Jesus was made to be sin for us

Milk, milk, milk, it's so incredibly easy to drink milk, in fact babies love the mother's milk they receive and are often loathed to be weaned from the breast. The weaning is a process most times, a gradual lessening of the time feeding resulting in less milk received. Filling that emptiness where the milk used to fill the belly to satiation, a mother introduces solid food.  Again, it's a process, not instantaneous, in the ideal situation.  Sometimes however due to circumstances a mother has to quit breast feeding and knowing their child is old enough, they choose to give them a cup for their liquid nourishment and solid food prepared in such a way to make it easy for the child to eat.  This whole process of weaning whether sudden or gradual involves a change. Very RARELY does a child ever give up their venture into solid food and go back to milk as their sole source of nourishment. 

Why is it then, that so many Christ followers believe they should just be allowed to remain on the milk of the word indefinitely? They're content to remain infants, spiritual infants, never truly growing spiritually as they are intended to grow. They want to be bottle fed because it's EASIER, it takes less time, it's less confusing, it's more comfortable and much less taxing. People FEAR confusion that can arise when they begin to eat spiritual meat. Rather than risk their spiritual life they now possess they choose to keep on drinking milk and ignoring the solid food.  They don't realize they are actually killing their spiritual life when they choose to stop growing in Christ.

Why don't they realize? Shouldn't they realize? Can't they look at their spiritual size and tell whether or not they are growing? Would it make a real difference if they and a spiritual gauge attached to them that revealed their progress? The thing is, people know, if they REALLY want the truth as it is found in Christ, they can know whether or not they are growing in Christ.

When a person makes the choice to keep from studying deeply the Word of God, they must comprehend they are putting themselves on a spiritual diet, and NONE of us can afford to be put on a spiritual diet. We need to feast spiritually, every growing.

These current studies taken from Watchmen What of the Night- William Grotheer, are full of solid spiritual food. You might have to chew on a single concept for a long while before fully comprehending it. This food is for those who only choose to GROW in Christ and are willing to invest their TIME, their ENGERGY, their ALL in a deeper comprehension of their Savior!

Please, enjoy your milk, but do NOT expect to exist spiritually upon that milk thinking you do not need more than a superficial understanding of our Lord and Savior Jesus Christ.

By HIS LOVE!

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WWN 1998 Apr -- XXXI -- 4(98) -- Eternal Verities -- Part 4 -- THE INCARNATION -- Part 2 -- Editors Preface -- The first article concludes the summation of the second "Eternal Verity" - the Incarnation. We discuss the doctrine as found not only in the Pauline Epistles but also in the Epistles of John. In reviewing the first verses of John's first Epistle, new perceptions of Christ's eternal pre-existence broke into my mind. Using the same preposition as in the prologue of his Gospel - proV - John declares they showed to the believers "that Eternal Life which was with the Father." No inference is suggested that that "Eternal Life" was en (in) the Father and was "begotten" by Him, but rather had been ever "with" the Father. The capsheaf on the nature Christ assumed in accepting humanity is found in the heart of the Revelation of Jesus Christ. He was a male Child who could understand all of our infirmities.

 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 reconciliation.
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)

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 Himself 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 form "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 - fashion "schma" - signifies the outward appearance. His external bearing was "in the likeness of men."

The third word, a verb, no reputation " 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) --


By the GRACE and MERCY of our GOD!

Jesus - IS - God with us

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.

WWN 1998 Mar -- XXXI -- 3(98) --Eternal Verities -- Part 3 -- The Incarnation

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

All the Biblical revelation that follows merely enlarges and confirms the basic elements of this first promise.

Observe that it states - "the seed of the woman" - not "the seed of the man."

Further, the head of the serpent would be bruised, while it would also cost the Seed, His heel would be bruised.

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

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

And 

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

Both the serpent and the Seed would be "bruised."

Does it matter where a venomous serpent bites you?

"The sting of death is sin" (I Cor. 15:56). This promise indicates the extent of the condescension. He would be made "sin for us who knew no sin" (II Cor. 5:21). To destroy the power of sin at its head - would cost God; His heel would be bruised.

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

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

*

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

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

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

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

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

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

Various revelations of the Incarnation come from the record of the Exodus movement. First the "burning bush" which inaugurated it (Exodus 3:2-3.8).

Exo 3:2  And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
Exo 3:3  And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

Exo 3:8  And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

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

The sanctuary, built by Israel in the desert of Sinai, very near to the place where God had revealed Himself to Moses, was but an enlargement of the revelation of the burning bush. It was to be a place in which God would dwell among them (Ex. 25:8).

Exo 25:8  And let them make me a sanctuary; that I may dwell among them.

Its outward appearance contrasted with its interior glory. Covered with "rams' skins dyed red, and a covering above of badger's skins" (26:14), its interior appointments - furniture, and walls - were overlaid with gold (25:10-11; 23-24, 31; 26:29). John catches the significance of the sanctuary and declares that "the Word came to be (egeneto) flesh and tabernacled (eskhnwsen) among us, and we beheld His glory, the

p 3 -- glory of the unique one (monogenouV) of the Father, full of grace and truth" (John l:14). To all outward appearances, Jesus was only a man, "a desert shrub," but that form veiled an inward glory of God - the fullness of grace and truth.

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

All the elements of the extent of the condescension and resulting redemption are found in this one symbolism. He "who knew no sin" was "made to be sin for us" (II Cor. 5:21).

He was lifted "upon a pole" that all who would look might live.

The New Testament is clear as to the significance of this symbolism.

Jesus told Nicodemus that as Moses lifted up the serpent, so must He be lifted up (John 3:14).

The book of Revelation translates the very language into the Greek, and applies it to Satan. It Is the puroV drakwn (fiery dragon), or serpent (Rev. 12:3, 9), who contends with Michael, but Michael entering into the strong man's house (Matt. 12:29), and binding the strong man by condemning sin in the flesh, brings "salvation" (12:10).

It is ours to look, believe, and live.

No understanding of the Incarnation which destroys this symbolism has any validity.

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

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

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

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

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

Heb 5:8  Though he were a Son, yet learned he obedience by the things which he suffered

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

In the New Testament       In the fullness of time, God was manifest in the flesh.

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

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

The Gospels reveal Jesus as the Son of man experiencing all the feelings of our humanity. "He hungered" (Matt. 21:18). He who as the God of Israel neither slumbered nor slept (Ps. 121:3-4), as a man became so wearied that he slept "in the hinder part of a boat...on a pillow" in the midst of "a great storm" until awakened by His thoroughly frightened disciples (Mark 4:37-38). He manifest "anger" due to the hardness of human hearts because they refused to make judgments based in truth (Mark 3:1-5). "Jesus wept" as He saw disbelief mingled with human

p 4 -- sorrow (John 11:35). He saw talent covered with selfish desire, yet "loved" the individual and offered him the way to true success (Mark 10:21). He "suffered" being tempted with the temptations common to man (Heb. 2:18; 4:15). He was in "agony" as He wrestled to accept the
penalty of sins which were not His, even sweating "as it were great drops of blood" (Luke 22:44).

Before considering the Incarnation as set forth in the Epistles, we need to take another look at the announcement of Gabriel to Mary. It reads - "The Holy Spirit shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy [thing] which shall be born of thee  SHALL BE CALLED the Son of God" (Luke 1:35).

The word, "thing" (KJV) is supplied by the translators.

The preceding word, "holy" ('agion) is an adjective and requires an object.

The supplied word would be more accurate if it read - "spirit."

The Holy Spirit could only beget Itself.

 "A divine Spirit dwelt in a temple of flesh" (YI, Dec.20, 1900). This uniqueness, in contrast to every other human being, dare not be overlooked.

Our identity is the result of father and mother; Jesus' Identity was pre-existent of the Eternal Spirit.

It was the Logos who was with God (proV ton qeon), and who became flesh ('o logoV sarx egeneto).

In this there is both difference and likeness. He was different - He was God; yet likeness - He became flesh, even our flesh through Mary.

