verses, four words used by Paul need to be fully understood: "form" (morfh), "fashion" (schma), "no reputation" (kenow), and "likeness" ('omoiwma).


Moulton and Milligan in their work, The Vocabulary of' the Greek New Testament, observe that morfh"always signifies a form which truly and fully expresses the being which underlies it." (p.417) Paul uses it twice to contrast what Jesus was and what He took upon Himself. He was "in the form of God."This is defined as being equal ('isa) with God. The word, 'isa means equal in either "quality or quantity" (Thayer). In the case of Christ it was both. However, in the incarnation, He took upon Himself, "the form of a servant" (slave, douloV). If this statement were all that was given in the New Testament in regard to the nature that Christ assumed in the flesh, it would be sufficient to settle the question once and for all what Adamic nature He accepted. Not until Adam sinned did he have a slave form.


The second word - schma - signifies the outward appearance. His external bearing was "in the likeness of men."


The third word, a verb (kenow), in the KJV reads that Christ made Himself of no reputation." The RV translates the same word as "but emptied Himself." Literally translated the text reads - "But Himself, He emptied" (alla 'eauton ekenwsen) - the emphatic sentence structure. Moulton and Milligan cited above, notes a use of the verb, kenow, in secular literature supporting the RV translation (p.340). Laying aside "the form of God," He took the slave form of man. John in his Gospel records the prayer of Jesus, requesting of the Father that He be glorified "with the glory which He had with [Him] before the world was" (17:5). Yet John in his gospel declares that when the Logos became flesh He possessed a glory as the unique One of the Father, "full of grace and truth" (1:14). He emptied Himself of the manifest possession of Deity, yet retaining the essential elements of Divinity - grace and truth.


The fourth word, 'omoiwmati (in likeness), is connected with what He became, anqrwpon (of men) - literally "in the likeness of men becoming." The question is, Did Christ really become man, or did He merely give the appearance of being a man? The Bible plainly teaches the reality of the humanness of Jesus. He slept; He hungered; He thirsted; He wept - He was truly a man. The religious leaders who contended with Him had no problem with the fact that He was a man. They said to Him - "For a good work we stone thee not, but ... because that thou being a man, makest thyself God." (John 10:33) This force of the word used by Paul to convey that Jesus was really a man needs to be understood and retained in one's thinking, because elsewhere he uses this same word in defining the nature He assumed in humanity.


We consider this text next. In his letter to the Romans, Paul wrote - "God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." (Rom. 8:3) Here is again the same word translated "likeness." Literally, en 'omoiwmati sarkoV 'amartiaV - "in the likeness of a flesh of sin. To understand the word, 'omoiwma, differently here than in Philippians 2:7, is wresting Scripture. God sent His Son in the reality of a flesh of sin. Paul is not saying that He was sinful, but that He was like all others who were born into the human race having the tendencies and potential to sin. To emphasize the force of this fact, Paul adds that He condemned sin "in the flesh." If not the reality, the condemnation was only an appearance - the victory a farce.


In his letter to the Galatians, Paul emphasizes that Christ "was born out of woman, born under law." (Gal. 4:4) He came as all other children come, came under the same law of heredity to which all are subject. Since the Fall, there has been no other flesh than the flesh of sin. But because of what Jesus did in that flesh of sin - condemned sin - there is hope that when He comes the second time, He will come "without sin unto salvation." (Heb. 9:28)


The discussion of Jesus as a man, and his relationship to those he came to save, in Hebrews 2:9-18, has been the basis upon which not only the leaders of the Holy Flesh Movement built their Christology, but is also the text used today by those who teach that Christ came born, born again. The assumption drawn from these verses is that while Jesus was "in all things made like unto His brethren" (ver. 17), these "brethren" were "sanctified" (ver. 11). Therefore Jesus did not come in the likeness of sinners, but in the likeness of men redeemed and sanctified. (It is not explained how these "sanctified ones" became sanctified, because if Jesus came only to that level, who made the provision for them to reach the level where they were? Is there an unknown "Saviour"?) This faulty teaching results from a failure to understand what the text actually states in verse 11 - "for both He that sanctifieth and they who are sanctified are all of one." The KJV omits a word from the final phrase - "all of one." The Greek text reads - ex 'enoV panteV - out of one, all. If the preposition, ek (ex before vowels) meaning "out of, were not in the text, then the assumption that all - the sanctified, and the One sanctifying were of one nature, might have merit. This cannot be with the use of the preposition, ek, denoting source or origin. The text indicates a common source - all out of one source. Two possible sources would do no violence to the text: 1) Out of the Father, or 2) Out of Adam. The evidence from the context would indicate the latter because it reads - "He took on Him the seed of Abraham" (ver. 16).


