Walk in Christ

Our Savior in the Sanctuary.

WWN  1989 Special 2 -- Light From the Throne -- Part 2 --

SIGNIFICANCE OF THE HOLY PLACE --

As the sinner (except the priests as individuals) stood at the Altar of Burnt Offering, he had approached the closest he could ever come to the presence of God in the Most Holy Place.

He had come willingly exercising his own will in harmony with what God required. (Lev. 1:3) He had placed his hand upon the head of the sacrificial victim, confessed his sin, and had slain the animal. Then he had watched as the priest took of the blood, fingerprinting it on the horns of the Altar before him, pouring the residue at its base. He had observed the priest separate the fat from the inward parts of the animal and place it on the Altar with the kidneys. Then he heard the priest say to him - "Thy sin is forgiven thee."

He left the court to return to his daily routine. He was still a sinner by nature. He would hear Moses proclaim the word of Jehovah to all the congregation - "Ye shall be holy: for I the Lord your God am holy." (Lev. 19:2) As holy in his sphere as the One who dwelleth between the cherubim is in His? How was this to be? He was not left to forget that beyond the Court, other services were being performed, and he was to be involved in that mediation both individually and collectively as a member of a covenant people. While his sin had been forgiven him, there was an on-going atonement.

In the Holy Place were only three articles of furniture.

Into this place, only the priests could come to minister.

In the original sanctuary services, it appears that only Aaron, the high priest, could come and minister at the Altar of Incense; could fill the lamps of the Candlestick; could place the bread upon the Table of Shewbread. (See Ex.1 30:7-8; Lev. 24:1-8)

Further it appears that when the two of the sons of Aaron intended to offer incense, they were killed by a flash of "fire from the Lord." (Lev. 10:1-2)

However, when the priestly functions were set up by courses, the common priests ministered in the holy place as evidenced in the service of Zacharias, the father of John the Baptist. (See Luke 1:9)

Whatever the meaning of the three articles of furniture, the fact remains that the significance to the individual, who had come to the Court with his sin offering, required the mediation of a priest.

The sinner was, however, to be involved in this on-going daily and weekly service as a member of the collective community.

The congregation was to supply the "pure olive oil" for the lamps, and the "fine flour" for the shewbread. (Lev. 24: 1-8)

Among the very first directives which God had given to Moses for the erection of the sanctuary and its services was the instruction that along with the "oil for the light," the children of Israel were to bring an offering of "spices for annointing oil, and for sweet incense." (Ex. 25:6)

We have recognized in our perceptions of the typical sanctuary that the articles of furniture in the Holy Place were symbolic of the promised Messiah (Anointed One) as the Word or Bread of Life, as the Light of the world; and the Holy Spirit as the continuance of that Light guiding into all truth.

We have connected the Altar of Incense with prayer, even as the children of Israel did. (See Luke 1:9-10)

In the Old Testament, little is found giving definitive symbolic significance to these articles. Isaiah captures the imagery of the golden candlesticks as the Spirit which was to rest upon the promised Messiah, the Branch who would grow out of the stem of Jesse. The central column was itself "the spirit of the Lord" and the six branches describe the fulness of that Spirit: - "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord." (Isa. 11:1-2)

The Table of Shewbread - literally "the bread of His presence" - was to be renewed each Sabbath, and eaten by the priests.

Malachi states that the priest was to be "the messenger of the Lord of hosts" and that his "lips should keep knowledge" and that the people "should seek the law at his mouth." (Mal. 2:7)

This was vital to the spiritual well-being of the people in the time when the instruction which God had given for Israel could not be reproduced as can be done to day, through printing presses. The priests were to function as "the messengers of the Lord of hosts," Apostasy in Judah was marked when "for a long season Israel had been without the true God, and without a teaching priest, and without law." (II Chron 15:3)

The linchpin in this situation was the priest and his failure to teach the people the Word of God on the Sabbath.

He would eat of the symbolic bread; he would carry out the ceremonial functions; but the real need he did not meet to help the covenant people in their on-going atonement with God.

Forgiven sinners they were - they had brought the penalty for their transgression - but they were still in their uncleanness.

Only the word and the blood applied, cleanses. (John 15:3; 1 John 1:7; Rev. 1:5)

(((Joh 15:3  Now ye are clean through the word which I have spoken unto you.

1Jn 1:7  But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

Rev 1:5  And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood))))

The word reveals the lost image of God in man, and the provision for its restoration - the Spirit of life sent forth because of the mediation of the true blood. (Eph. 4:23-24; Rev. 5:6)

(((Eph 4:23  And be renewed in the spirit of your mind;
Eph 4:24  And that ye put on the new man, which after God is created in righteousness and true holiness.

Rev 5:6  And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. ))))

The same spiritual decline as was evidenced in ancient Israel is all too vivid in the experience of God's professed Israel today.

Again the linchpin are the men of the pulpit who do not understand that the gift of pastoring on the Sabbath is but one gift interlocked with teaching. (See Eph. 4:11 Greek)

The ritual is performed - the order of service or liturgy is carried out - but for the most part, the people who come to be fed the Word of God, the bread of His presence, leave the service as starved as when they came.

In the book of Revelation, Jesus on the Sabbath is pictured as walking in the midst of His people, and holding in His right hand, His messengers. {Gr. angelos; KJV - "angels," a word transliterated, but not translated] It was God's intention that His people be fed with the bread of His presence ministered by Jesus through the Spirit on the Holy Sabbath. Here is the basis for the cold formality and lukewarmness which marks many of the Sabbath services of Laodicea. And the substitution of "celebration" is but offering of "strange fire" before the Lord. THERE IS NO SUBSTITUTE FOR THE PREACHING OF THE WORD!

[It should be noted the seven golden candlesticks in the first chapter of Revelation are not the same as the "seven lamps of fire burning before the Throne" in chapter four (4:5). The candlesticks are defined as "the seven churches," while the "lamps of fire" are denoted as "the seven spirits of God. " That there is a close relationship cannot be denied for to each of the seven churches is given the admonition to "hear what the Spirit saith unto the churches."]

In the sanctuary service of the model, God gave only three symbols to represent the means whereby the sinner could experience a victorious life day by day.

These symbols stand for prayer, the hearing of the Word, and the guidance by the light of the Holy Spirit into all truth.

