In Chapter 8 we studied man as he was created in the image and likeness of God and discovered from the scriptural account, which is supported by actual facts known to the true scientists, that man was created both in the natural likeness of God and in His moral image. Thus man was a creature brought into existence with capabilities and capacities for fellowship, in a limited way with his Creator. When thus brought forth, he was placed in the garden eastward in Eden. To this place the Lord Jehovah often came and held holy and blessed fellowship with him. As to how long man remained in this innocent, holy condition, we cannot say definitely. Since, however, Seth was born when Adam was one hundred and thirty years of age, since Cain and Abel were born after the expulsion from the Garden of Eden, and since they were doubtless young men when Cain slew Abel, the probability is that man remained in his innocent state less than one hundred years. More than this we cannot say.<\/p>\n
It is for us now to examine man in his fallen or guilty state. By the transgression of one sole commandment \u2014 \u201cof the tree of the knowledge of good and evil, thou shalt not eat of it\u201d (Genesis 2:17) \u2014 man plunged headlong from his sinless condition into a state of depravity and rebellion against his Creator. On account of this one act of disobedience man was banished from the Garden, and the fellowship with his Maker was broken. That which has brought wreck and ruin to mankind is therefore the transgression of law.<\/p>\n
Was God a ruthless dictator, and would He send those whom He created into a never-ending hell just because they disobeyed this one command? No. He is loving, merciful, and long-suffering. He established righteous laws and powers and then warned His creatures what would result if these were broken. By His wisdom and foreknowledge He knew the grave consequences which would follow when man ate the fruit of the tree of the knowledge of good and evil. He knew that, the day man disobeyed this command, the death processes would begin to prey upon his body and that the power of sin would enter man’s soul and corrupt his moral being. He further knew that, if man were to eat of the forbidden fruit, Satan would take advantage of him, would take the rulership over this earth from man, and that from that day he would be in Satan’s grip. God therefore warned Adam concerning these grave consequences, saying, \u201cThe day thou eatest, dying thou shalt surely die\u201d (literal translation).<\/p>\n
Eve was deceived. Adam was not. Satan in his cunning way used the serpent to beguile Eve, making her believe that God was withholding certain things from her which were most highly desirable and that He did not want her to be so wise as He. The serpent said to her, \u201cYe shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.\u201d She believed Satan’s lie. She was convinced that God’s motive in forbidding them to eat of the tree was to keep them from having wisdom and knowledge such as He had.<\/p>\n
When Eve saw \u201cthat the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.\u201d<\/p>\n
Before we can understand man in his present state of condition, we must investigate the significance of law.<\/p>\n
The suggestion of law immediately implies a lawgiver, subjects to be obedient to said law, the power of the lawgiver to enforce his enactment, and a general command or expression of the will of the lawgiver.<\/p>\n
Sometimes we hear mention made of the laws of nature. Such an utterance is self-contradictory, because nature is impersonal and can enact no laws. The lawgiver must be an intelligent personality, and the subjects receiving his laws must likewise be moral beings, who recognize their responsibility to obey such enactments.<\/p>\n
The law of God naturally falls into two divisions: elemental law and positive enactments<\/em>.<\/p>\n What is meant by elemental law is that which is inwrought or stamped upon the substance and forces of both animate and inanimate creation. We sometimes speak of this elemental law as the nature of the thing about which we are speaking.<\/p>\n For instance, we may speak of the nature of certain types of rock, of wood, of water, and of electricity. In fact, we may speak of anything in the material realm as well as of those creatures in the animal kingdom. The chemist has the formula for water and expresses it by means of a certain symbol. He thus thinks of it in terms of its elemental nature. In other words, God stamped upon all material substances the characteristics which we observe in them. When He created them, He gave them their very nature. His doing this was an act of His will. In the material realm, therefore, the very characteristics of the various elements are but the expression of the will of the Creator.<\/p>\n Since God created man in His own image, He willed to make him what he was. Thus we may say that man in every fiber of his being was an expression of the will of God. He gave him his own constitution and being. It was the Creator’s good pleasure to make man a personal, moral being with intellect, sensibility, and freedom of will.