This was the interpretation given by A. T. Jones. In a series of talks at the 1895 General Conference session on "The Third Angel's Message, Jones commented on Heb. 2:11 stating: In His human nature, Christ came from the man from whom we all have come; so that the expression in this verse, "all of one," is the same as "all from one," - all coming forth from one. And the genealogy of Christ, as one of us, runs to Adam. Luke 3:38. (GC Bulletin, p.231)


A closer look at what is written to the Hebrews tells us something. "For as much as the children are partakers of flesh and blood, He also himself took part of the same;" - for a purpose - "that through death He might destroy him that had the power of death, that is, the devil" (ver. 14). We might ask: Could Adam have died, once created, unless he sinned? We might inquire further; Could Christ if He had taken the nature of unfallen Adam have died, since He did not sin? He took the nature of those He came to save from "the power of death."


Turning now to the Epistles of John, and the book of Revelation which he was commissioned to write, the same position in regard to the Incarnation is reflected as has been noted in the Epistles of Paul. Using the same theme which marks the introduction to his Gospel, John begins his first Epistle declaring - That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word (logoV) of life. (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifest unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ (I John 1:1-3)


The Word of life which was with God was a reality - they saw, heard, and felt His substance. That "Eternal One" which was from the beginning with the Father was manifest - made flesh (John 1:14) - to them. This One which John had seen and heard declared he unto those to whom he was now writing. It was in that manifestation in flesh - real tangible flesh - that the believer was to have fellowship with the Son, Jesus Christ. He is the Son of God in our flesh, not in some emanating spirit form. "Unto us a son is given" in our flesh and blood. On this point a warning is sounded in his epistles: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist (I John 4:1-3)


In his second Epistle, the warning is again sounded: For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist (II John 7)


While John's emphasis is clearly centered on the reality of God in the flesh, and not that Jesus Christ was only an appearance, it cannot be side-stepped that He came in the flesh, the same as those to whom He was manifest, who both saw, heard, and handled Him. They lived with Him; ate with Him, dwelt with Him. He was not different from them. John uses only one word to describe His reality as a man - the Word was made flesh, and the only flesh he knew was that which he himself possessed.


At the very heart of the Unveiling (apokalaluyiV) of Jesus Christ is the visionary manifestation of Jesus as "a Man-child" (Rev.12:5). The Greek text reads - kai eteken uion, arsen - literally, "and she brought forth a son, a male." The emphasis is that this Son was a male, not a eunuch. He was not bereft of the forces which surge through human beings; He understood the "feelings of our infirmities" (Heb. 4:15). In the next scene of the vision, as a warfare between Michael and the dragon, "the Man-child" conquered. "The dragon ... prevailed not." From heaven - to which the Man-child was taken - came "a loud voice" declaring, "Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ (Messiah); for the accuser of our brethren is cast down" (Rev.12:10). Herein lies the hope of those who place their trust in Him - "the Man-child." He is "to rule all nations with a rod of iron" because He ruled the flesh He took with the same rod. It is declared of those who exercise their privilege to become "sons of God" (John 1:12), brothers of "the Man-child," that they, too, "overcame him [the dragon] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto death" (Rev.12:11).


In the heart of this Apocalypse to John is to be found in symbolism the victory over sin at its very fountainhead - the flesh. The Word (Logos) came to be flesh - "a Man-child." Accepting "a flesh of sin," He condemned sin in that flesh, that we might overcome "through the blood of the Lamb" to which we have contributed nothing, yet are enabled to testify to its saving power, willingly following the blood stained path to Calvary, loving not our lives even unto death. (To Be Continued)


AMEN.