Connected with each symbol was the ministry of the priest.

He could not "walk" alone.

The reality of this symbolism can be summarized by one verse "As ye have therefore received Christ Jesus the Lord, so walk ye in Him. " (Col. 2:6)

As the sinner places his full dependence in the sacrifice provided at Calvary, so he must also place his full and unreserved confidence in the Holy Spirit to guide his daily life, "for it is not in man that walketh to direct his steps." (Jer. 10:23)

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More on this tomorrow by the GRACE of our LORD and SAVIOR!

In HIS LOVE!

Christ our Common & High Priest

Christ- a Common Priest during His earthly ministry.  This is truth.
Christ- a High Priest in Heaven. This is truth.
Christ our High Priest.
Christ our Returning King!
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1989 Special 2 -- Light From the Throne -- Part 2 --

THE LAW OF THE SIN OFFERING --

This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy.
The priest that offereth it shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. (Lev. 6:25-26)

So full of meaning was this law that when the sons of Aaron violated it, Moses became "angry" with them. (Lev. 10:16) He asked emphatically - "Why have ye not eaten the sin offering in the holy place, for it is most holy, and He has given it to you to take away the iniquity of the congregation, to make atonement for them before Jehovah? Behold, its blood has not been brought into the holy place inside. You should certainly have eaten it in the holy place as I have commanded." (Lev. 10:17-18 Heb.)

The offering was a "goat," thus a sin offering for an individual. (Lev. 4:23,. 38)

Such being the case, the common priest ministered the blood (4:25, 30), and because it was not brought into the sanctuary, he should have eaten of the sacrifice, so as to bear in himself the sin.

In the sin offerings over which the High Priest ministered, the blood was brought into the sanctuary. In this differentiation between the individual and corporate sins as to whom ministered, and what each category of ministering priests did, we see the dual role of Christ both as COMMON PRIEST, and as HIGH PRIEST.

Every high priest was taken from among men (Heb. 5:1),

(((Heb 5:1  For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins))))

 so Christ to become the great High Priest had to become man.

In becoming man, He "partook of the same" flesh and blood as is common to humanity. (Heb. 2:14)

(((Heb 2:14  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same...))))

He "took upon Himself the slave-form of man" (Phil. 2:7, Gr.)

(((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))))

coming in "the likeness of sinful flesh" (Rom. 8:3),

(((Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh))))

 being made "to be sin for us." (II Cor. 5:21)

(((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. ))))

'In His earthly ministry, Jesus was both "that prophet" (John 1: 21)

(((Joh 1:19  And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
Joh 1:20  And he confessed, and denied not; but confessed, I am not the Christ.
Joh 1:21  And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No))))

and "common priest. " As "that Prophet" He would "build the temple of the Lord" even as Moses the earthly type. As "the Common Priest," He "offered sacrifice, Himself the priest, Himself the victim."  Ministering in the "court" of this earth, He bestowed "forgiveness" even as the common priests of Israel did upon the individual offerer.

To the scribes and Pharisees who became incensed because He said to a palsy stricken man - "Thy sins are forgiven thee" - Jesus demonstrated "that the Son of man hath power on earth to forgive sins" by telling the man, "Arise, and take up thy couch, and go into thine house." And he did! (Luke 5:18-24)

Here in the court of earth, the shadowy type was meeting "the very image" of the good things which it prefigured. In ministering the law of the sin offering, the priest would "make atonement" for the sin which the individual "committed, and it .[would] be forgiven him." (Lev. 4:35) So Jesus the "anointed One" declared forgiveness to the sin-burdened souls who came to Him. Not only did He forgive sins, but He provided a "forgiveness of sins" which "justified from all things" beyond the scope of the shadowy "law of Moses." (Acts 13:38-39)

(((Act 13:38  Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
Act 13:39  And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. ))))

Having provided the sacrifice, He ministers, at the Throne of Grace ,mercy and grace to all who come boldly "in full assurance of faith." (Heb. 4:16; 10:22)

(((Heb 4:16  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Heb 10:22  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. ))))

The earthly high priest ministered only corporate sin offerings wherein the blood was brought into the sanctuary, and thus did not eat of the offering partaking of its symbolic sin.

Christ preserving the purity of His divine character, was called to be the High Priest after the Order of Melchisedec. In this mediatiorial work, He is not only "able to save to the uttermost" those who "come unto God by Him," but He is also "holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (Heb. 7:25,26)

(((Heb 7:25  Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Heb 7:26  For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens))))

In Christ, the law of the sin offering finds its reality, both in His work as a Common Priest while on earth, and in His work as High Priest in the Heavenly Sanctuary.

(((Common Priest, High Priest- truly our Savior alone has the power to save us. ))))

*
THE FAT OF THE SIN OFFERINGS --

Four times during the instruction of how the sin offerings were to be ministered, the Lord told Moses the fat was to be removed and burned "as the fat of the sacrifice of the peace offerings." (Lev. 4:10, 26, 31, 35) The peace offerings had been detailed just prior to the instruction concerning the sin offerings. (Lev. 3)

All "the fat that covereth the inwards, ... and the two kidneys, and the fat that is upon them, which is by the flanks, and the caul (fold) above the liver ' with the kidneys, it shall [the priest] take away." (3:9-10) These were to be burned upon the altar.

The fat and the kidneys are declared to be "the food [Heb. - bread] of the offering made by fire for a sweet savour" unto the Lord. (Lev. 3:11, 16; 4:31) "All the fat" the Lord claimed as His, and with the blood, forbad that it should be eaten. (3:16-17)

What is the significance of this part of the ritual? What do the kidneys represent? What is the meaning of the fat and why is it cut away and burned?

First, the kidneys:  The kidneys "were regarded as the seat of the tenderest and deepest emotions." (Keil & Delitzsch, op cit., p. 306) Gesenius in his Hebrew lexicon states that the word for kidneys (k'layoth) was used metonymically to represent "the mind, soul as the seat of the desires, affections, passions," and is often coupled with "heart" (lev). Observe closely the following texts. Note the use of the Hebrew word for "kidneys" as a figure of speech. In each instance, the word is translated "reins" in the KJV:

The righteous God trieth the hearts and reins. (Ps. 7:9)
Examine me, 0 Lord, and prove me; try my reins and my heart. (Ps. 26:2)
Thus was my heart grieved, and I was pricked in my reins. (Ps. 73:21)
But, 0 Lord of hosts, that judgest righteously, that triest the reins and the heart. (Jer. 11:20)
I the Lord search the heart, I try the reins, ... (Jer. 17:10)

How are we to understand this in relationship to the sin offering?