This is why He was and is monogenhV, the One of a Kind (John 1:18).       To Be Continued

*******

By the grace of God may we continue to study HIS word, may we seek to understand the Incarnation-  God made flesh. 

1Ti 3:16  And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

Holy Spirit

Once again I'm taking a break from the studies on the book - 'Cost of Discipleship' - because I feel at this time we need some MEAT, not MILK to digest.  I'm not saying the 'Cost of Discipleship' is pure milk, hardly, but to really challenge our spiritual self we need to delve deeper.

Yesterday we talked about the Godhead, the Father God, the Son God, the Spirit God.  We talked about how Biblically through an indepth study it is TRUTH- ETERNAL TRUTH- the Heavenly Father is a SEPARATE GOD from the Son, who is also a GOD, and from the Spirit who is also a GOD. We saw from the truth's of God's word that even the Bible speaks of GODS- Plural not Singular. The singular comes into play when we begin to realize that THEY the three Gods are in agreement as ONE.  Just as a husband and wife become ONE, their individuality is NOT tampered with, but they have become one IN AGREEMENT while remaining TWO.  As the EVENING and the MORNING, become a DAY. The EVENING is always the EVENING never ever simply becoming part of the morning, and vice versa, yet there is a duality there.  This is truth! And yet so many people want to say we are monotheistic believing in ONE GOD.  This takes all logic and defies it, when we say we believe GOD is our GOD and JESUS is our GOD and the HOLY SPIRIT is our GOD, yet we believe only a single GOD.  Our GODS- The FATHER, the SON JESUS CHRIST, and the HOLY SPIRIT- agree in ONE, they are in COMPLETE AGREEMENT without any disagreements at all.  This full agreement did NOT do away with their separateness, and never will.

Today we are going to continue with these ETERNAL TRUTHS- this time on the HOLY SPIRIT.

PLEASE, this is a BURIED TREASURE! This is worth more than any gold, or rubies you possess! It is WORTH the study, the contemplation, the prayer!

If you can't take it all in at one time, don't despair, read a bit a few times a day, or wait for the Sabbath to study intensely through it, but don't discard this study because it's TOO LONG, TOO CONFUSING. Please, let the Holy SPIRIT guide you to all TRUTH!

All by the grace and mercy of our beloved Savior, Jesus Christ our Lord!


WWN 1998 Feb -- XXXI -- 2(98) -- Eternal Verities -- Part 2 -- THE HOLY SPIRIT --

The article on "The Holy Spirit" completes the first segment of the Eternal Verities we are summarizing from our 1997 Seminar Studies. The Holy Spirit will be fully understood only when Heaven becomes a reality. There is a reason for this "veil" which covers His reality. Even as Christ came to glorify the Father, so the Holy Spirit is come to glorify Jesus. (John 16:14)

Joh 16:14  He shall glorify me: for he shall receive of mine, and shall shew it unto you.

Even as Christ's self abasement hid His reality, so the Spirit's selflessness disguises His reality, except to those who desire to know truth. (John 14:17) We suggest a serious and meditative study of this article.

Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you

Eternal Verities -- Part 2 -- THE HOLY SPIRIT --

In the previous study, we noted that the Holy Spirit was involved in the birth of Jesus.

This means in the simplest of terms that the Holy Spirit antedated the Incarnation.

In the Scriptures He is described as "the Eternal Spirit." (Heb. 9:14)

Heb 9:14  How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

 The designation, "Holy" Spirit sets Him apart from the angelic hosts who are "ministering" spirits. (Heb. 1:14)

While the gospel of Luke revealed the relationship between the Holy Spirit and Jesus at the Incarnation, the Gospel of John revealed first, the Heavenly Duo - the Logos (Word) and God (John 1:1-2) - and then recorded the ultimate relationship between the Logos made flesh, and the Holy Spirit. Of this latter relationship, Jesus Himself was the revealer. Let us observe closely what Jesus said:      

I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth. (John 14:16-17)

Two Greek words need to be noted - paraklhtoV (Comforter), and alloV (another).

In his first Epistle, John declares Jesus to be a Parakletos (2:1; KJV - "advocate"). This close relationship was further emphasized by Jesus in His continuing revelation in the upper room. He said, "I will not leave you comfortless, I will come to you." (John 14:18)

While this close identity is emphasized, the distinction between the Two is also clearly defined by the word, alloV (another). There are two words in the Greek for "another." Besides, allos, there is heteros. The contrast between these two words is seen by Paul's use in Galatians 1: 6-7. He wrote:       I marvel that ye are so soon removed from him that called you into the grace of Christ unto another (heteros) gospel, which is not another (allos).

Both words indicate two distinct things or beings, but the use of heteros defines the two as different in kind, even to the extent of one being inferior to the other.

John in his Gospel and Epistle indicates that the Comforter to come from the Father, and the Advocate that was "with the Father," were both of the same kind - allos - God. Even as "God is spirit" (John 4:24), likewise the Comforter is a HOLY Spirit, in contrast to the "unclean" spirit beings who are antagonistic to God.

Jesus in his continuing conversation with the disciples on the way to Gethsemane, speaks of the Comforter as "He, the Spirit of truth," twice emphasizing the "He" (ekeinoV ) rather than "it" (ekeino), which would be demanded by the neuter word "Spirit" in the Greek (John 16:13, 14). In the very designation itself, "the Spirit of truth," the closeness of His relationship to Jesus Christ dare not be overlooked. Jesus declared Himself to be "the way, the truth, and the life." (John 14:6) This close identification covered by al-loV paraklhtoV ; is described in theological works as an alter ego relationship. (See The Expositor's Greek Testament, Vol. V, p.195 in comments on I John 5:6) From His incarnation (Luke 1:35) through to the cross (Heb. 9:14) the mysterious relationship prevailed. The "how" is enshrouded in mystery, the fact remains for our contemplation. This closeness is further emphasized in the Revelation of Jesus Christ which we will note later.

In the book of Acts, two insights of the Holy Spirit are given. One involves Ananias and his wife, Sapphira. Both had publicly committed themselves to the support of the early Church. In fulfilling this pledge, the price received for the dedicated land was more than anticipated, so they decided to retain a part of the funds received. In presenting these funds to Peter, Ananias left the impression that the total price received was being brought. Peter responded:      Why hath Satan filled thine heart to lie to the Holy Spirit, and to keep back part of the price of the land? ... Thou hast not lied unto men, but unto God. (Acts 5:3,4)

Here is clearly set forth two orders of Being  -  created (men) and uncreated (God). The Holy Spirit is not of the order of men, thus leaving only one conclusion; the Holy Spirit is as much God as the Logos, or God Himself. Further, lying is not done to an influence or a power but to a Person.

The second insight is revealed in the call of Paul and Barnabas to a special work. The record reads:      Now there was in the church that was at Antioch certain prophets and teachers: ... As they ministered to the Lord and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:1-2)

Observe the language:   The Holy Spirit stated that He called them - "the work whereunto I have called them." Further, it states that these two men were "sent forth by the Holy Spirit." (ver. 4) The Holy Spirit was in command of the activities and program of the Church. (It is interesting to observe that the Holy Spirit did not relay His directive through the leadership of the Christian Church at Jerusalem. It was given to men possessed by the gifts of the Spirit - Pneumatikoi) The question arises - Did Christ leave His Church under a "power" or "influence"? No, by "another Paracletos" the authority was exercised. He did not leave them comfortless nor guideless. He came to them in the Person of the Holy Spirit - His alter ego.