Eternal Verities 12A

Continuing the study on Eternal Verities (Eternal Truths) -

I'm going to copy parts of a thought paper about the Godhead and eternal truths. I'll interject it with my own thoughts and probably end up breaking it up into digestable pieces, meaning give it bit by bit so it's not overwhelming and gives us time to think about what's being presented. If you're reading this you'll have access to the internet and as such it's easy to check various facts such as the meaning of Greek and Hebrew words. Don't hesitate to take time to check things for yourself. We are accountable for what we can do and that means seeking the knowledge where we can. In our time we live in something called the 'Information Age' and it is. Information is right at our fingertips and we have to avail ourselves of it.

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******

Eternal Verities -- The Incarnation -- Part 2 -- In the Epistles is to be found a theology of the Incarnation, a theology sufficiently detailed so that it can be determined beyond question whether Christ-


-took upon Himself the nature of Adam prior to the Fall
-or the nature after the Fall
-or a selected human nature which resembled both the post-Fall and pre-Fall Adamic nature.


Paul, writing to the Church at Corinth, stated that God in "reconciling the world unto Himself," made Christ "to be sin for us, who knew no sin; that we might be the righteousness of God in Him." (II Cor. 5:19,21)


2Co 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliatio


2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.


While the emphasis by Paul in this section of his letter is on reconciliation and its ministry, it cannot be overlooked that basic to this reconciliation is Jesus "made sin." This could not be unless He incarnated in the fallen nature of man where sin held its dominion.


To break the power of "the strong man," Christ had to "first bind the strong man," then He could "spoil his house." ( Matt. 12:29)


Mat 12:29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.


We can but dimly comprehend the depths of the condescension to rescue man from the grasp of sin, except as we meditate on the "outer darkness" that enveloped the cross and hear the anguished cry that pierced the Heavens, "My God, my God, why hast Thou forsaken Me"? The result - "we [can] be made the righteousness of God in Him."


As he continued his epistle, Paul noted another aspect of the Incarnation. He wrote - "Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." (II Cor. 8:9) This was more than the mere fact that "the Son of man hath not where to lay His head." (Matt. 8:20) As Alford in his Greek Testament comments - "It was not merely by His renunciation of human riches during His life on earth, but by His exinanition [act of evacuating] of His glory." (Vol. II, p.681)

*******

My thoughts--


It is true we can scarcely begin to comprehend the depths that Christ went to in order to save us. The worth He places upon us is something we can't even begin to understand. Do you place any worth on another person? We usually do. We have parents we treasure, sisters, brothers, husbands, wives, lovers, children that we value and yet to what depths would we go for them? Some people have given their lives for others and they do so knowingly and understandingly. They are willing to give up their very breath to save another and it's miraculous in its own right. Yet, we as sinners making a sacrifice give up our breath of life but no more than that. We have no power, no glory, no righteousness in us to sacrifice. Christ had to give up so much to save us, so much we just can't compare on any level to that sort of sacrifice. We are creatures that are born to die, that is our inevitable fate in this world. We know we will die, we know what death is, and we know that there is life in Christ after we die and He returns for us, but still, death is promised to us on birth. Christ before the incarnation didn't have that promise of death, Gods do not die they have eternity, they are everlasting from everlasting. To give us such existence and take on flesh to die... the sacrifice goes beyond all we can comprehend.


May God help us to live in Him. By His righteousness alone we will have life everlasting in Him, with Him. By His unfathomable love, by His amazing mercy, by His pure grace now and forever, His will, not ours be done.


Amen.

Eternal Verities 11A

Continuing the study on Eternal Verities (Eternal Truths) -

I'm going to copy parts of a thought paper about the Godhead and eternal truths. I'll interject it with my own thoughts and probably end up breaking it up into digestable pieces, meaning give it bit by bit so it's not overwhelming and gives us time to think about what's being presented. If you're reading this you'll have access to the internet and as such it's easy to check various facts such as the meaning of Greek and Hebrew words. Don't hesitate to take time to check things for yourself. We are accountable for what we can do and that means seeking the knowledge where we can. In our time we live in something called the 'Information Age' and it is. Information is right at our fingertips and we have to avail ourselves of it.

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

*******

1998 Mar -- XXXI - 3(98) -- Eternal Verities -- Part 3 -- THE INCARNATON -- Editors Preface -- With this issue we begin a two part study of the Biblical texts relating to the Incarnation.