God met Israel at the level of their perception. The "seat of emotion, desires and passions" was removed from the body and burned on the altar. But before this could be done, the "fat" had to be stripped from the kidneys and also burned. The full comment found in Keil & Delitzsch is interesting. It reads:    

Now, if the flesh of the victim represented the body of the offerer as the organ of the soul, the fat portions inside the body, together with the kidneys, which were regarded as the seat of the tenderest and deepest emotions, can only have set forth the better part or inmost kernel of the man. (op. cit.)

While this comment relates the separation from the body of certain parts of the sin offering, and differentiates between the "outer" and "inner man," it still leaves unexplained, why the fat had to be separated from the kidneys.

Paul addresses the "outer" and "inner" man concepts. He wrote, "For delight in the law of God after the inner man." (Rom. 7:22)

To him, "though our outward man perish, yet the inward man is renewed day by day." (II Cor. 4:16)

He explained how this could be. He wrote - "I die daily." (I Cor. 15:31)

Self, "the reins," was crucified with Christ. (Gal. 2:20)

The kidneys were burned on the altar. Yet the offerer lived because he was forgiven.

In this service, the fat stripped from the inwards parts as well as the kidneys, was also burned. Into "smoke" it was consumed away. What does this mean, and what is this ritual saying to us?

In the Scriptures, the Hebrew word, "fat" (helev) was used to refer to the best, and most abundant.

Pharaoh offered Joseph for his family, the "good of the land of Egypt," and said that they "shall eat of the fat of the land." (Gen. 45:18)

But "fat" is also associated with disobedience, sins, and backsliding. Observe the following texts:

Samuel said to Saul - "To obey is better than sacrifice, and to hearken than the fat of rams." (I Sam. 15:22) In this experience, the "fat" was substituted for obedience. To have followed fully the instruction God gave in reference to the Amalekites (15:3), there would have been no fat to offer.

God through Isaiah said of Israel - Thou hast not "filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities." Then God declared of Himself - "I, even I, am He that blotteth out thy transgressions for my own sake, and will not remember thy sins." (Isa. 43:24-25) How was this "blotting" out not symbolized by Israel? Israel had not brought the "fat of [the] sacrifices."

Ezekiel stated, of the priests who had charge of the sanctuary, that "when the children of Israel went astray" from God, they were to come near and offer to God "the fat and the blood." (Eze. 44:15)

It is objected that "fat" cannot be associated with sin because nothing which represented sin was permitted on the Altar of Burnt Offering. Besides, the offering of the fat of the sin offering was considered a "sweet savour unto the Lord." (Lev. 4:31) How then could this be associated with sin? It is further questioned, how can "fat," if it symbolized sin in any way, be considered as "the bread of the offering," and as being "the Lord's"? (See Lev. 3:11, 16)

In support of the first objection, the exclusion of "leaven," a symbol of sin, from the meal offering is cited. (Lev. 2:11) There is, however, a difference between leaven and fat. Leaven would be introduced into the meal, while fat is an integral part of the animal sacrifice. In the case of the individual sin offering, major parts of the sacrificial animal became the actual possession of the ministering priest. But in all instances, the fat was exclude, cut away, and burned.

The whole of the sin offering was considered "most holy" unto the Lord. (Lev. 6:25) Is it unreasonable to assume that any representation whereby sin is removed either from the  sinner, or whereby provision is made for its extinction, that such a sacrifice would be as a "sweet savour" unto God?

The fat cannot be considered in the same category as the "kidney" as it was separated from it, even though both were burned. if the "kidney" stood for the very "reins" of the person, and was burned on the altar, is the concept of sin not introduced to the altar? Does not the Scripture teach that "the heart is deceitful above all things and desperately wicked"? (Jer. 17:9) Is not the significant meaning of this part of the ritual saying - Since you have been forgiven; the wages of sin have been paid in the mediation of the blood; but to go and sin no more, excesses and abundance must be cut away. And the how is clearly indicated. While the sinner slew the victim, taking its life, it was the priest who separated the fat from the kidneys and the inward parts. The offerer could not do it, and not until he died symbolically in the sacrifice could the priest do it!

How does this pertain to the Reality?

We must be crucified with Christ.
Then living by the faith of the Son of God," we are "strengthened with might by His Spirit in the inner man." (Gal. 2:20; Eph. 3:16)

 The excesses of life are cut away; the abundances are placed in God's service; and we become "a living sacrifice, holy, acceptable unto God." (Rom. 12:1)

Whenever sin is separated from the life, and all is surrendered to God, it is indeed to Him, "a sweet smelling savour."

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Gal 2:20  I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

TRUTH!

Eph_3:16  That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man

PRAISE GOD!

Our hope truly is found ONLY in Christ in us!

Please LORD, we would be YOURS.  Let us be crucified with You, living with You in us even as we live in this mortal flesh. Let us live with FAITH in YOU who love us, YOU who died for us!

Please, we would be YOURS!

All by YOU!

Penalty Paid

Sin arising out of weakness.

Does the following sound like sin that arose out of weakness?

Rom 7:15  For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
Rom 7:16  If then I do that which I would not, I consent unto the law that it is good.
Rom 7:17  Now then it is no more I that do it, but sin that dwelleth in me.
Rom 7:18  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
Rom 7:19  For the good that I would I do not: but the evil which I would not, that I do.
Rom 7:20  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Rom 7:21  I find then a law, that, when I would do good, evil is present with me.
Rom 7:22  For I delight in the law of God after the inward man:
Rom 7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25  I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Our FLESH is weak! We sin even when we hate sinning. Those who sin LOVING sin are doing so presumptuously. We talked about this yesterday but it bears repeating.

Today we are going to go over things we've already gone over, but we need to review them.  We need to understand that there are those out there who would love nothing better than to twist the truth into deception and they'll do it by tweaking something small so that it's not noticed.  To take away the truth of the Sanctuary and it's cleansing, is to strip away God's truth for the last days, for those who will stand in the very end of time.

By the grace of our Lord and Savior may we LEARN this truth, LOVE this truth, all which is of our SAVIOR!