<\/p>\n Since man was made in the image of God, as we have already seen, every atom of his being \u2014 soul and body \u2014 was a reflection of the divine will; for, if God had willed to make him differently, He would have done so. Since he stands related to his Maker as a moral, free agent, and since by the transgression of one prohibition his nature became corrupt, it is obvious that he stands in the relation to his Maker that a subject does to a lawgiver. When God created him, He stamped upon his very being the moral law. This fact is implied by the Apostle Paul in Romans 2:14,15:<\/p>\n For when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them<\/em> …\u201d<\/p><\/blockquote>\n Concerning the early generations of men who at first knew God but refused to retain Him in their knowledge, Paul spoke the following:<\/p>\n Who, knowing the ordinance of God, that they that practice such things are worthy of death, Since we recognize the Almighty as the Creator of all things, and since He made everything according to His own will, we might properly say that the entire universe is but the transcript of His will written, not with pen and ink, but by mighty acts of creation wrought in wisdom and in love. As an illustration, though inadequate, of this point, someone has called our attention to a certain copy of the Constitution, the letters of which are so shaded that they bring out the likeness of George Washington, the leading spirit of his day who gave his very life in order that he might establish this land of liberty, freedom, and human rights. In a similar way, everything in the universe is so constituted that to the one who has spiritual perception the likeness of Almighty God is real.<\/p>\n Since there are current certain wrong conceptions regarding the law of God, it becomes necessary to call attention to some facts. This law is not the product of a capricious, arbitrary sovereign. On the contrary, it is the expression of God’s very nature. Neither is it a temporary affair, because He is not governed by moods and passions. Moreover, it is not only negative, but positive in its demands, because God requires positive conformity thereto. It involves not only man’s heart but his entire being \u2014 soul and body. God’s law is in existence and operative even though we may not be aware of the fact. It is universal and cannot be confined to any local place or group of individuals. It is not changeable; nor can it be modified, since it is the expression of the will of the Divine Being.<\/p>\n Looked at from the positive side man is the very embodiment of law. He was so created that he might in his attitudes and states of mind, as well as in his actions, carry out the divine will. As he was created, he was capable of demonstrating what was the good and perfect will of God Almighty.<\/p>\n As a moral being man needs something to guide him. What the rails are to the train or the streetcar, the law of God imprinted upon his very soul together with His revealed will in the Scriptures is to the soul of man.<\/p>\n This law is all-comprehensive, being for all times and for all persons. Moreover, it is spiritual in that it requires that man’s attitudes and mental states, as well as his actions, be in conformity to the high standards of God’s moral nature. His mental or spiritual states should be a reflection of the nature of God \u2014 a miniature replica of the nature of the lawgiver. This note Jesus struck in Matthew 5:48: \u201cYe therefore shall be perfect, as your heavenly Father is perfect,\u201d James declared, \u201cFor whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all (James 2:10). That man recognizes in his very being the necessity of conformity to the will of God is clearly shown by such a case as that of Josiah, who, when the law of God was read to him, rent his clothes and commanded his attendants, saying:<\/p>\n Go ye, inquire of Jehovah for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found; for great is the wrath of Jehovah that is poured out upon us, because our fathers have not kept the word of Jehovah, to do according unto all that is written in this book.\u201d (II Chronicles 34:21)<\/p><\/blockquote>\n Speaking figuratively, the king looked into the mirror of God’s Word and saw himself and the people of Israel in a backslidden and sinful condition. The response of his soul to the reading of the Word was that he and his associates were guilty before the God of the universe, against whom they had all sinned. Such was the outcry of an honest heart before his Creator. Job had a similar experience. When the Lord appeared to him, he sank down with a feeling of shame and unworthiness, declaring, \u201cI had heard of thee by the hearing of the ear; But now mine eye seeth thee; Wherefore I abhor myself, and repent in dust and ashes\u201d (Job 42: 5,6). Isaiah was granted a vision of the Almighty sitting upon His throne and governing the world. Realizing within himself his failures and shortcomings, together with his sinfulness, he wept, saying:<\/p>\n 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: From what I see in the Scriptures and from my knowledge of human nature, I am convinced that all men everywhere would fall down with a similar confession if they could but see themselves in the light of God’s pure holiness. This would be the out cry of a soul under conviction of sin and unworthiness.