One more reference must be considered before going to the final book of the New Testament. Paul in his second letter to the Corinthian Church, writes to the believers defining them as being an "epistle of Christ ..., written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshy tables of the heart." (3:3) He then draws a contrast between the ministration written in stone, and the ministration of the Spirit written in the heart. While the ministration written in stone was glorious, so much so that Moses had to veil his face in speaking to Israel, Paul indicates that the veil is done away in Christ (v.14). If the Israel of the flesh would turn to the Lord "the veil shall be taken away." (v.16) Then Paul writes - "the Lord is that Spirit." It is this Spirit which ministers to the living "epistles" so that they are "the epistles of Christ." The close working relationship is further heightened by the fact that Paul differentiates between Him to whom the Israelite of the flesh can turn - "the Lord" - and He who changes the believer into "the same image." The change is "by the Lord, the Spirit" (apo kupiou pneumatou). [See verse 18, margin]

This close working relationship between Jesus and the Holy Spirit is emphasized in symbol and context in the book of Revelation. First, John extends the blessings of Heaven - grace and peace - "to the seven churches which are in Asia." These blessings come from Him, Who Is, Who was, and Who is to come; and from "the seven Spirits which are before the throne," and from Jesus Christ. (1:4 -5) The most apt language to describe these Three Beings is to be found in the Writings - "the Heavenly Trio." (Special Testimonies, Series B, #7, p.62) There is One who is constant, unchangeable, without "variableness, neither shadow of turning." (James 1:17) The other Two, due to the entrance of sin, to accomplish the redemption of men, and to maintain the security of the Eternal Throne, have altered. What further activity is anticipated by the Heavenly Trio is only intimated in this unveiling of Jesus Christ.

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

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

In the rich symbolism of the vision which John was given of the Throne of God and the activity connected with the Throne, he sees first the One sitting on the Throne, and before Him are seven torches (Gr.) of fire, which are declared to be "the seven Spirits of God." (4:5) Not until an impasse is perceived is "a Lamb as it had been slain" revealed (5:6). This Lamb is described as "having seven horns and seven eyes" which are declared to be "the seven Spirits of God sent forth into all the earth." This ''Lamb'' who was ''conceived ... of the Holy Spirit'' (Matt. 1:20), and "who through the eternal Spirit offered Himself," is symbolically portrayed before the Throne possessing the Spirit of God, as "seven horns and seven eyes," which is dispatched to the earth. He promised His disciples, "I will not leave you comfortless, I will come to you." (John 14:18)

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

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

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

Some Helps -- Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that He should leave them, go to the Father, and
send the Holy Spirit to be His successor on earth. The Holy Spirit is Himself, divested of the personality of humanity, and independent thereof. He would represent Himself as present in all places by His Holy Spirit as the Omnipresent. (Letter 119,1895)

The impartation of the Spirit is the impartation of the life of Christ. (Gospel Workers, p.285)

Christ declared that after His ascension, He would send to His church, as His crowning gift, the Comforter, who was to take His place. This Comforter is the Holy Spirit, - the soul of His life, the efficacy of His church, the light and life of the world. (R&H, May 19,1904)

 [The true seeker after the truth] is determined to stand on the side of righteousness. Truth has found its way into the heart, and is planted there by the Holy Spirit, who is the truth. When truth takes hold of the heart, the man gives sure evidence of this by becoming a steward of the
grace of Christ. (Testimonies to Ministers, p.122)

Truth, eternal truth, is ever present with the true believer. The Spirit is the appointed instructor of such a soul, his guide, his continual strength and righteousness. (Ms. 29, 1899)

Pray that the mighty energies of the Holy Spirit, with all their quickening, recuperative, and transforming power, may fall like an electric shock on the palsy-stricken soul, causing every nerve to thrill with new life, restoring the whole man from his dead, earthly, sensual state to spiritual soundness. You will thus become a partaker of the divine nature, having escaped the corruption that is in the world through lust; and in your souls will be reflected the image of Him by whose stripes you are healed. (Testimonies for the Church, Vol. V, p.267)

Faithful to His promise, the Divine One, exalted in the heavenly courts, imparted of His fullness to His followers on earth. His enthronement at God's right hand was signalized by the outpouring of the Spirit upon His disciples. (Education, p.95)

The Godhead - MEAT not MILK!

COMMENTS ON THE TRINITY DOCTRINE

The contemporary SDA doctrine of the Trinity teaches that the Father, the Son, and the Holy Spirit are Three Persons distinct one from the other; and so does the Roman Catholic dogma.  Under the heading “Dogma of the Trinity” the Catholic Encyclopedia Online states:

The Trinity is the term employed to signify the central doctrine of the Christian religion -- the truth that in the unity of the Godhead there are Three Persons, the Father, the Son, and the Holy Spirit, these Three Persons being truly distinct one from another. . . Thus, in the words of the Athanasian Creed: "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God.". . . the Persons are co-eternal and co-equal.  (Emphasis added.)

The key to detecting the false doctrine is in the word “unity” in the above statement. 

The meaning is defined in the “Catechism of the Catholic Church, Second Edition” as follows:

252 The Church uses (I) the term "substance" (rendered also at times by "essence" or "nature") to designate the divine being in its unity, (II) the term "person" or "hypostasis" to designate the Father, Son and Holy Spirit in the real distinction among them, and (III) the term "relation" to designate the fact that their distinction lies in the relationship of each to the others. . .
253 The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity".83 The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God."
254 The divine persons are really distinct from one another. "God is one but not solitary."86 "Father", "Son", "Holy Spirit" are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son."87 They are distinct from one another in their relations of origin: "It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds."88 The divine Unity is Triune.    (Emphasis added.)

The central point made above is that there is but One God, and He is One Being in three distinct persons.  The Wikipedia Encyclopedia supports this conclusion:

Trinity is the doctrine that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons (not to be confused by "person"): the Father, the Son (incarnate as Jesus of Nazareth), and the Holy Spirit. Since the 4th century, in both Eastern Christianity and Western Christianity, this doctrine has been stated as "three persons in one God," all three of whom, as distinct and co-eternal persons, are of one indivisible Divine essence, a simple being.  (Hyperlinks left active in case you want to follow up; emphasis added.).)
This description is buttressed by a Protestant source.  The online Christian Apologetics & Research Ministry defines the Trinity as follows:

God is a trinity of persons: the Father, the Son, and the Holy Spirit. The Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father.  They are not three gods and not three beings.  They are three distinct persons; yet, they are all the one God. . . They are coeternal, coequal, and copowerful.    (Emphasis added.)

That the last quotation is from a Protestant source is significant.  As much as the contemporary SDA Church wants to associate the statements of Ellen G. White with its adoption of the Trinitarian doctrine, it is based on the Roman Catholic/Protestant concept.  Furthermore, here is the “Fundamental Beliefs” Statement No. 2, voted at the 1980 General Conference Session:
2. Trinity:
There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. . . (Emphasis added.) 

The evidence is irrefutable.  Rome declares, “. . . in the unity of the Godhead there are Three Persons, the Father, the Son, and the Holy Spirit . . . there are not three Gods but one God.". . . the Persons are co-eternal and co-equal;” Protestantism echoes, “God is a trinity of persons: the Father, the Son, and the Holy Spirit. . . They are co-eternal, co-equal, and co-powerful;” contemporary Seventh-day Adventism re-echoes, “There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. . .”  It is all of one source.

The Church has drunk from the chalice containing the wine of Roman Babylon.  If all of its other contemporary doctrines were biblical Truth, this would still be the deadly potion that it is.  The harlotry is aggravated by the fact that the Church connects the Writings of Ellen G. White with this false doctrine; but in describing the Godhead she neither used the word “Trinity” nor the terminology of Trinitarianism.  In all of the Writings on the Ellen G. White Estate website, there are only two references to the “Trinity,” and neither of them is the language of Sister White.  One is an editorial introduction to the compilation of statements that are interpreted as Trinitarian.  The other is a paragraph heading in the book Evangelism, which is clearly a gloss on the text.  In the book A Prophet Among You, it is explained that after the compilation of statements from the Writings, “Brief paragraph headings were then chosen.”  The paragraph heading reflected the theology of the compilers only.  The “Trinity” and Trinitarian terminology were just not in the vocabulary used by Ellen G. White.