Please, Lord, save us!

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1989 Special 2 -- Light From the Throne -- Part 2 --

 The most important service performed in the daily ministration of the sanctuary rituals was that performed in behalf of individuals the sin offerings.

The sin offering did not relate to sin or sinfulness in general, but to a particular manifestation. "If a soul should sin through ignorance" (IN ERROR), prefaced the explanation of the law of sin offerings (Lev. 4:2)

These were sins which arose out of the weaknesses of the flesh.

Those committed with a high hand, that is, "presumptuously," were to be punished by extermination. The offender was to be "utterly cut off." (Num. 15:28-31)

The appeal of the Gospel was based upon the superior ministration of Jesus Christ because "through this Man is preached unto you forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Acts 13:38-39)

Jesus Himself declared that there was only one sin which could not and would not be forgiven "in this world" nor "in the world to come" and that was the sin of "blasphemy against the Holy Spirit." (Matt. 12:31-32)

While the law of the sin and trespass offerings are one (Lev. 7:7), the steps of the ritual are given only for the sin offerings. (Lev. 4)

It is through this outline that we catch glimpses of the reality of the provision made for man to receive victory over the sin problem.

The sin offerings pertained to two categories of sin - corporate and individual - and to two groups in each category; namely, the high priest in his official capacity and the entire congregation; the rulers and the ordinary individuals.

It was under the category of "ruler" that the priests as individuals were covered. In Numbers 3:32, the word translated, "chief" (nasi) is the same as translated "ruler" in Lev. 4:22.

In the sin offerings, the kind of animal sacrificed, the disposition of the blood, and the status of the priest who ministered, DIFFERED depending whether the sin was CORPORATE  OR INDIVIDUAL .

Being a burnt offering, rules governing the basic burnt offering as first outlined in Leviticus applied. It was to be offered "at the door of the tabernacle of the congregation." (Lev. 1:3; 4:4)

The offerer was to place his hand upon the head of the sacrifice. (Lev. 1:4; 4:24)

The sacrificial animal was to be "accepted for him to make atonement for him." (Lev. 1:4; 4:26)

In each instance, the one bringing the sacrifice, slew the animal. (Lev.1:5; 4:29)

The first category of corporate guilt concerned the High Priest, the spiritual leader of the people. The instruction was that "if the anointed priest sins, bringing guilt on the people" (Lev. 4:3 NKJV), he was to bring a bullock, the largest of all the sacrificial animals, and equal to that required for the whole congregation. (Lev. 4:3,14)

While the priest brought the offering as a corporate individual, he ministered the sacrifice in his office as high priest. (4:4-5)

The blood was brought into the sanctuary and sprinkled seven times before "the vail of the sanctuary."

It was fingerprinted "upon the horns of the altar of sweet incense before the Lord," and the remainder of the blood was poured at the base of the altar of the court. (4:6-7)

The fat was removed from the inwards, the kidneys and the folds above the liver. The fat and the kidneys were burned upon the Altar of Burnt Offering. (4:8-10) The rest - "the whole bullock" - was carried "without the camp" and there burned." (4:12)

The same procedure was to be followed when the whole congregation sinned. (4:13-21)

Note again - it was the high priest who ministered the sacrifice, and the blood was brought into the sanctuary. It is important to note these two basics in the law of the sin offering. These applied to corporate sin; INDIVIDUAL SIN WAS DEALT WITH DIFFERENTLY.

When a ruler or a "common" person sinned, the sacrificial animal became a GOAT instead of a BULLOCK.

Three other distinct differences need to be noted.

For the individual, be he a ruler or a common person, one of the sub-priests ministered the sacrifice.

The blood was NOT taken into the sanctuary, and the whole animal was NOT burned without the camp. Instead, the blood of the sacrifice was placed on the horns of the altar of the court, and the balance of the blood poured at the base of the altar. (4:22-26)

The officiating priest was to eat of the victim in the court, designated in this instance as a "holy place." (Lev. 6:25-26)

This was explained by Moses to mean that by this act these common priests were to "bear the iniquity" of the individual members of the congregation "to make atonement for them before the Lord." (Lev. 10:17-18)

The result to the individual and to the congregation as a whole of the mediation of the sin offering was FORGIVENESS. (4:20, 26, 31) Only in the case of the high priest, when he sinned in such a way as to cause guilt to come upon the whole congregation, is it omitted that forgiveness resulted.

The significance of this difference in the mediating of forgiveness needs to be pondered long by those who stand as spiritual guardians of the people.

The record of confession was marked on the horns of the altar of incense, but how God related to it in type, and how He will relate in reality is not given.

Christ spoke fearful woes upon the spiritual leaders of His day who caused the people to reject truth. (Matt. 23:13-33)

The lessons and glimpses of the Reality as revealed in the Law of the Sin Offering need to be carefully considered.

WHAT WAS TRANSFERRED? --

Basic to salvation is transference. We cannot pay a penalty for our sins and live.

What, then, was transferred when in the sanctuary ritual, the sinner placed his hand upon the head of the sacrifice he brought to the door of the tabernacle?

This is no idle question. It was over this question that E. J. Waggoner stumbled. A letter was found on his desk after his sudden death, May 28, 1916, which he wanted the one to whom it was written to consider it "as a confession of faith."

In it he wrote:      The self-evident truth that sin is not an entity but a condition that can exist only in a person, made it clear to me that it is impossible for there to be any such thing as the transferring of sins to the sanctuary in heaven, thus defiling that place; and that there could, consequently, be any such thing, either in 1844 A.D., or at any subsequent time, as the "cleansing of the sanctuary." (The Confession of Faith, p. 14)

It can be seen that the question as to WHAT was transferred in the typical sanctuary ritual has been a source of contention in the teaching of the sanctuary truth.

Actually, there was and is NO NEED for the transference of sin to the sanctuary, whether in type or Heavenly Reality.