<\/p>\n Not only has God stamped upon all nature \u2014 both animate and inanimate \u2014 His will as we have already seen, but He has given positive enactments and revealed His will in statutes, commandments, ordinances, and ceremonies.<\/p>\n That there was a primitive revelation is obvious, as we have already seen, from the fact that Abraham, who lived at least four hundred years before Moses, obeyed God’s statutes, commandments, and laws (Genesis 26:5). Melchizedek was the king-priest of God Most High in Jerusalem in the days of Abraham. Obviously the laws governing his kingdom were those that had been given by the God of heaven. There are echoes of various primitive precepts and laws found throughout the Book of Genesis. These of course were expressions of God’s will to the people of those early times.<\/p>\n The basic fundamentals of life, law and order, and civil government are found in the Ten commandments (Exodus 20:1-17). In Leviticus 26:1,2 Moses called Israel’s attention to her covenant with God. Upon the basis of this relationship he promised her marvelous and unprecedented blessing in the event she was faithful to God (Leviticus 26: 3-13). On the other hand, she was threatened with chastisement, sore and grievous, in the event of persistent defiance toward His will. Because of her continued rebellion she never enjoyed the promised blessings in the measure specified.<\/p>\n David (Psalm 37) interpreted this passage, giving the spiritual significance of the revelation made at Sinai and urging Israel to look forward continually to the appearance of Jehovah upon the earth to establish these promises. Various predictions are found throughout the Old Testament Scriptures which foretell the appearance of Jehovah upon the earth to rule and to reign from sea to sea and from the river unto the ends of the earth. David therefore urged his brethren to dwell in the land, to trust in the Lord, to feed upon His faithfulness, and to wait until the Lord God appeared to establish the ideal kingdom upon the earth.<\/p>\n The will of God was also expressed in the ceremonial utterances of the law. They were a temporary pictorial representation of the realities which the Lord promised Israel. The nation had to be educated to the point that it could appreciate the verities of its religion.<\/p>\n Thus all the precepts and the ceremonial, sacrificial worship of Israel were but a temporary representation of the will of the Almighty. At that period of her spiritual development, instructions and precepts had to be put into legal form in order to discipline and to prepare the nation for the coming of the Messiah.<\/p>\n In Exodus 34:6,7 the Lord declared His name. In doing this He set forth the fundamental characteristics of His being. \u201cAnd Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth; keeping loving kindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty<\/em>, visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.\u201d<\/p>\n The one with spiritual vision can in this statement see clearly not only the basis for all legal requirements, but also the foundation for the gospel of grace. As we have already seen, the sterner traits of the Almighty are impressed upon physical matter and appear to us as the inexorable, unbending laws of nature. Interwoven into the constitution of man are the elements of righteousness, justice, and the feeling of responsibility of the creature to his Creator. In the Mosaic Code and legislation there are revealed the legalistic, righteous demands of the divine nature. But all of these are only a partial revelation of the character of the Almighty. In the fullness of time (Galatians 4:4f) God sent His own Son, born under the law born of a woman in order to reveal the height, the depth, the length, and the breadth of His all-embracing, consuming love, grace, and mercy.