Eternal Verities -- Part 3 -- The Incarnation - I -- The first promise after man sinned involved the incarnation. This Protevangelium reads: And I [the Lord God] will put enmity between thee the serpent and the woman, and between thy seed and her seed: He shall bruise thy head, and thou shalt bruise his heal. (Gen. 3:15, Heb)


All the Biblical revelation that follows merely enlarges and confirms the basic elements of this first promise. Observe that it states - "the seed of the woman" - not "the seed of the man." Further, the head of the serpent would be bruised, while it would also cost the Seed, His heel would be bruised.


The first element - "the seed of the woman" - has two factors:


1) It was the seed after the Fall. The only nature the woman could give would be the fallen nature resultant from sin. It could not be otherwise, as there was no need of a Saviour until after the fall. The unfallen nature needed no Redeemer.


And 2) No human father would be involved. It was not the seed of Adam. This introduces the basic mystery - how can a woman not impregnated by a man have a child? This Is the very question that Mary asked of Gabriel - "How shall this thing be, seeing I know not a man?" (Luke 1:34)


Both the serpent and the Seed would be "bruised." Does it matter where a venomous serpent bites you? "The sting of death is sin" (I Cor. 15:56). This promise indicates the extent of the condescension. He would be made "sin for us who knew no sin" (II Cor. 5:21). To destroy the power of sin at its head - would cost God; His heel would be bruised.


2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.


Before leaving this original promise, we need to note how it was perceived by the one whose mind had been influenced to sin. Upon the birth of Cain, Eve declared - "I have gotten a man, the Lord" (Gen. 4:1, Heb). Some translations read - "I have gotten a man with the help of the Lord," thus translating the sign of the direct object (eth) which precedes "Lord" as "with His help." The text plainly states - "Adam knew Eve his wife; and she conceived." There is no question as to who the father of Cain was. This is simply the evidence of the difficulty of the human mind, perverted by sin, to understand divine revelation. It also indicates the human attitude toward God's promises; man can accomplish them. The element of faith is lacking; is there anything too hard for the Lord?


Further it says in essence that man can create God. This blasphemy is still with us, and is basic in the Eucharistic contentions. Thus from the very beginning we find the seeds of a misconception of the Incarnation, a salvation by works mentality, and base presumption. Well might we tremble as we seek to understand truth with six thousand years of warped thinking behind us. We need to tremble at His Word.


There is in the book of Genesis another revelation of the coming incarnation. Through the dream given to Jacob, the first night of his being away from home in his sixty years of life, God reveals to him where his consolation can be. Pause in your reading and take time to review the experience as recorded in Genesis 28:10-13.


Gen 28:10 And Jacob went out from Beersheba, and went toward Haran.
Gen 28:11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
Gen 28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
Gen 28:13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed


The first thing Jacob saw was "a ladder set up on the earth." Its base was on the earth, not dangling a rung or two above the earth. The redemption of man was not to be a "chopper" rescue mission, something let down from heaven; but it was to be a mission beginning where sin began, and which would bridge the gulf - the top of it "reached to heaven." Communication was restored; he saw "angels of God ascending and descending on it."


That ladder was declared by Jesus to be Himself (John 1:51).


Joh 1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.


Nathaniel saw in Him "the Son of God, ... the King of Israel" (v.49). Jesus identified Himself as "the Son man" who would create the ladder. Clearly He was God manifest in the flesh of man - the Word made flesh. Further, Jesus did not set up "three ladders" to heaven - just ONE! There are not three ways to understand the Incarnation; just one.


Various revelations of the Incarnation come from the record of the Exodus movement. First the "burning bush" which inaugurated it (Exodus 3:2-3.8). Moses was doing his menial task of tending for his father-in-law's flock which he had taken to the vicinity of Horeb, described as "the mountain of God." Here he saw a bush glowing with fire but not consumed. Turning aside to see this unusual sight, God spoke to him, telling him that having seen the bondage of Israel, He was "come down to deliver them." Again the emphasis is that human redemption would not be accomplished from a remote distance, but God would dwell even in a form represented by a desert shrine. However, His glory as a burning fire would not consume the form of man but would draw man unto it, even as Moses was attracted to the manifestation of God. It would be God manifest in the flesh, which had become as a thorny desert shrub. He revealed his name to Moses as I AM THAT I AM (3:14). Gesenius, the Hebrew lexicographer, translates the Hebrew as reading, "I shall be what I am," in other words, the Unchangeable, the Eternal One.