As we noted in the previous Commentary , all sin the moment committed is recorded in "books", or in modern terminology, a "computer bank." (III-1, p. 6, col. 2)

The very inference of the language used in outlining the sin offering ritual indicates the recording of the sin committed. The law reads - "If his sin, wherein he hath sinned, come to his knowledge." (Lev., 4:23, 28) The fact of sin preceded the perception of that sin. When perceived, it was not the recording of the sin that the sinner needed, but the means to escape from the penalty of the sin.  (((TRUTH))))

Review the steps outlined in the model for one category. When the common person became conscious of his sin, he brought the designated animal. Putting his hand upon the head of the victim, he confessed "that he hath sinned in that thing." (Lev. 5:5)

The sacrificial animal was "accepted for him to make an atonement for him." (Lev. 1:4)

What did the atonement require? DEATH!

 Life had to be forfeited, for the wages of sin is death. (Rom. 6:23)

The sinner slew the animal. The blood, which "is the life of all flesh" (Lev. 17:14), was taken by the priest and fingerprinted on the Altar in the court.

This record is saying loud and clear, the PENALTY HAD BEEN PAID.

CONFESSION had been made; therefore, FORGIVENESS can be extended to the transgressor.

This is exactly what the law of the sin offering stated - "and the priest shall make an atonement for him, and it shall be forgiven him." (4:31, 35)

It does not say that the priest shall make an atonement for him and record his sin. What salvation would that be?

"The offerer transferred the consciousness of sin and the desire for forgiveness to the head of the animal that had been brought in is stead, by the laying on of his hand; and after this the animal was slaughtered, and suffered death for him as the wages of sin." (Keil-Delitzsch, Commentary on the Old Testament, Vol. I, p. 305) Thus the record of sin already there is offset by the fact that thee penalty has been paid for by some other living creature.

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To be continued- by the grace of our LORD.

Sin recorded, sin forgiven

We have to study to show ourselves approved unto God… right?

2Ti_2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

Rightly dividing the WORD OF TRUTH.   God's Word. We are to study GOD'S WORD.

In studying it's so easy to take our preconceived ideas and make things fit into them. And then it's hard to turn around and admit mistakes are made, we don't like making mistakes.

The truth is revealed as God would have it revealed and if we choose not to accept the truth we are allowed to believe delusions.

In the continuing Sanctuary study we are undertaking, we have to stop skipping this and that boring part. We have to stop jumping to something we feel is more relevant. We have to study and learn, and unlearn as God reveals.


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1989 Special 2 -- Light From the Throne -- Part 2 -- EDITORIAL -- This first quarter of 1989, the Sabbath School lessons for the Adult Division center on the book of Leviticus. Written by two conservative Seventh-day Adventist scholars, there was cause for hope that some of the previously questionable conclusions regarding the sanctuary service might be corrected. However, this is not the case.

In Lesson 4, January 28, near the close of Section I, subtitled - "Sins of Ignorance" - the traditional explanation is found as to what was transferred to the sanctuary. The first sentence of the note reads - "Priest transfers sin to the sanctuary:" This error should be transparent. It was blood only that the priest took into the sanctuary for sin and fingerprinted on the Altar of Incense, and sprinkled before the veil. Now the BLOOD is the life. It is the blood that maketh atonement. (Lev. 17:11) If, therefore, it is sin, then sin makes the atonement. No, a thousand times no!

The BLOOD IS THE RECORD THAT THAT PENALTY HAS BEEN PAIN, AND THE SINNER FORGIVEN.

Further thought reveals why sin is not transferred to the sanctuary.

IT IS ALREADY RECORDED AT THE MOMENT OF TRANSGRESSION.

 The whole ceremony of Leviticus 4 has to do with sins of ignorance, not on God's part, but on the sinner's part.

When the sinner was convicted, a prescribed ritual was performed. Why then double record sin? This is not what the sinner needs. He needs the assurance of forgiveness and that the penalty for his sin as recorded has been paid.

We nullify a key lesson of Leviticus 4, when we assume that it is teaching the transfer of sin to the sanctuary. There was a transfer of sin, but it was the TRANSFER TO THE SACRIFICE.

(((Remember we've already learned in past lessons that a person came to the revelation that they'd sinned a sin of ignorance and then they went and brought a sacrifice to the temple. They would then with the help of a common priest sacrifice that animal, placing all their weight upon the animal as they did so- in figure transferring their sins to the ANIMAL.  Then the animal was slain and that animal's sacrificed blood was used by the common priest to make a record of the sin FORGIVEN.  At that point the person's sin was FORGIVEN. They left the temple forgiven. The sacrificed animal's blood remained there at the temple.  This is TRUTH.))))

It was the recognition that a sin had been committed; the transfer of that guilt through the substitute required; and the assurance of forgiveness which is taught in the law of the sin offering.

I repeat, while the animal became sin through transfer and was destroyed when the blood was taken within the sanctuary, it was the blood, the life, indicating that the penalty for sin had been paid that was recorded.

The other method to get sin into the sanctuary as noted by the authors of the Sabbath School lessons was, that the priest who ate of the victim in the case of a ruler or common person's sin, ministered in the daily services offering incense, thereby "symbolically transferred" the sin "to the sanctuary." (Teacher's Quarterly, p. 54) Transfer is accomplished in the type by the symbolic laying on of the hand. Where is such a record in the type for the transfer of sin to the sanctuary when the priest ate of the sacrifice? In fact, even in the services on the Day of Atonement, the bullock which was offered as a sin offering for Aaron and his house, never had a hand laid upon its head. (Lev. 16:6)

There is further evidence from the Day of Atonement ritual that sin was NOT transferred to the sanctuary, but had been previously recorded. During the year, no blood was ever taken into the Most Holy Place. The closest the blood, denoting that the penalty had been paid, ever came to the Most Holy Place, was that blood which was sprinkled before the veil separating the two apartments. On the Day of Atonement, when the cleansing ritual did bring blood into the Most Holy Place, it was stated that it was being done "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." (Lev. 16:16) If for sake of argument, we should grant that the record of blood was a record of sin, and not a record of the penalty paid for sin, then how did the transgressions and sins get into the Most Holy Place when no such blood over which confessions were made ever entered there?

What we have failed to realize is that the sanctuary services in type are an adjunct to the Reality of the Heavenly Sanctuary explaining how an individual in covenant relationship with God can escape the finality of the judgment. We refuse to face up to the meaning of Jesus' promise in John 5:24.

Joh 5:24  Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

This verse does not destroy the sanctuary doctrine as some have sought to do with it; but rather it does focus on an area of teaching which needs to be corrected and brought into line with the true revelation of the sanctuary model. This issue of the Commentary will seek to do just that, as well as the issue to follow.