<\/p>\n In the days of Jesus of Nazareth, legalism and a punctilious observance of, not only the requirements of the law, but also of multitudinous traditions bound men, hand and foot, so that the real essence of the law was almost obscured. Only those with keen, spiritual perception, illuminated by the Holy Spirit, could still see the divine content of the law. At the proper time in His ministry, the Lord Jesus Christ gave the \u201cSermon of the Mount\u201d (Matthew chapters 5,6,7; Luke 6:20-49), re-interpreting Psalm 37, which, as we shall see in Chapter 12, was David’s exposition of the law. This message went behind all ceremonialism and legal enactments, laying bare the very spirit and heart of the will of God as revealed in law and precept. A careful study of these chapters impresses one with the fact that He laid the emphasis, not upon the doing of certain things, but upon the state or condition of the heart. He introduced His message \u2014 His great Manifesto \u2014 with the Beatitudes: \u201cBlessed are the poor in spirit … Blessed are they that mourn … Blessed are the meek … Blessed are they that hunger and thirst after righteousness …\u201d Gradually He passed from an examination of the spiritual condition of the heart to a discussion of the basic, fundamental attitudes of the soul expressed in terms of action. Throughout His ministry He continually laid emphasis upon the spiritual interpretation of religion. The keynote of all His preaching was that He did not come to destroy the law and the prophets but to fulfill them \u2014 to bring to realization the spirit and content of the will of God as expressed in former revelations. The Apostle John correctly declared, \u201cThe law was given through Moses; grace and truth came through Jesus Christ\u201d (John 1:17). Every word, act, deed, and teaching of the Master was an expression of grace, mercy, and truth. At the close of His life Philip requested of Jesus, \u201cShow us the Father, and it sufficeth us\u201d (John 14:8). In reply the Master said:<\/p>\n have I been so long time with you, and dost thou not know me, Philip? This passage simply means that, had God the Father entered the world as Jesus had done, He would have acted just as Jesus did. He would have taught as He did. His reaction to various persons and situations would have been exactly the same as that of Jesus. In Christ the complete revelation of God to man was made.<\/p>\n To summarize the situation, let us remember the fact that God revealed His everlasting power and divinity by the material world. He stamped the universe with the impress of His being in the so-called laws of nature. Moreover, man’s moral constitution now is but the marred reflection of the image of the Almighty. But it must be remembered that He is infinite, whereas the creature is finite and utterly dependent upon his Maker. The will of God was expressed in legalistic and ceremonial form in the revelation made by God to Moses. The complete disclosure of His character, however, was made in the person of Jesus of Nazareth, our Lord and Master.<\/p>\n In Chapter 8 we saw that man was created in the image of his Maker, with a bent toward righteousness and holiness. As suggested elsewhere, he might have continued in this condition, having communion and fellowship with God if he had not transgressed.<\/p>\n The heart of man was God-centered when he was created. By disobeying the one prohibition placed upon him, he wrecked his nature and, figuratively speaking, threw himself off center. He opposed his will to that of God on one point only. This one act of disobedience, however, was sufficient to wreck his nature and to break the communion and fellowship with his Maker (Genesis 3:1f). The day he transgressed, sin began to prey upon his body, and as a result physical and spiritual death began that very day.<\/p>\n Man is now in the sinful condition. He is born in sin:<\/p>\n Behold, I was brought forth in iniquity; Jeremiah gave us an X-ray picture of the human heart:<\/p>\n The heart is deceitful above all things, From the depths of his being there arise evil thoughts and desires which result in corrupt and lawless actions. \u201cFor out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings\u201d (Matthew 15:19). In Hebrews 3:12 the inspired writer spoke of the heart as being evil, for out of it unbelief arises. The Lord Jesus Christ, in talking to His disciples, said, \u201cIf ye then, being evil, know how to give good gifts unto your children, how much more shall your<\/em> heavenly Father give the Holy Spirit to them that ask him?\u201d (Luke 11:13). In this utterance we see reflected the conviction that man’s heart is evil \u2014 not as it was originally.<\/p>\n We frequently hear men speak of \u201cthe heart’s deep well.\u201d Experience teaches man that down in the depths of his being there is a cesspool of sin from which come forth at various times every immoral and corrupt thought imaginable. The depravity of man’s present condition is proved by the fact that often in his dreams he sees, says, and does things that are entirely foreign to his past experience and to his waking hours. I am aware of the fact that many of them are the result of his former experiences, brought up into the field of consciousness by the subconscious mind-activity. But this psychological explanation cannot account for those things in dreams that are entirely foreign to his experiences. The only true explanation of them is that they are the result of the fallen, corrupt nature of man which was brought about by the Fall.