The Trinitarian doctrine that there is One God denies the biblical proof that there were Two Gods prior to the Incarnation – a duality, and Three Gods after the Incarnation, in Ellen G. White’s terminology - “the Heavenly Trio.”  The contention that Three Persons of the One God are co-eternal and co-equal negates the true humanity of the God-man.  The I AM in Jesus Christ is indeed co-eternal and co-equal with God the Father; but the human Jesus is not.  This is why He could make the following statements concerning Himself:

I can of mine own self do nothing . . . (John 5:30.)
My Father is greater than I . . . (John 14:28.)
And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent (John 17:3.)

The Apostle Paul said of the One who was in the form of God, that He “emptied Himself” (Gr. Phil. 2:7,) to take the form of man. 

The doctrine of the Trinity thrusts a dagger through the heart of the “gospel of God . . . Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh” (Romans 1:1.) 

Jesus Christ in His humanity was, after His ascension, highly exalted by God the Father (Phil. 2:9.)

It is because God the Word took part of flesh and blood that we who are “partakers of flesh and blood” (Heb. 2:14,) can now become “partakers of the divine nature” (2 Peter 1:4.)

 It is because God condescended to become truly man in the flesh that by faith in Jesus Christ the Father has “raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:6, 8.) 


Pasted from

*******

My thoughts-

Joh 1:1  In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2  The same was in the beginning with God.

The Word.
The Word WITH God.
The Word A GOD.
The WORD GOD with GOD.

It doesn't get much plainer than that, does it?

Two Gods.

Separate one from the other. God with God.

If I tell you that A was with B, and A was like B, am I truly saying that A and B are the one in reality, or perhaps, two that agree in one?

Two human beings- such as a man and wife are two yet joined as one, and still you'd never say they are not two separate beings, because they ARE, even though they create one family. One person plus one person bound by an agreement as one.   In a marriage no one of the two is greater than the other. Each will have their own responsibilities, but neither is greater because of their differing responsibilities.  The two are in an agreement to be one in marriage.

Why is it we have become so incredibly caught up in being believers of ONE God?

1Co_8:6  But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

One God
AND
One Lord Jesus Christ.

These are two distinct beings who agree as ONE.

Do we believe in One God?  Yes. I believe in One God- the Father. I believe in One God- the Son (Who was God with God two agreeing as one and it was agreed the Son would be the only Begotten of the Father, and He WOULD take on flesh.) 

A deeper study-- MEAT not MILK!


The Eternal Verities – 1
THE GODHEAD
The great divide between two eternities; the great divide in time, and in the chronological reckoning of time, was the Incarnation. However, had there been no God, there would have been no Incarnation; and if no Incarnation, there would have been no atonement; and if no atonement, no Intercessor. Thus the "eternal verities" - the Godhead, the Incarnation, and the Atonement - are inseparably linked as a chain connecting and reconnecting earth with Heaven, and Heaven with earth.

As we study the Godhead, we shall note various verses of Scripture and seek to exegetically analyze them. Having done so, we shall draw certain conclusions, and where there is apparent mystery in reconciling the revelation, we shall leave it as a mystery until other texts which we will consider illuminate that mystery. It will be a progressive study with the sole objective to comprehend truth as far as a mortal can.

Luke 1:35
The angel [Gabriel] answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy [One] which shall be borne of thee shall be called the Son of God.

{The word, "thing" is not in the Greek text, and we have substituted the word, "One" inasmuch as the word, "holy" is an adjective, and requires an object to modify. The word, "Spirit" could just as well be substituted. Such usage is found in the Writings. See 4BC:1147}

This text reveals the following data:
1) To speak "after the manner of men," the Holy Spirit was paternally related to Jesus Christ; thus the Holy Spirit pre-existed Bethlehem.

2) The "Holy One" born of Mary "shall be called the Son of God." Twice Gabriel reiterated this fact. In Luke 1:32, he declared that this Holy One "shall be called the Son of the Highest." Gabriel, who had "firsthand" information of relationships involving God, did not say, "was" or "is" the Son of God, but "shall be" called the Son of God.

3) There was to be conceived in the womb of Mary a unique Being, never before known in the Universe from all eternity - a God-man. Yet this unique Being inherits eternity through the Eternal Spirit. He had a pre-existence in Spirit, and now would become "flesh."

Now follow closely the conclusions which this data permits one to draw:

1) The Holy Spirit existed prior to Bethlehem as the "Eternal Spirit." (See also Heb.9:14)

2) Jesus "had a beginning at Bethlehem." (Note the name designation of "Jesus," the God-man, begins at Bethlehem)

3) With God as a "given" factor, you have Two Beings - God and the Eternal Spirit - before Bethlehem, and Three Beings - God, the Eternal Spirit, and Jesus - after.

One further factor to the "mystery" - He who had a beginning at Bethlehem as a unique Being, Jesus, of Him it could be prophesied that His "goings forth [were] from of old, from everlasting" (Micah 5:2).

John 1:1-3
In beginning was the Logos, and the Logos was with the God, and God was the Logos. The same was in beginning with the God. All things through Him came into being, and without Him came into being not even one [thing] which has come into being. (Greek, literal translation)

The Gospel of John was among the last books of the New Testament to be written, if not the last one. In the first eighteen verses of his Gospel, John gives a prologue, setting forth data of what was prior to the Incarnation, as well as what happened at the Incarnation.

From these verses, we can observe the following data:

1) There were Two Beings - the Logos (the Word) and God.

2) The Logos was of the same essence as God. He was as much God as God Himself. "God was the Logos." The article is used to denote separate Beings; and omitted when defining the nature of the Logos.

Conclusions which can be drawn:

1) Since "God" is defined as "Spirit" (John 4:24 - no article, literally, "God is Spirit"), then the Logos was as God, also "Spirit."

We are "flesh" in our reality; God is "spirit" in His reality. Paul could use the word, "form" to designate both the reality of God, and the reality of man. (Phil. 2:6, 7)

2) The Logos created all things in conjunction "with the God." Paul states that "God ... created all things by Jesus Christ." (Eph. 3:9)

3) In John 1:1-2, the word "was" (hn) is used 4x. This is in the Greek imperfect tense and denotes continuous action in past time. John is simply saying that there never was a time when the Logos was not.
To Page 4
[ On page 3 we have reproduced the Greek text of John 1:1-35 from the Analytical Greek New Testament edited by Barbara and Timothy Friberg. On this text we have circled the verb hn  (was), and designated the absence of the article before arch and qeoV with arrows. The letters under hn tell you that it is verb ( V ) in the indicative mood ( I ) of the imperfect tense ( I ), active in voice ( A ), third person ( Z ) and singular ( S ) ]

Genesis 1:1-2, 26

In the beginning God created the heaven and the earth. ... And the Spirit of God moved upon the face of the waters. ... And God said, Let us make man in our image, after our likeness.

The Hebrew for "God" in these verses is Elohim, plural in form.

It is used with singular verbs and adjectives, and thus perceived as the "pluralis majesticus" or majestic plural. However, in verse 26, the Elohim concur in "Let us."

The question arises - How do you obtain a singular force from a plural word?

Here is where the Shema of Israel enters the picture. It reads - "Hear, O Israel: The Lord God our God is one Lord." (Deut 6:4) [See page 3 for Hebrew text]

The key word is the compound word (two words), Elohenu - "Gods" and the suffix, a plural pronoun, "our." "The masculine plural [In this case Elohim] has before all suffixes the ending ay. ... But certain modifications in the form of this ending take place, due to the character of the following consonants: ... b. The original form ay is contracted to e (הֵי) before all plural suffixes." (Elements of Hebrew, Wm. R. Harper, p.144) This is the case in the Shema of Israel. Thus it reads literally, "Jehovah, our Gods is one Jehovah."

The word for "one" (Echad) expresses oneness in duality. The word appears in Genesis 1:5 - "There was evening; there was morning, day one (echad)" It is also used in Genesis 2:24 - "They [two] shall be one (echad) flesh." This simply implies that both the Logos and God of John 1:1-3 are one Jehovah.