Some have cited Jeremiah (17:1)

Jer 17:1  The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars

 as proof that sin was transferred to the sanctuary. I, too, have so used this text in times past. Sensing that such a use of this text violates the meaning of the ritual of the sin offering in Leviticus, I checked the context in which Jeremiah was writing. The verse in Jeremiah reads:      "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of the heart, and upon the horns of your altars."

The next verse introduces "the Asherim" (KJV - "groves") which were worshiped by the green trees on the high hills. The connection between the idolatrous worship or the "hills" and the blood placed on the horns of the altars of the temple must be related to the prophecy of the verses that follow. God would give these "high places for sin" to the spoiler (ver. 3), and Judah herself would serve their enemies in a strange land because what they did provoked the anger of the Lord (ver. 4). The sin that came upon the altars was a sin so engraved upon their hearts that it could not be erased. Keil and Delitzsch comment as follows:       "It was because the altars and the images of the false gods had entwined themselves as closely about their hearts as their children, so that they brought the sin of their idolatry along with their sacrifices to the altars of Jahveh. The offerings which they bring, in this state of mind, to the Lord are defiled by idolatry and carry their sins to the altar, so that, in the blood which is sprinkled on its horns, the sins of the offerers are poured out on the altar. Hence it appears unmistakably that ver. 1 does not deal with the consciousness of sin as not yet cancelled or forgiven, but with the sin of idolatry, which, ineradicably implanted in the hearts of the people and indelibly recorded before God on the horns of the altar, calls down God's wrath in punishment as announced in vers. 3 and 4." (Vol. 8, p. 278)

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To cherish the sin for which we ask forgiveness and for which we present the Substitute is duplicity and makes of "the blood of the covenant ... an unholy thing." The sin of the heart is retained while outwardly confessing its surrender. This is hypocrisy which God hates. In the typical service, this stage acting brought sin upon the altars of the sanctuary which God did not intend should be done.

(((Cherished sin.  I want to discuss this just a little bit. Sin is a transgression of God's law. To cherish a sin is to cherish transgressing God's law. To love sin is wrong. To ask God to forgive us for a sin while we love that sin, is wrong.  I’m NOT saying to ask God to forgive us for a sin while we are STRUGGLING with that is wrong, but if we LOVE that sin, then we are cherishing it and rather than hating the sin.  Satan makes sin tempting, desirable, something we want.  And yes, we can be tempted, and want that sin without LOVING IT, without CHERISHING it.  Our Savior was TEMPTED.  And to be tempted means putting something desirable before someone. Our Savior was very hungry in the wilderness when Satan approached Him and TEMPTED Him to turn the stones into bread.  I'm sure our Savior desired bread, but that did not mean HE let the temptation lead to the sin being conceived in Him, the temptation wasn't the sin.   We are tempted to sin by things we desire, NOT by things we must LOVE. Yet, some people do choose to LOVE their sins, they give themselves over to them rather than FIGHT against them, rather than hating them because they are transgressing the law of the GOD they are supposed to LOVE, the GOD who is LOVE.

Again, if we CHOOSE to love our sins rather than hate them, and at the same time go to our God and ask Him to forgive us for those sins, we are committing an unholy thing!  We must pray even for the hatred of sin that we need to have, not wanting to commit anything so horrendous, so unholy.

God knows our hearts, we hide NOTHING from Him!  We must confess our sinfulness, not try to hide it, not try to will it away, but confess it and give it to Him, knowing HE will clean us in the way we can never clean ourselves.

*******

A second error occurs in this same section of the Quarterly. It states - "In the case of the sin offering for a fellow priest, or for the whole congregation" the blood was taken into the first apartment of the sanctuary. The authors failed to see, and the editors did not catch, that the offering for the priest wherein the blood was taken into the sanctuary, only pertained to the High Priest when he in his official capacity had sinned causing the whole congregation to transgress. The text reads - "If the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin ... a young bullock." (Lev. 4:3 ARV) As an individual sinner, the priest was included in the category of a ruler. See Numbers 3:32, where the same Hebrew word translated "ruler" in Leviticus 4 is there translated, "chief."

We suggest a careful study of all the material which is presented in this Commentary comparing Scripture with Scripture.

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More tomorrow by the grace of our loving GOD.

Please, LORD, bless us, forgive us, help us!

May we believe

'The Basic "Gospel" In Leviticus --

'The Covenants and the Sanctuaries -- Light  from the Throne -- (Continued) -- WWN '

The unfolding of the "gospel" revealed in the sanctuary is found in the book of Leviticus.

In the instruction for the first offering - the law of the burnt offering - fundamental  principles were enunciated.

First, the offering was to be "voluntary" - no coercion. (Lev. 1:3)

Lev 1:3  If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

Even as God freely provided for man's redemption, so man's acceptance of the means of redemption must be from a WILLING HEART.

Secondly, it was to be offered at "the entrance of the tabernacle of the congregation." A significance of this rule will be seen when we study the sin offerings in particular.

Thirdly, the offerer "put his hand upon the head of the burnt offering." (Lev. 1:4)

Lev 1:4  And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

The Hebrew word, samach, means "to lean upon in full support." This word is also used in Amos 5:19 describing a man who leaned with his hand upon a wall. This placing of the hand in full support upon the offering signified total dependence.

Fourth, the offering was "accepted for him to make atonement."

This principle is fundamental and applies to all offerings wherein the hand is laid upon the victim. It is especially significant when understood in relationship to the sin offering. In the Hebrew, one word - chatta' th - is used for both "sin" and "sin offering." The sacrificial animal became sin, and was accepted in the place of the offerer.

In the elementary burnt offering and in the sin offering, the one offering sacrifice slew the victim. (Lev. 1:5)

Lev 1:5  And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

The disposition of the blood differed, and in the elementary burnt offering, the whole of the animal was burned on the altar. (Lev. 1:7-9)

Lev 1:7  And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
Lev 1:8  And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
Lev 1:9  But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

OF CHRIST, PAUL WROTE- GOD "HATH MADE HIM TO BE SIN FOR US." II Cor. 5:21) JESUS IS ACCEPTED IN OUR STEAD TO MAKE ATONEMENT. UPON HIM, WE MUST PLACE OUR FULL DEPENDENCE.