<\/p>\n The Scriptures recognize the possibility of man’s committing sin unwittingly. For instance, in Numbers 15:28 provision is made for such wrongs. David likewise realized that there are sins of which one may unconsciously be guilty. In clear tones he therefore asks, \u201cWho can discern his<\/em> errors? Clear thou me from hidden faults<\/em>\u201d (Psalm 19:12). These sins are very subtle. No person can claim to be free from them. There are therefore sins of omission as well as those of commission.<\/p>\n The ever-seeing eyes of the omniscient God observe all men. In Psalms 14 and 53 the writer declared that there is not a single righteous person \u2014 no, not one. All are guilty before God.<\/p>\n The fool hath said in his heart, There is no God. Jehovah looked down from heaven upon the children of men, They are all gone aside; they are together become filthy; Have all the workers of iniquity no knowledge, The Scriptures constantly speak of man’s sinning. The fundamental idea of this word may be seen in Judges 20:16: \u201cAmong all this people there were seven hundred chosen men left-handed; every one could sling stones at a hair-breadth, and not miss.\u201d This word in our passage is translated \u201cand not miss.\u201d It of course is taken from archery. There was a mark at which someone was shooting. If he hit, he was said not to sin; if he missed, he was said to sin. These men of Benjamin could throw a stone at a hair-breadth and not miss the mark \u2014 not sin. The glory of God and doing His perfect will are the mark at which we should aim. If our very being were perfectly God-centered every moment, we would never sin. But since there is indeed no one who, in thought, disposition, will,<\/em> or in act,<\/em> does the will of God completely, there is no one who is free from sin. All are out of harmony with the holiness of God and are therefore sinners.<\/p>\n Another term in the Old Testament that is often used to express the idea of wrongdoing and man’s sinning is the word rendered transgression<\/em>. It primarily means to separate<\/em>, to pull apart<\/em>, to revolt<\/em>, and to disobey<\/em>. For instance, Moab is said to have transgressed against Israel in breaking the treaty which existed between the two countries (II Kings 1:1). In this passage the idea of separation, pulling off, and breaking covenant obligations and vows stand out prominently. The same conception is to be found whenever this word is applied to man’s wrong acts in relation to God. Moses and the prophets assumed that all Israel, as well as all men, are guilty of thus breaking this covenant relation with God and revolting against Him.<\/p>\n Still another word in the Hebrew text is rendered \u201chave done wickedly.\u201d This word points to the character of the thing done. There is another word in the Hebrew which carries the idea of being \u201cbent away from,\u201d and which is frequently translated iniquity<\/em>. This word represents most accurately the condition of the human heart since sin entered the world. As stated before, the heart of man originally was turned toward God. His delight was to do his Maker’s will.<\/p>\n Since his soul is no longer God-centered, he is said to be bent away from his Maker and of course naturally does things that are unequal, unjust, and unrighteous.<\/p>\n In the Greek language there are various terms to express the different shades of meaning of the outworking of the corrupt, evil heart. To these I cannot turn because of lack of space. But what has been said is sufficient to show man’s present depraved condition. In the language of the Apostle Paul (Ephesians 2:1), man is \u201cdead through … trespasses and sins.\u201d<\/p>\n The classic passage on man’s present condition is found in Romans 5:12 – 8:39.1<\/sup> This section constitutes a single unit and must be studied as such in order to understand the import of this fundamental teaching. In 5:12-14 appears a statement regarding the entrance of sin into the world:<\/p>\n Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned: 13 for until the law sin was in the world; but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come.<\/p><\/blockquote>\n Through the one act of disobedience of Adam, sin, which was already in the world but which had never affected man up to that time, entered and along with it came death. Death indeed came to all men \u201cfor that all sinned.\u201d In what sense did we all sin in Adam? In a manner, incomprehensible to us, we were actually in Adam, and in his sinning we sinned \u2014 though of course we were unconscious of it. There possibly is a hint, however, regarding our connection with him and our being in him, found in the statement, \u201cJehovah God formed man … and breathed into his nostrils the breath of life [the breath of lives (literally rendered)]\u201d (Genesis 2:7). As shown in the brackets within the quotation, the word life<\/em> in the original is plural. This form lends strong confirmation to the position that the entire human family was in Adam and in his sinning all of us sinned as Paul states: \u201cfor that all sinned.