Let us return now to the text in Genesis 1:2 - "And the Spirit of God moved upon the face of the waters." The Hebrew word translated, "moved" is merahepheth - brooded. Gesenius in his lexicon, observes that this word in the Piel Hebrew form (as used here) implies "to cherish one's young, to brood over, as the eagle its young (Deut 32:11) ... of the Spirit of God as thus brooding over and vivifying the chaotic mass of earth. Gen. 1:2" (p.976)

Does this suggest the conclusion that the Spirit of God which "vivified" the mass at creation is the Logos of John 1:1-3, by which nothing was created except by Him?

Exodus 3:13-14

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them? And God said unto Moses, I AM THAT I AM; and He said, Thus shalt thou say unto the children of Israel , I AM hath sent me unto you.

The Hebrew word translated, "I AM" is the imperfect form of the verb, hahyah, "to be." Most of us have names which are classified as nouns. Not so the name chosen by God to designate Himself. Further the verb is in the imperfect tense denoting unfinished action. Gesenius suggests in his Lexicon that the meaning of "I Am that I Am" is that God "will never be other than the same" and is. (p.384) In other words, by this name God designates Himself as eternal and immutable. This word is the root for the name Jehovah. Jesus in His humanity claimed this name for Himself. (John 8:58)

A comparison of various verses in Revelation (1:10-11, 17-18; 22:12-13 with 1:8) indicates that both He who liveth and was dead but is alive forevermore, has the same designation as "the Almighty." This reinforces the Hebrew Shema that the Gods of Israel is one Jehovah. Gesenius observes in his discussion of the Hebrew word, Yehowah that "several ancient writers" relate "that the God of the Hebrews was called IAW." (ibid.) ["I am Alpha and Omega"]

Isaiah 9:6

For unto us a child is born, unto us a child is given . . . and His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.

Young's Literal Translation of the Holy Bible, following closely the Hebrew, renders the titles of the prophesied God-man, as: "Wonderful, Counsellor, Mighty God, Father of Eternity, Mighty God." The expression, "the Father of Eternity" is the best that human language can find to express the eternal pre-existence of the Logos. Eternalness is an attribute of Deity, and thus "eternity" is synonymous with God, and not a creation of God. It is the "time" frame of God's ever-existence which the human mind, limited as it is by time as we know it, cannot comprehend.

The same thought is given in Micah 5:2 where the Messianic prophecy, revealing the place of the birth of the Coming One, describes His "goings forth" as being "from everlasting." The word translated "everlasting" (gohlahm) is the same word used in Psalm 90:2 - "From everlasting to everlasting, thou art God." Again, the eternalness of God cannot be limited because of the limitations of human language and thought to express or comprehend what "everlasting" really is. He who has existed from all eternity comes forth in time from that incomprehensible reality.

Zechariah 6:12-13

Thus saith the Lord of Hosts saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord: and he shall bear the glory, and shall sit and rule upon his throne: and he shall be a priest upon his throne: and the counsel of peace shall be between them both.

The literal Hebrew reads that "the counsel of peace shall be between the Two of Them." It was "through our Lord Jesus Christ" that man could be once more at peace with God. (Rom. 5:1) He, as the great High Priest, sits upon His "throne of grace" (Heb. 4:15-16), at "the right hand of the Majesty on high." (Heb. 1:3) It is in this context that the Sonship motif is set. Observe closely

Hebrews 5:5-6:

Christ glorified not Himself to be made an high priest; but He who said unto Him, Thou art my Son, today I have begotten thee. As He saith also in another place, Thou art a priest forever after the Order of Melchisedec.

The "Sonship" came to Christ in the same way that the High Priesthood came to Him - by the calling and decree of God. This calling is emphasized in the context of Hebrews 1. The rhetorical question is asked - "For unto which of the angels said He at any time, Thou art my Son, this day have I begotten thee? And again, I will be to Him a Father, and He shall be to Me a Son?" (1:5)

The first question is drawn from Psalms 2:7, and the second from II Samuel 7:14.

The Messianic second Psalm speaks of Christ by three titles or offices: the "Anointed" One (ver. 2); the "King" (ver. 6); and the "Son" (ver. 7). He who became the Anointed One (Messiah), and the Son, and who will come as King of kings, emanated from times eternal as the Logos. It is clearly stated in language that should not be misunderstood by anyone, that the "Sonship" was by "decree." Peter set forth to Cornelius that He who is "Lord of all" was "anointed ... with the Holy Spirit and with power" at His baptism. (Acts 10:36-38) While He is now a priest upon His throne, He anticipates His return as King of kings and Lord of lords. (Rev. 19:16) In this prophetic picture of Revelation, He is called "the Word (Gr. Logos) of God."

When one reviews the second quotation from II Samuel 7:14 in context, he can see, if he has eyes to see, that it is a literal promise made to David concerning Solomon. No stretch of the imagination can perceive of Solomon as having been "conceived" or "generated" by God. It was a commitment by God to David to make his son, Solomon, His son. Paul, recognizing this as an apt illustration of the relationship of the Logos to God in the redemptive process, lifted it from context and applied it to the "Sonship" of Jesus Christ.

In this same setting of Hebrews 1 there is another word, firstbegotten (prwtotokoV), which has been misrepresented so that its true meaning is misunderstood. The same word is used of Christ in Colossians 1:15, 18 - "first born (prwtotokoV) of every creature" and "the firstborn (prwtotokoV) from the dead." One has but to review the record of the Old Testament to know that Jesus was not the first to have been resurrected from the dead. (II Kings 4:34, 36) The Gospels tell of the Widow of Nain whose son was restored to her, and the resurrection of Lazarus. What then is the force of this word? Paul states it clearly - "that in all things, He might have the pre-eminence." (Col. 1:18) This concept of "pre-eminence" is the force used in Heb. 1:6. The One coming into the world is so pre-eminent that God instructs the angels of Heaven - "Let all the angels of God worship Him." Even though a Babe in Bethlehem's manger, He is God manifest in the flesh, to be the pre-eminent One of humanity, to stand at the head of the fallen race, the Second Adam.

To this same Son by decree, pre-eminent in every way, God speaks - "Thy throne, 0 God, is forever and ever: a sceptre of righteousness is the sceptre of thy kingdom." (Heb. 1:8) He "forever" will be as He "ever" has been, the I AM. He "laid the foundation of the earth; and the heavens are the works of His hands." (v.10)

Romans 9:4-5

My kinsmen according to the flesh: who are Israelites; ... and of whom as concerning the flesh Christ came, who is over all, God, blessed for ever. Amen.

In these verses, Paul is contrasting the origin of the Messiah - from the "flesh" of Israel, yet God in that flesh. Some have attempted to make this merely a doxology to God - "Blessed be God" - instead of Christ as God "over all ... blessed forever." The word, euloghtoV (blessed) follows the word, qeoV (God). Alford in commenting on this verse writes - "Without one exception in Hebrew or Greek, whenever an ascription of blessing is found, the predicate euloghtoV precedes the name of God." (Vol.11, p.405) In Romans 9:5, it follows, therefore cannot be interpreted as a blessing on God.

John 1:18

No man hath seen God at anytime; the only begotten Son; which is in the bosom of the Father, He hath declared Him.

This verse is the final verse of the preface to John's gospel, which is recognized as one of the last, if not the last book written of the books in the New Testament. Textual evidence is divided as to whether this verse should read - "only begotten Son" or "only begotten God." It must be understood, which ever reading is chosen, that John is writing from his viewpoint in time. He is saying that He who had declared Him in the flesh (verse 14), was then, at the time of the writing, in the "bosom of the Father."