There is deep meaning in the fact that the one bringing the offering, slew the sacrificial victim. I, by my sin, slew the Lamb of God.

I, at Calvary, pounded the nails; I, too, pierced His side.

I placed the crown of thorns - the curse because of sin (Gen. 3:18) upon that holy brow. I mocked; I derided; and I scoffed because my pride would not accept such a provision. In all the actions and the attitudes of the people who literally surrounded Golgatha's hill, I can see myself as I am, or ought to be. But when I am willing to go "without the camp, bearing his reproach" (Heb. 13:13), 1 will find peace with God once more at one with Him - at the altar.

What Is Sin ? --

 The basic purpose of the sanctuary rituals was to deal with the sin problem so that communion between God and man might be restored - an at-one-ment be realized. God desired to dwell among His people whom He had chosen. In the services prescribed were outlined how man could approach God; and God revealed through them how He planned to eradicate that which had separated -sin. But first, what is sin? We have a very pat definition for sin -- "Sin is the transgression of ;the law. " But it is more than that. The text reads - note all the words: Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (I John 4;3)

Sin is more than merely the outward act by which the law is violated.

Consider, what God is, not who He is.

In the song of Moses, God is declared to be "a God of truth and without iniquity, just and right is He." (Deut. 32:4)

He with whom sin began "abode not in the truth, because there is no truth in him." (John 8:44)

Deviation from truth leads to sin, and thus separation from God, who is truth.

The way back to God must be a way of truth.

That way is in the sanctuary. (Ps. 77:13)

This is why the sanctuary truth as entrusted to Adventism is so vital.

Because God is just and right, He demands that justice be met. Every sin must be accounted for. None - not a single one, no matter how small - dare be overlooked. Every vestige must be ultimately removed from the universe - root and branch. (Mal. 4:1)

To ensure this, the most meticulous record system ever devised was set up in Heaven.

There the record of every sin is recorded and by whom committed; for all must give an accounting.

The Bible is specific that there are books in heaven and the nature of the records contained therein. (Dan. 7:10; Rev. 20:12)

Dan 7:10  A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

 With our knowledge of computer technology and recording devices, a text strikes at us:      Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice." (Eccl. 5:6)

In this time when we wish to project God as only a God of love, we must keep in mind that the Bible plainly teaches - . "Our God is a consuming fire" (Heb. 12:29'); and "it is a fearful thing to fall into the hands of the living God" (Heb. 10:31). God is just and requires that justice be meted out against sin and those who persist in sin.

In the first two categories of the law of the sin offerings, the bullock which had been accepted for those confessing was burned without the camp. The text says:      The skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, even the whole bullock shall he carry forth without the camp unto a clean place, ... and burn him on the wood with fire. (Lev. 4:11-12; See also verse 21)

Lev 4:21  And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.

The symbol is very clear. Either a substitute was to be "accepted" for the sinner, or else he himself would suffer extinction. God is serious about the sin problem. It will never arise the second time.

In the sanctuary of the Heaven of heavens, all sin will be accounted for, and all sinners will give an accounting. The earthly sanctuary, as a parable, was cast down beside to show how a sinner can escape the final judgment of God against sin. For just as surely as we live, we face a judgment. There is only one exception to this rule. Jesus, the way, the truth, and the life - the living tabernacle in flesh - declared - "Verily verily, I say unto you, He that is hearing my word, and is believing on Him that sent Me, hath life eternal, and shall not come into judgment, but is passed from death unto life." (John 5:24, Greek) While the Heavenly Sanctuary involves the whole universe, the earthly "model" pictures a way - light from the Throne -- whereby those who enter into covenant relationship with Christ as "minister ... of the true tabernacle" and "mediaor of a better covenant" escape the wrath of God against sin. (The Sanctuary Studies will be continued in Commentary, Vol. III, Number 2.) --- End --- 1989 Special 1 -- Light From the Throne -- Part 1

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By the grace of God may we comprehend truly that sin will never exist again. It is only through Christ we can have any hope of salvation. Our God is a just God, a merciful God, a truthful God, a God who has promised much and every promise will be fulfilled.  Sin will be no more.

By our Savior's love may we make the willful choice to believe in HIM.  May we BELIEVE.

By our Savior alone

On our own we cannot save ourselves. We can try EVERYTHING to save ourselves and we will fail miserably.

We live in a world where that tells us that we can do anything if we put our minds to it, if we work for it, if we truly want something we can get it. However we are also told that we will fail if all we do is want it, and do not have corresponding works to put behind that desire.  Work hard, very hard and it'll all pay off. However, there are innumerable people who do desire and do work extremely hard and it doesn't pay off.  There is NO guarantee behind the hard work and desire that there will be success. Sometimes something called luck comes into play. Another thing call opportunity can be necessary.  There are many factors that go into someone succeeding as they want to and not succeeding. Many will say you are only a failure if you stop trying. And there are many clichés, many sayings, many tales that people tell each other and themselves in order to fit their lives into the hand they've been dealt. You all know what I'm talking about.

With salvation it's completely different.  There is NO LUCK involved. We all stand on EQUAL ground here, every single one of us!  From the person who has sinned for 90 years, to the person who has barely reached the age of accountability, they stand on EVEN ground! The playing field is completely level for everyone!  No one has an easier time, no one has a harder time, no one has an advantage over another.  

Okay, I can hear you saying, "No, you're wrong."    You want to tell me that the person born to God fearing parents has a much easier time than the person born to criminals. You want to give me many examples of where I'm wrong.

Yet to every single one I will answer the same-

God will give EVERY human being that ever exists the same opportunity to be saved no matter WHAT they've endured.  That opportunity is there! We don't all know the exact shape that opportunity will come to every human being, but it will come.

Our God is a fair God, a just God.

Rev_15:3  And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

NO ONE will be able to say with ANY truth that they were cheated out of an opportunity to be saved.

By the grace of our LORD we are SAVED.
By faith in our LORD we are SAVED.
By HIM and HIM ALONE we are SAVED.

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'The Covenants and the Sanctuaries -- Light  from the Throne -- (Continued) -- WWN '

'Vignettes -- In the book of Genesis, there are vignettes revealing man's inability to face his Maker in an acceptable way.