The sanctuary, built by Israel in the desert of Sinai, very near to the place where God had revealed Himself to Moses, was but an enlargement of the revelation of the burning bush. It was to be a place in which God would dwell among them (Ex. 25:8). Its outward appearance contrasted with its interior glory. Covered with "rams' skins dyed red, and a covering above of badger's skins" (26:14), its interior appointments - furniture, and walls - were overlaid with gold (25:10-11; 23-24, 31; 26:29). John catches the significance of the sanctuary and declares that "the Word came to be (egeneto) flesh and tabernacled (eskhnwsen) among us, and we beheld His glory, the glory of the unique one (monogenouV) of the Father, full of grace and truth" (John l:14). To all outward appearances, Jesus was only a man, "a desert shrub," but that form veiled an inward glory of God - the fullness of grace and truth.


The final revelation of the exodus from Egypt, came as they neared the end of the forty years of wilderness wanderings. "The soul of the people was much discouraged because of the way" (Numbers 21:4). They spoke against both God and Moses. God responded with "fiery serpents" and "much people of Israel died" (v.6). In response to Moses' intercession, God said: Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. (ver. 8)


All the elements of the extent of the condescension and resulting redemption are found in this one symbolism. He "who knew no sin" was "made to be sin for us" (II Cor. 5:21). He was lifted "upon a pole" that all who would look might live. The New Testament is clear as to the significance of this symbolism. Jesus told Nicodemus that as Moses lifted up the serpent, so must He be lifted up (John 3:14). The book of Revelation translates the very language into the Greek, and applies it to Satan. It Is the puroV drakwn (fiery dragon), or serpent (Rev. 12:3, 9), who contends with Michael, but Michael entering into the strong man's house (Matt. 12:29), and binding the strong man by condemning sin in the flesh, brings "salvation" (12:10). It is ours to look, believe, and live. No understanding of the Incarnation which destroys this symbolism has any validity.


Isaiah, the gospel prophet, emphasizing the first gospel promise, wrote: Behold a virgin shall conceive, and bear a son, and shall call His name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. (7:14-15 KJV)


Three points should be noted: 1) "a virgin;" 2) "His name;" and 3) the freedom to choose.


While the KJV uses the word, "virgin," other translations simply state, "woman" (REV & RSV). The Hebrew word is alma, which is used to describe a woman of marriageable age. The Hebrew word for virgin is bethulah and is used five times by Isaiah, but he chose not to use it here. The promised one is to be "the seed of the woman." Paul also makes this emphasis - "God sent forth His Son, made of a woman" (Gal. 4:4).


His name was to be Immanuel, "God with us" (Matt. 1:23). The child of the woman was God who came to be as us with us. He was "as us" through the woman; He was with us because He was God manifest In the flesh.


The third point needs clarification. Literally this part of the text reads - "Butter and honey he doth eat, when he knoweth to refuse evil, and to fix on good." (Young's Literal Translation of the Holy Bible) The concept of "when" would indicate that there would be a time when as all normal earth children, he would not know to choose - he would develop. He learned obedience (Heb. 5:8). He would be endowed with the power of choice - He would be a free moral agent.


Isaiah prophesies further that He would not only be "a tender plant" but He would also be "as a root out of a dry ground." What a contrast is herein expressed! Then to emphasize the conflicting contrast he added - "He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him" (Isa. 53:2). Well would His life represent the "tabernacle" of the wilderness. His would be a life whose glory of the fullness of grace and truth would be veiled to the eyes of men and only perceived by those who would come to believe on and in Him.


In the New Testament


In the fullness of time, God was manifest in the flesh. In Bethlehem, a name which means "house of bread," the Bread of Life was born and cradled in a feeding trough for cattle. The contrasts prophesied by Isaiah were seen from God's first entry into flesh. The first invitation to behold Him was to shepherds, and His humiliation was emphasized as a signature of His Divine Identity. The angels proclaimed over the hills of Bethlehem - "Unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes and lying in a manger" (Luke 2:11-12).