The Greek word, monogenhV, is translated by two words in the KJV, "only begotten." This is a faulty translation and thus a false interpretation is drawn by those promoting the neo-Gnosticism.
In analyzing this word, we will first give every reference in the New Testament where this word is used and how it is translated in each verse:

Luke 7:12- the only son of his mother
    8:42- For he had only one daughter,
    9:35 - for he is my only child.
John 1:14 - as of the only begotten of the Father,
    1:18 - the only begotten Son, which is
    3:16 - his only begotten Son, that whosoever
    3:18 - of the only begotten Son of God.
Heb. 11:17- offered up his only begotten (son),
I John 4:9 - God sent his only begotten Son

A careful comparison of the use of monogenhV in the New Testament indicates that only John uses the word in reference to Jesus. To translate it as "only begotten" places the Scriptures in error as seen by its use in Hebrews 11:17. Isaac was not the "only begotten" son of Abraham; but he was uniquely begotten, a son of promise by the intervention of God. The Greek word, monogenhV is from two words meaning "only" and "kind," thus could be translated "only (one) of a kind," or unique.

The translation "only begotten" in John's Gospel and First Epistle, originated with the Fathers of the Roman Catholic Church. It entered early English translations of the Bible through the influence of the Latin Vulgate, the official Bible of the Roman Church. Various Old Latin manuscripts which preceded the Vulgate read, "only" rather than "only begotten." The idea that Christ "was born of the Father before all creation" appears first in the writings of Origen, about A.D. 230. Arius, about one hundred years later, was the first to use gegennemenon, the correct Greek word for "begotten" if used in reference to Christ to affirm that He was "begotten of God before all ages." This Greek word is never used in the Bible in reference to the pre-incarnate Christ. "The idea that Christ was 'begotten' by the Father at some time in eternity past is altogether foreign to the Scriptures." (See Seventh-day Adventist Bible Commentary, Vol.5, p.902)

To Be Continued

By the grace of GOD more tomorrow on this. It truly is an important study. To deny that we truly believe in more than ONE God, is denying either our Savior, or our Heavenly Father, or the Holy Spirit as TRUE individual beings in existence and all three are GODS in their own right. Gods in one agreement.

Please Lord, bless us! Help us to comprehend the truth, all the truth that You have for us!

All by YOUR grace, YOUR mercy, YOUR LOVE!

All through the FATHER, and through the SON JESUS CHRIST, and through the HOLY SPIRIT! 

Are we discerning both good and evil?

Again- Meat - NOT - MILK! Are we discerning both good and evil?

Heb 5:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.


Article Title: A Lesson From the Sanctuary

"In the year that King Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of Hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke."  (Isaiah 6:1-4)

As the prophet Isaiah beheld the glory of the Lord, he was amazed, and, overwhelmed with a sense of his own weakness and unworthiness, he cried, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts."
(Isaiah 6:5)

Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them.

He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24)

But relief was sent to Isaiah in his distress. He says: "Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged."  (Isaiah 6:6,7)

In the previous chapter Isaiah had pronounced a woe upon the people who had separated themselves from God: "Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope." (Isaiah 5:18)

Men may seek to strengthen their forces by confederating together, making, as they suppose, strong societies to carry out the plans they have formed. They may lift up their souls in pride and self-sufficiency; but the One mighty in counsel does not plan with them. Their unbelief in his purposes and work, and their confidence in man will not permit them to receive the messages he sends. They say: "Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!"

But God says: "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: which justify the wicked for reward, and take away the righteousness of the righteous from him." (Isaiah 5:20-23)

The class here represented, in order to exalt their own opinions, employ a reasoning which is not authorized by the word of God. They walk in the sparks of their own kindling. By their specious reasoning, they confuse the distinction that God desires to have drawn between good and evil.

The sacred is brought down on a level with common things. Avarice and selfishness are called by false names; they are called prudence.

Their rising up in independence and rebellion, their revenge and stubbornness, in their eyes are proofs of dignity, evidences of a noble mind. They act as though ignorance of divine things were not dangerous and even fatal to the soul; and they prefer their own reasoning to divine revelation, their own plans and human wisdom to the admonitions and commands of God. The piety and conscientiousness of others are called, fanaticism, and those who practice truth and holiness are watched and criticized. They deride those who teach and believe the mystery of godliness, "Christ in you the hope of glory." (Col.1:27)

The principles underlying these things are not discerned by them; and they go on in wrongdoing, leaving the bars open for Satan to find ready access to the soul.

All self-exaltation and self-admiration are the result of ignorance of God and of Jesus Christ, whom he has sent. How quickly will self-esteem die, and pride be humbled in the dust, when we view the matchless charms of the character of Christ! The holiness of his character is reflected by all who serve him in spirit and in truth. If our lips have need of cleansing, if we realize our destitution, and come to God in contrition of heart, the Lord will remove the uncleanness. He will say to his angel, "Take away the filthy garments," and clothe him with "change of raiment." (Zech. 3:4)

Let every soul who claims to be a son or a daughter of God examine himself in the light of heaven; let him consider the polluted lips that make him "undone." They are the medium of communication. "Out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things." (Luke 6:45)

Then let them not be used in bringing from the treasure of the heart words that will dishonor God and discourage those around you, but use them for the praise and glory of God, who has formed them for this purpose. When the cleansing coal is applied from the glowing altar, the conscience will be purged from dead works to serve the living God; and when the love of Jesus is the theme of contemplation, the words coming from human lips will be full of praise and thanksgiving to God and to the Lamb.

How many words are spoken in lightness and foolishness, in jesting and joking! This would not be so did the followers of Christ realize the truth of the words, "Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matt.12:36,37)

Harsh and unkind words, words of censure and criticism of God's work and his messengers, are indulged in by those who profess to be his children. When these careless souls discern the greatness of God's character, they will not mingle their spirit and attributes with his service.

When our eyes look by faith into the sanctuary, and take in the reality, the importance and holiness, of the work there being done, everything of a selfish nature will be abhorred by us.

Sin will appear as it is,--the transgression of God's holy law.

The atonement will be better understood; and by living, active faith, we shall see that whatever of virtue humanity possesses, it exists only in Jesus Christ, the world's Redeemer.

The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple.

As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, "Holy, holy, holy, is the Lord of Hosts." (Isaiah 6:3)

They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

The vision given to Isaiah represents the condition of God's people in the last days.

They are privileged to see by faith the work that is going forward in the heavenly sanctuary.

"And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." (Rev. 11:19)  As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,--a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.
(Emphasis Supplied)

The Review and Herald
December 22, 1896

Pasted from

Meat Not Milk

Meat Not Milk

Heb 5:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.


Excerpts from - "The Judgment Was Set"
The Final Words of Christ
By Wm. H. Grotheer
[Excerpt from WWN 3(02)]

"The Judgment Was Set and the
Books were opened"

In the daily service, provision was made for the individual who brought his sin offering to the Altar in the Court, to receive an atonement which resulted in forgiveness. The Scripture reads - "and the priest shall make an atonement for him, and it shall be forgiven him" (Lev. 4:31; see also 4:26, 35). This atonement for the individual was always at the Altar in the Court and performed by a common priest. The atonement made on the typical Day of Atonement was both corporate and individual (Lev. 16:33), and involved a high priestly ministry beginning in the Most Holy Place and being completed at the Altar in the Court.

The emphasis placed on the Day of Atonement in the Scriptures dare not be overlooked. While atonement was granted to each individual who confessed his sin day by day, and was forgiven, it was not designated as a "Day" of atonement. That designation was reserved for the tenth day of the seventh month and involved a cleansing which is much more than just being forgiven. The figurative intent was to be so cleansed as to sin no more. Further, in the designation of this Day, the plural is used. The Scripture reads:

On the tenth day of this seventh month there shall be a day of atonements. ... And ye shall do no work in that same day: for it is a day of atonements. (Lev. 23:27, 28; Heb.)

While it might be argued that because of the multiple aspects and wide range of the atonement made by the High Priest on this tenth day (Lev. 16:33), it could be considered as a simple plural. However, the distinction made between this day and the other feast days given to Israel, requires that this be considered the Hebrew use of the plural as the pluralis majestaticus v. excellentiae,
even as in the use of Elohim. All the other feast days given in Leviticus 23 - the Passover, the day of Pentecost, "a memorial of blowing of trumpets," and the two "holy convocations" connected with the "feast of tabernacles" - required only the cessation from "servile work" (vs. 7, 21, 25, 35-36). The Day of Atonements was ranked with the seventh-day Sabbath - "ye shall do no work therein" (23:3) - with a fearful judgment attached (23:30).

