Heb 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Heb 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
God of peace brought our Lord Jesus alive from being dead.
The Lord Jesus, the great shepherd of the sheep(us).
Through the blood of the everlasting covenant.
Covenant. Promise between God and man. God didn't have to make a covenant with man, but He did. Jesus came as the sacrifice necessary for the covenant to be binding. It is the GREAT SHEPHERD's blood that will make it possible for us to perfect in every good work to do HIS will. HIS will, not our will, His will. We often want God to make us perfect in our own will but it's our will we have to give over to His will only then can He make us perfect. We have to surrender self and He will work that which is wellpleasing in His sight. We have to get rid of self.
May God help us, continuously bless us, because we are full of self, much too full of self. Empty us Lord and fill us with You! By Your unfathomable love and mercy, Your forgiveness now and forever.
Amen.
Thursday, April 1, 2010
Tuesday, March 30, 2010
I will never leave thee, nor forsake thee
Deu 4:31 (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.
Deu 31:6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
Deu 31:8 And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.
Jos 1:5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.
1Ch 28:20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.
Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
Jer 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
*******
The fact that we cannot live for this world, this life is so real. Everyday we are confronted with problems big and small. It is so easy to get caught up in those problems and let them overwhelm us, so easy. We tend to believe as long as we make it through hard situations that God was with us, but what happens when we don't make it through and things go horribly wrong? Does God leave us then? If we are living for this world and peace in this world now, then we'll believe God forsakes us. We have to get it in our heads and in our hearts that the world we live for is the one to be after Jesus Christ returns to call us to Him. We need to remind ourselves over and over and over again what we are living for and it's not here and now. The things we may have to endure, the things we may have to face may break us in many ways and as long as we cling to our Savior and the promise of His mercy and grace, of HIS righteousness we can have hope for a better life with Him. The pain we have now is nothing compared to the glory to come.
Rom 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
I've said it before and I think I'll probably say it again and again because we don't tend to internalize this and live this. Satan would have us live with the pain and then point the blame at God.
God will never leave us.
Christ promised His comforter to us.
Joh 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever
Does this mean we will be comforted at all times? Not if we are looking for the comforted in a worldly way. Some of God's greatest men and women suffer unimaginable pain and the comfort they find is in the knowledge, in the truth of the hope to come in Christ not in any belief they will no longer have pain and suffering right now.
By the mercy of God, by the hope in our Lord and Savior now and forever.
Amen.
Deu 31:6 Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
Deu 31:8 And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.
Jos 1:5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.
1Ch 28:20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.
Pro 3:3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart:
Jer 17:13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
*******
The fact that we cannot live for this world, this life is so real. Everyday we are confronted with problems big and small. It is so easy to get caught up in those problems and let them overwhelm us, so easy. We tend to believe as long as we make it through hard situations that God was with us, but what happens when we don't make it through and things go horribly wrong? Does God leave us then? If we are living for this world and peace in this world now, then we'll believe God forsakes us. We have to get it in our heads and in our hearts that the world we live for is the one to be after Jesus Christ returns to call us to Him. We need to remind ourselves over and over and over again what we are living for and it's not here and now. The things we may have to endure, the things we may have to face may break us in many ways and as long as we cling to our Savior and the promise of His mercy and grace, of HIS righteousness we can have hope for a better life with Him. The pain we have now is nothing compared to the glory to come.
Rom 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
I've said it before and I think I'll probably say it again and again because we don't tend to internalize this and live this. Satan would have us live with the pain and then point the blame at God.
God will never leave us.
Christ promised His comforter to us.
Joh 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever
Does this mean we will be comforted at all times? Not if we are looking for the comforted in a worldly way. Some of God's greatest men and women suffer unimaginable pain and the comfort they find is in the knowledge, in the truth of the hope to come in Christ not in any belief they will no longer have pain and suffering right now.
By the mercy of God, by the hope in our Lord and Savior now and forever.
Amen.
Monday, March 29, 2010
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.
*******
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)
*******
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.
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 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)
*******
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.
Sunday, March 28, 2010
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.
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.
Saturday, March 27, 2010
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.
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.
Friday, March 26, 2010
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.
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.
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.
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