This detailed description of the birth of Jesus dare not be overlooked. Paul wrote that when this uniquely begotten One was brought into the world, God declared - "Let all the angels of God worship Him" (Heb. 1:6). The baby Jesus was God in the flesh. The contrast widens as we perceive the significance of Isaiah's prophecy. This child is "the Father of eternity" (Isa. 9:6 Heb. KJV- "the everlasting Father"). Well did Paul wrote - "Without controversy, great is the mystery of godliness" (I Tim. 3:16). We need to remove our shoes, for the ground whereon we walk is holy ground.


The Gospels reveal Jesus as the Son of man experiencing all the feelings of our humanity. "He hungered" (Matt. 21:18). He who as the God of Israel neither slumbered nor slept (Ps. 121:3-4), as a man became so wearied that he slept "in the hinder part of a boat...on a pillow" in the midst of "a great storm" until awakened by His thoroughly frightened disciples (Mark 4:37-38). He manifest "anger" due to the hardness of human hearts because they refused to make judgments based in truth (Mark 3:1-5). "Jesus wept" as He saw disbelief mingled with human sorrow (John 11:35). He saw talent covered with selfish desire, yet "loved" the individual and offered him the way to true success (Mark 10:21). He "suffered" being tempted with the temptations common to man (Heb. 2:18; 4:15). He was in "agony" as He wrestled to accept the penalty of sins which were not His, even sweating "as it were great drops of blood" (Luke 22:44).


Before considering the Incarnation as set forth in the Epistles, we need to take another look at the announcement of Gabriel to Mary. It reads - "The Holy Spirit shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy [thing] which shall be born of thee shall be called the Son of God" (Luke 1:35). The word, "thing" (KJV) is supplied by the translators. The preceding word, "holy" ('agion) is an adjective and requires an object. The supplied word would be more accurate if it read - "spirit." The Holy Spirit could only beget Itself. "A divine Spirit dwelt in a temple of flesh" (YI, Dec.20, 1900). This uniqueness, in contrast to every other human being, dare not be overlooked. Our identity is the result of father and mother; Jesus' Identity was pre-existent of the Eternal Spirit. It was the Logos who was with God (proV ton qeon), and who became flesh ('o logoV sarx egeneto). In this there is both difference and likeness. He was different - He was God; yet likeness - He became flesh, even our flesh through Mary. This is why He was and is monogenhV, the One of a Kind (John 1:18). To Be Continued

Eternal Verities 10A

Continuing the study on Eternal Verities (Eternal Truths) -

I'm going to copy parts of a thought paper about the Godhead and eternal truths. I'll interject it with my own thoughts and probably end up breaking it up into digestable pieces, meaning give it bit by bit so it's not overwhelming and gives us time to think about what's being presented. If you're reading this you'll have access to the internet and as such it's easy to check various facts such as the meaning of Greek and Hebrew words. Don't hesitate to take time to check things for yourself. We are accountable for what we can do and that means seeking the knowledge where we can. In our time we live in something called the 'Information Age' and it is. Information is right at our fingertips and we have to avail ourselves of it.

May God bless us as we seek to understand more fully His will, His way, the truths that we need to know and believe as this world becomes more and more deceptive.

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This inter-relationship of Jesus Christ and the Holy Spirit is emphasized at each progressive revelation to the Seven Churches to whom the book is addressed. Each message is prefaced with a testimony from Jesus Christ. Each is concluded with an imperative from the Holy Spirit - "He that hath an ear, let him hear what the Spirit saith."


Further, within the messages there is an intermingling of what Jesus will do, and what the Spirit will do. For example, to the victor of the Church at Thyatira, Jesus promises - "He that overcometh and keepeth my works to the end, to him will I give power over the nations" (2:26); while to the victor of the Church at Ephesus, the Spirit promises - "To him that overcometh will I give to eat of the tree of life" (2:7).