While the first of the "feast" days of Israel was the Passover, which was fulfilled in the Offering at the Cross (I Cor. 5:7), it does not receive the status accorded the Day of Atonement in the yearly typical services of Israel. This should in no wise reflect on the centrality of the Cross because it was not only the Blood of Calvary which provided forgiveness, but it is also the same Blood which was offered "once for all" that provides for the cleansing from sin. It is the dual atonement made possible by the one and same sacrifice which we dare not mitigate. Our Great High Priest, as a common priest, offered Himself confirming the first step of reconciliation - forgiveness. Then as the High Priest, He ministers the same blood for cleansing so that when He returns as King of kings, and Lord of lords, He comes "without sin unto salvation" (Heb. 9:28). If the typology has any meaning, then the emphasis on the Atonement must be where Heaven places it - the final atonement via the sacrifice at the Altar in the Court. We need to keep in mind that "a kid of the goats" (Lev. 4:23. 28), and "the Lord's goat" (Lev. 16:9), both offered on the Altar in the Court, pointed to the one great Sacrifice made on Calvary. Calvary provided a provisional at-one-ment; forgiven, though still a sinner. The ministration of the great High Priest on the antitypical Day of Atonements provided for a complete at-one-ment, a cleansed sinner to sin no more.

Qualified or Unqualified Endorsement
Into the historical perspective of this "learning" and "unlearning" process, the endorsement of Ellen G. White of Crosier's article must be considered. She wrote in a letter to Eli Curtis, April 21, 1847 that Crosier "had the true light, on the cleansing of the Sanctuary, &c." Was this an unqualified endorsement of every facet discussed by Crosier, or was this limited to the question which caused the great disappointment? Miller held that the "sanctuary" was this earth, and therefore, the cleansing of the sanctuary could only mean the second coming of Christ in fiery judgment. The very first section of Crosier's article discussed fully and at length this question before introducing Christ's priesthood. Ellen White herself prefaced the endorsement with a confession of her own belief. She wrote - "I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is the minister." If we had not boxed ourselves in by considering this endorsement as unqualified, we would have recognized the atonement made by Christ on the Cross, and would have been able to place the "dual" atonements in the light revealed by the types.
This raises another question. Another "messenger" wrote of Christ's ministry in the introduction to his book, The Consecrated Way. He stated:
In the manifestation of Christ the Saviour, it is revealed that He must appear in the three offices of prophet, priest, and king. (p.3)
Then he observed:
This threefold truth is generally recognized by all who have acquaintance with the Scriptures, but above this there is a truth which seems to be not so well known that He is not all three of these at the same time. The three offices are successive. He is prophet first, then after that He is priest, and after that He is king. (p.4; emphasis his)

In the type, the atonement which resulted in forgiveness for the individual sinner was obtained by the common priest. The text reads - "the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him" (Lev. 4:26). One of the early acts of Jesus, after beginning His ministry, confirmed this priestly power in reality. Luke records the faith of the friends of a palsy stricken man. Bringing him to Jesus, the first thing they heard Jesus say to him was - "Man, thy sins be forgiven thee" (Luke 5:20). This riled the attending scribes and Pharisees. To their contentious questioning, Jesus replied:

But that ye might know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy) I say unto thee, Arise, and take up thy couch, and go into thine house. (5:24).

Before accepting the office of High Priest, Christ had to have "somewhat also to offer" (Heb. 8:3). "This He did once, when He offered up Himself" (7:27). This offering began at Bethlehem when the glory of "the redemption that is in Christ Jesus" began to be revealed. (See John 1:14; Rom. 3:24). To all who came, or were brought to Him, from the palsy stricken
4
man to the woman taken in adultery, Jesus offered divine forgiveness. He was a "common" priest, "the Son of man." By the resurrection, He would enter a new office. As the Son of God, He would become "a [High] Priest forever after the order of Melchizedec" (Heb. 5:6) [See also Rom. 1:4 and Heb. 5:5]

Before Whom Do We Appear?
Paul wrote to the Corinthian Church:
For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad (II Cor. 5:10).

Peter told Cornelius that the Apostles were given strict command by Jesus "to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead" (Acts 10:42). This accords with the words of Jesus Himself that "the Father judgeth no man, but hath committed all judgment unto the Son" (John 5:22).

How then are we to understand the prophecy of Daniel? Was the Ancient of days, intending to judge, and then changed His mind, and gave a different revelation through Christ in the New Testament? Hardly, such a conclusion is out of keeping with the revelation of Himself as One who changes not. (Mal. 3:6; James 1:17). In fact, the Scripture reveals two scenes in which the Ancient of days sits in judgment "and the books were opened" (Dan. 7:10; Rev. 20:12). These scenes are a thousand years apart when in fulfilment. Yet it is the same Judge, and the same books. While the objective of the open books in Revelation 20 is stated - "the dead were judged out of those things which were written in the books, according to their works" (v. 12b) - no such statement is made in Daniel. It is so assumed, but is the assumption correct?*

Another factor must be considered. When the First Angel of Revelation 14 descends for the final proclamation of the "everlasting gospel," he announces a reason why men of "every nation, and kindred, and tongue, and people" should "fear God and give glory to Him." The reason given is that - "the hour of His judgment is come." The Greek text reads. - ' oti hlqen h wra thV krisewV autou - "Because is (or has) come the hour of the judgment of Him." Is this to be understood as meaning God acting in judgment, or is God Himself seeking a judgment for Himself? There is no question that at the Judgment of the Great White Throne (Rev. 20), those termed "the dead" are the ones facing that judgment. We have assumed that the same conclusion can be applied to Daniel 7:10. Do we have some "learning" as well as "unlearning" to do at this point?

A Forgotten Motif
Both in the services of the typical Day of Atonement, and in the prophecy of Zechariah 3 which focuses on the final cleansing, there is an alien power introduced. In the vision given to Zechariah, at the right hand of Joshua is seen an "adversary" (margin) to resist him. In the ceremonies on the Day of Atonement, there is the scapegoat (Azazel - Lev. 16:8 margin) in apposition to the Lord's goat, and on whom the High Priest placed the iniquities of a cleansed Israel for final judgment. This typical service and prophetic vision suggest a controversy between Jehovah and Satan, with man the object of the attack by one, and the defence of man by the Other. A careful study of the Scriptures casts further light on this controversy. Azazel, Satan the adversary, was once Lucifer, a covering cherub (Isa. 14:14; Eze. 28:14). A created being (Eze. 28:15), he desired to be "like the most High" (Isa. 14:14). This desire was nullified in the creation of man. The Elohim said to one another, "Let us make man in our image, after our likeness" (Gen. 1:26). Man's status at creation was but temporary. He was made only "a little while inferior to the angels" (Heb. 2:7, margin).
The redemption that is in Christ Jesus reveals further the objective of God for man. Jesus, too, was "made a little while lower than the angels for the suffering of death" (Heb. 2:9). In His victory, He was "crowned with glory and honor," and "highly exalted" being given "a name which is above every name" (Phil. 2:9). That which God did "when He raised Him from the dead" (Eph. 1:20) not only reveals God's intent for man in creation, but also His objective in redemption (Eph. 2:6-7). **
Between the time when God made man in His likeness and the "ages to come" came the sin problem, which needs resolution. However, for sin to be eradicated, and never arise the second time, the resolution must begin where, and over the issue which initiated it. In other words, can God carry out His original plan in the creation of man, and every member of the angelic host concur. Sin began with an angel who objected to God's plan because He desired to be what God was designing man to be. Thus the first act when God seeks to bring all rebellion to a conclusion, must be
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the concurrence of the angelic host in His objective. They are still free moral agents and the contemplated exaltation of man is now under different circumstances than when man was first created. It is fallen man that is to be exalted, not perfect man from the hand of the Creator.
This is the picture in Daniel 7. The first item of business when the judgment is set and the books are opened, is before the assembled hosts of Heaven. (v. 10). They know what is in the books; they recorded the deeds. They are not there as "traffic cops" to verify the "tickets" they gave to the "speedsters" of earth for their violations on the highway of life. They were accurate, remained honest, and not as Lucifer, "abode in the truth" (John 8:44). Now the first question comes: "Have I given enough; have I done enough so that my original plan for man can be completed?" The hour of the judgment of Him began.
The details must be gathered from the revelation given in the type of the services of the Day of Atonement. Jesus is there as the Great High Priest. He holds forth His nail pierced hands. The angels remember that scene on Golgotha’s brow. They recall the darkness that surrounded the cross when the Ancient of days hid His presence as He suffered with "the Man that is my fellow" (Zech. 13:6, 7). With one shout of acclamation, John sees and hears the Heavenly Host render their decision:

And I beheld, and I heard the voice (fwnhn - singular) of many angels around about the throne and the living creatures and the elders: the number of them was ten thousand times ten thousands, and thousands of thousands; Saying with a loud voice, Worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory and blessing. And every creature . . . heard I saying, Blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Iamb for ever and ever. (Rev. 5:11-13).

The final work could now begin with all Heaven united for the objective and accomplishment of God's design in the creation of man. The "Man clothed in linen" could begin the sealing of His people (Ezekiel 9). The "filthy garments" can be removed from all who are willing to be released of them, and a "change of raiment" given in their place (Zech. 3). Three mighty angels can go forth mandated with the "Everlasting Gospel" of God's design and purpose in Jesus Christ, "the Lamb slain from the foundation of the world" (Rev. 13:8).

In the words of Jesus, describing and defining "the judgment," some conditions are imposed. All who pass "from death unto life" are required to hear the words of the Messiah, and "believe" on the God who sent Him (John 5:24). The entrance into sin is reversed. The challenge of the "adversary," "Yea hath God said?" (Gen. 3:1) is answered, "Yea, God hath said" and "I believe."
The "books are opened" both prior to the coming of Christ without sin unto salvation, and the final judgment on sin in "the lake of fire." There is no record in Scripture of the books being closed once they are opened. The fact is that no one can face the record in the "books" either before, or after they are opened. To do so is to face eternal extinction in "the lake of fire" - "the second death" (Rev. 20:14).

Into this prophetic picture is introduced another book, "another book was opened, which is the book of life" (Rev. 20:12). This book is first noted in prophetic record at the time "Michael stands up" (Dan. 12:1). It had existed prior with the other books of record. When Moses prayed for Israel to be spared or else his name be removed from the book, the Lord God replied, "Whoever hath sinned against Me, him will I blot out of my book" (Ex. 32:32-33). Paul speaks of this book in his letter to the Philippians, where he writes of his fellowlaborers "whose names are in the book of life" (4:3). There is a distinction made between the "books" which contain the record of "things . . . according to their works" by which they are judged, and the "book of life" in which there are only "names" - no resumes. One can assume that the first name entered was that of Abel's who "by faith . . . offered a more excellent sacrifice than Cain" (Heb. 11:4).

All of this points up the significance of the command in the observance of the typical Day of Atonement, that "no work" be done (Lev. 23:28, 30). The high priest alone accomplished the cleansing. Those who heeded the command, their names were retained in Israel. Just so, in the final day of atonement, the Great High Priest alone will accomplish the objective - "I will make a man more precious than fine gold; even a man than the golden wedge of Ophir" (Isa. 13:12). Even as in the first atonement - forgiveness - it is by faith alone, so the final atonement - cleansing - is by faith alone: "I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment" (Zech 3:4). No man can cleanse himself by his own works, nor can he weave a robe in which there is not a single thread of human devising. All - forgiveness, cleansing - result from a surrender at the foot of the
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Cross to Him who "is able also to save them to the uttermost who come unto God by Him, seeing He ever liveth to make intercession for them" (Heb. 7:25).
Supplementary (For Further Thought)
* Says the prophet Daniel, "The judgment was set and the books were opened." The revelator, describing the same scene, adds. "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." (The Great Controversy, p.480)
**     1) All heaven took a deep and joyful interest in the creation of man. Human beings were a new and distinct order. (R&H, Feb.11, 1902)
    2) God created man a superior being; he alone is formed in the image of God, and is capable of partaking of the divine nature; of co-operating with his Creator and executing His plans. (R&H, April 21, 1885)
    3) Man was the crowning act in the creation of God, made in the image of God, and designed to be a counterpart of God; ... (R&H, June 18, 1895)
The Final Words of Christ
Only in the Gospel of John, do we find recorded the words of Jesus, "It is finished" (19:30). The synoptic gospels all note that Jesus cried with "a loud voice" just before His final breath. (Matt. 27:50; Mark 15:37; Luke 23:46) Luke also indicates that after the cry with a loud voice, He prayed, "Father into thy hands I commend my spirit," and died. John does not record that Jesus cried with "a loud voice." Are we, therefore, left with the conclusion that the words uttered when Jesus cried with a loud voice were, "It is finished"?
The gospel of John written near the end of the first century does fill some gaps which are not covered in the Synoptics written decades earlier. For example, in the Synoptics all the writers tell of the "Last Supper." John, while writing about that Passover Supper, does not mention what is called the Communion Service, but rather a service connected with it, which the others had omitted - the ordinance of feet washing (John 13:3-17). Are we, therefore again, left to draw the conclusion that the Holy Spirit considered what Jesus said with "a loud voice" of such importance that He had John record the words rather than just stating, "He cried with a loud voice"? If these conclusions be correct, then there is an importance to what Jesus uttered with a "loud voice" when He cried, "It is finished," which we need to consider carefully.
In context, John records more than just the words Jesus spoke. He unveils the thinking of Jesus: "Jesus knowing that all things were now accomplished (finished)" (John 19:28). The same Greek word (tetelestai) is used in verse 28, as in verse 30, when He cried out - "It is finished" (accomplished). What had Jesus accomplished which was then finished?
God's word had been questioned; His authority challenged. The commandment which had been intended to indicate the way of life could not give life (Rom. 7:10). It was "weak through the flesh." Therefore, "God sending His own Son in the likeness of sinful flesh . . . condemned sin in the flesh" (Rom. 8:3). This condemnation of sin in the flesh, Jesus had accomplished. He could say, "The prince of this world cometh, and hath nothing in Me" (John 14:30). Yet He went one step further. Isaiah cries out, "The Lord hath laid on Him the iniquity of us all" (53:6). In the hours of darkness that enshrouded the Cross, He bore the reality of separation from God and sensed the horror of "outer darkness" into which He knew He would soon pass. As that final hour approached He knew all had been accomplished, and in finishing His earthly mission, He in submission uttered - "Father into Thy hands, I commend my spirit" (Luke 23:46) - His very Being and Self Identity.
The Father, faithful to His commitment, raised Jesus from the dead "for our justification" (Rom. 4:25) and to ever live so as "to make intercession" (Heb. 7:25) for those whom He justifies. "In bringing many sons unto glory," God made "the Captain of their salvation perfect through sufferings" (Heb. 2:10). It was accomplished by Jesus, who had finished the work which He had agreed to do. The final at-one-ment is still to come when "in the dispensation of the fullness of times He might gather together in one all things in Christ both which are in heaven and which are on earth" (Eph. 1:10).
In this we see the two-fold gospel of God, the "counsel of peace" which was "between the Two of Them" (Zech. 6:13, Heb.). One was to be "made of the seed of David according to the flesh" to "condemn sin in the flesh" and the Other who would raise Him from the dead "with power" so He could save "to the uttermost all that come unto God by Him" (Rom. 1:3-4; 8:3; Heb. 7:25). At the Cross one phase of the Gospel was completed; It was finished.

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