The record states that as soon as the first pair sinned, they perceived their nakedness, and made for themselves "aprons" of fig leaves. (Gen. 3:7)

But when the Lord God called to Adam - "Where art thou?" - he responded - "I was afraid because naked I (am); and I hid myself." (3:10, Heb. )

You will observe that in the KJV, the word, "was," is supplied. The word order of the Hebrew would indicate the use of "am" rather than "was".

Even though Adam, and Eve had covered their nakedness with a garment of their devising; when facing God, they sensed how totally inadequate was the "apron" of their making. To meet their need, God Himself took the first life ever taken in the universe from all eternity, and made for them "coats of skins." (3:21)

In the light of this sketch, how vain is the hope that man can by his works obtain the favor of God, and thereby atone for his transgressions.

The word sketch from the life of Cain and Abel reveals a fundamental principle upon which the message of the sanctuary is based.

Cain brought of the fruit of the ground and expected the Lord to accept his offering. He perceived of it as something he had produced, even as his parents had made "aprons" from the things of nature.

Abel, on the other hand, brought of the flock, and life was taken.

God can forgive sin, but only when the penalty of that sin is met.

Abel provided his recognition of that fact. "The Lord had respect unto Abel and to his offering: but unto Cain and to his offering He had not respect." (Gen. 4:4-5)

How is man to regain acceptance with God? Through his works? A thousand times - No!

How then? Through the acceptance from God of the Offering He has provided.

In other words, Abel "obeyed" the gospel.
He accepted the basic principle upon which God could be just and the justifier of those who would accept His provision for sin.

Tragically, there will be untold millions even professed Christians - who will suffer the "vengeance" of "flaming fire" because they "know not God and ... obey not the gospel of our Lord Jesus Christ." (II Thess. 1:8)

God is just and cannot condone sin.

Because man cannot provide for his own nakedness, God has provided a covering in Jesus Christ.

This is the gospel.

This is the way of God in the sanctuary.

The acceptance of that way is to "obey the gospel."

The sanctuary reveals God's truth, His plan.

Can God forgive sin as a matter of fact?

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'The Covenants and the Sanctuaries -- Light  from the Throne -- (Continued) -- WWN '

Continued...

'Basic Principles From God's Viewpoint --

Can God forgive sin as a matter of fact? The answer is - NO!

Consider the terms of the 40-Day Covenant.

Moses was told - which he in turn conveyed to the people - "Behold, I send an Angel before thee .... Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him." (Ex. 23:20-21)

To forgive sin per se would reflect upon the very character of God, and place in jeopardy the entire universe.

A whole series of questions arise.

Is God just? Does He mean what He says? Is He infallible? Are there alternatives? Can pluralism exist in the universe? Or is there just one way of righteousness?

These questions are as new as today, and as old as eternity, yet basic to the question -

Can God forgive sin?

Does God forgive sin? The answer i s YES.

When Israel sinned and broke the 40-Day Covenant, Moses told the people that he would "go up unto the Lord; peradventure I shall make an atonement for your sin."

In speaking with the Lord, Moses made confession for Israel "This people have sinned a great sin." Then he said - "Yet now, if thou wilt forgive their, sin -;" (Ex. 32:31-32)

An extended pleading followed on the part of Moses, climaxing in the request - "I beseech thee, show me thy glory." (Ex. 33:18)

To this God consented, and placing Moses "in a clift of the rock" and covering him with His hand, He passed by proclaiming "the name of the Lord." In this self-revelation, God declared Himself to be "merciful and gracious ... keeping mercy for thousands, forgiving iniquity and transgression and sin." (Ex. 33:22; 34:5-7)

How then do we reconcile the Name of the Lord which cannot pardon transgression, and the revelation of that God as merciful, "forgiving ... transgression and sin"?

Paul answers this question by stating that "through the redemption that is in Christ Jesus," God can remain "just" and yet show forgiving mercy to the one believing "in Jesus." (Rom. 3:24-26)

This reconciling revelation of God's character is portrayed in the sanctuary services of types and shadows.

Another basic principle from God's viewpoint can be recognized by asking the question -

"Can I provide for the forgiveness of my sins?"

The answer is an emphatic - NO!

To do so would be my demise for time and eternity.

This is what the Judgment of the Great White Throne is all about.

Those who stand to be judged before that Throne must provide for their own transgressions. These can be satisfied only in the second death. (Rev. 20:12-15)

(((Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

Rev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

Rev 20:14  And death and hell were cast into the lake of fire. This is the second death.

Rev 20:15  And whosoever was not found written in the book of life was cast into the lake of fire. ))))

God is just.

There is a wrath of God against sin.

The Third Angel's Message reveals how His wrath will be manifest against those who persist in worshiping the epitome of iniquity. (Rev. 14: 9-10)

(((Rev 14:9  And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

Rev 14:10  The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb))))

 There is only one escape. Having been justified by the blood of Christ, "we shall be saved from wrath through Him." (Rom. 5:9)

Again the sanctuary reveals the way.

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I've heard people time and again say stuff like- Why did God allow sin in the first place?  Why can't God just poof sin out of existence? They have many more of those kinds of questions and for the most part, they really don't want answers, they just want to find fault with God so they can disbelieve Him. They don't want others to believe either because it makes them some how not quite as smart as they should be. Believers are foolish, or so they think because if they were truly smart and not foolish they wouldn't believe in fantasy and fiction.

Those sorts of questions are valid though, just as the answers are valid.  It's not wrong to ask the questions, not as long as you want to hear an answer and are willing to consider the answers given. But to ask the questions without wanting answers is wrong.

The answers… why did God allow sin in the first place?

God did not make slaves.  God made creatures of free will.

Why can't God just poof sin out of existence?

Because God is a God of love and to poof sin out of existence would mean poofing sinners out of existence as well.  And without an opportunity for all of existence to witness the justice of God's love and the wrongness of sin- which is the transgression of God's law- then God is a mere loveless dictator, and nothing more.  God is so much more, God is love itself and to allow sin to run its course, giving ALL an opportunity choose God or Sin, is a revelation of that love, far from being loveless. The ETERNAL life those who love God will be given is something so incredible we can't begin to comprehend it fully.  So to say God is loveless because of sin- something OTHERS chose and choose to commit, not something forced on them, is outrageously wrong.

The sanctuary reveals God's truth, His plan.

Psa_77:13  Thy way, O God, is in the sanctuary: who is so great a God as our God?

All by HIS amazing LOVE and GRACE!