In the rich symbolism of the vision which John was given of the Throne of God and the activity connected with the Throne, he sees first the One sitting on the Throne, and before Him are seven torches (Gr.) of fire, which are declared to be "the seven Spirits of God." (4:5)


Not until an impasse is perceived is "a Lamb as it had been slain" revealed (5:6). This Lamb is described as "having seven horns and seven eyes" which are declared to be "the seven Spirits of God sent forth into all the earth." This ''Lamb'' who was ''conceived ... of the Holy Spirit'' (Matt. 1:20), and "who through the eternal Spirit offered Himself," is symbolically portrayed before the Throne possessing the Spirit of God, as "seven horns and seven eyes," which is dispatched to the earth. He promised His disciples, "I will not leave you comfortless, I will come to you." (John 14:18)


Rev 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
Rev 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
Rev 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
Rev 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
Rev 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Rev 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.


The final scenes of the Revelation of Jesus Christ center on the time when all things are made new and the call is extended to come and drink of the water of life freely. John hears "a great voice out of heaven" saying - Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. (Rev.21:3)


Here again is introduced the Heavenly Duo of the Gospel of John. The Word (Logos), who became flesh and tabernacled among men, now comes once again to ever dwell with them. And God - "He Who is, Who was, and Who is to come" - comes to dwell with men as their God. He makes a pronouncement from the Throne: I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountains of the water of life freely. He that overcometh shall inherit all things: I will be his God, and he shall be my son. (Rev.21:6)


In the call to this occasion, the Spirit and the bride say, "Come" (Rev.22:17). [A bride gives the invitation to her wedding] One voice comes from the "bride" - the voice of the Spirit. There is one group of earth people - the last generation - who experience this in their final testimony of victory. When delivered up, they speak, but "it is not [they] that speak, but the Holy Spirit." (Mark 13:10-11) In them "the mystery of God" will be finished. (Rev. 10:7)


Mar 13:10 And the gospel must first be published among all nations.
Mar 13:11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.


Rev 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.


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My thoughts--


Amazing. I love this verse-- '...take no thought beforehand what ye shall speak...' We do that all the time don't we? We rehearse, we plan and preplan and plan some more. We go over things in our heads a thousand times when we are waiting to give any sort of testimony. When we know a date to speak is at hand we can't help but dwell on how things might go. If this question is asked, you'll give that answer. If that question is asked then you'll say this and so on. It's normal for us to do this. We are taught in our schools to plan for things and commended for practicing our speeches and such. When it becomes a work task being prepared for any contingency shows a good sign of foresight and a good work ethic. So here you are delivered up by people out to ruin your life because of how you believe in God and you are told NOT to think about what might transpire- or more pointedly what you might say when you face those who are your accusers. No premeditation. Why no premeditation? Why? Because when in that sort of situation we have a tendency to worry. Worrying is a sign of what? A sign of lack of trust.


Luk 12:22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
Luk 12:23 The life is more than meat, and the body is more than raiment.
Luk 12:24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
Luk 12:25 And which of you with taking thought can add to his stature one cubit?
Luk 12:26 If ye then be not able to do that thing which is least, why take ye thought for the rest?
Luk 12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
Luk 12:28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
Luk 12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
Luk 12:30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
Luk 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.


'Little faith'


We need to have quality faith don't we? And if our faith is lacking we can't please God at all.


Heb 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.


Mat 17:15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
Mat 17:16 And I brought him to thy disciples, and they could not cure him.
Mat 17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
Mat 17:18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
Mat 17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?
Mat 17:20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
Mat 17:21 Howbeit this kind goeth not out but by prayer and fasting.


Faith the grain of a mustard seed. Quailty faith.


Going back to the topic -


Mar 13:11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.


When we worry- when we try to figure out the answers it is usually US taking the credit for things. Worrying, being self-serving, none of this is of God so is it any wonder that we are told that we AREN'T to premediated, we aren't to think beforehand what we will say. When we come to that point in time and the hour that we have to stand before accusers and speak we will be taken over by the Holy Ghost and it won't be us speaking but the Holy Spirit will be speaking His words through us. It's going to be so amazing. We won't speak our own words. The Holy Spirit will speak His words through us, what a glorious day that will be.


May God help us as we continue to study about the Godhead, about the Eternal Truths that are in His word to us. Please Lord help our unbelief, give us the faith we need to please you. Through You all things are possible by the grace and mercy of our Lord and Savior, by the guidance and love of the Holy Spirit.


Amen.

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