\u201d<\/p>\n My interpretation of the facts as they are presented in the Scriptures is what is usually designated as \u201cThe Augustinian Theory, or Theory of Adam’s Natural Head ship.\u201d It was held by Augustine, Tertullian, Hilary, and Ambrose \u2014 in the early Christian centuries. It is the hypothesis held by the Reformers except Zwingli. Dr. A. G. Strong states it tersely in the following words:<\/p>\n It holds that God imputes the sin of Adam immediately to all his posterity, in virtue of that organic unity of mankind by which the whole race at the time of Adam’s transgression existed, not individually, but seminally, in him as its head. The total life of humanity was then in Adam; the race as yet had its being only in him. Its essence was not yet individualized; its forces were not yet distributed; the powers which now exist in separate men were then unified and localized in Adam; Adam’s will was yet the will of the species. In Adam’s free act, the will of the race revolted from God and the nature of the race corrupted itself. The nature which we now possess is the same nature that corrupted itself in Adam \u2014 ’not the same in kind merely, but the same as flowing to us continuously from him.‘ \u201d<\/p><\/blockquote>\n There are objections to this theory which cannot be satisfactorily answered; but it does, in my judgment, explain more of the facts and harmonizes with the Scriptures more perfectly than any other theory that has been advanced. In view of all the facts let us keep an open mind, continue to study the questions involved, and pray for more light.<\/p>\n Again, in what sense did we all sin in Adam? the answer is just as stated above. Though we do not understand all the factors in the case, there are some facts of which we may be certain, and which will help us to a clearer comprehension of the problem. If He had created either you or me, dear friend, and placed us in Eden instead of Adam, we would have done exactly as he did. Thus when Adam was on trial, you and I were likewise on trial. In his sinning, you and I sinned \u2014 in that we have the same humanity that he had. Hence, when he transgressed, sin entered the human family and affected all alike. Death, coming along with sin, has gripped man and continues to mow him down. Sin was in the world from Adam to Moses, but it was not imputed where there was no law. As we have already learned, there was an early revelation in those primitive days, but there was no law to which the death penalty was attached for an infraction of the same. Nevertheless, all died from Adam to Moses.<\/p>\n By the trespass of \u201cthe one\u201d man, Adam, \u201cthe many died.\u201d The expression \u201cthe many\u201d is thrown over against \u201cthe one.\u201d Though \u201cthe many\u201d does not, in and of itself, include all men, in this connection however it does, for in another verse we are told that \u201cthrough one trespass the judgment came<\/em> unto all men to condemnation\u201d (5:18). All men were therefore condemned to death by the one act of disobedience of Adam.<\/p>\n In the same way by the one act of righteousness of the man Christ Jesus, \u201cthe free gift<\/em> came unto all men to justification of life.\u201d The merits and the benefits of Christ’s act of righteousness make possible the neutralization of the evil effects of Adam’s transgression. The beneficent results from His sacrificial death are coextensive with the evil results of Adam’s transgression. No man will be lost because of Adam’s sin; for by the one act of righteousness the free gift came unto justification of life.<\/p>\n Does this passage teach that all men will be saved? By no means. All sin is atoned for by Christ’s sacrifice but His sacrifice is efficacious only for those who accept it. Those dying in infancy or before reaching the age of accountability \u2014 when they can pit their wills in opposition to God’s and refuse to do His will \u2014 will be saved by the merits of Christ’s death procured by the one act of His righteousness. The position is confirmed by the statement of Hebrews 2:9 which declares that He tasted \u201cdeath for every man<\/em>,\u201d thus making it possible that all might be saved. Those people, however, who reach the age of accountability and who do not accept the provision made for their redemption of course will not be made righteous.<\/p>\n As seen above, sin was in the world from Adam to Moses, but its real nature was not known and recognized by people at that time. When however, the law came, a new situation arose. This fact is seen in the following quotation:<\/p>\n And I was alive apart from the law once: but when the commandment came, sin revived, and I died; 10 and the commandment, which was unto life, this I found to be unto death: 11 for sin finding occasion, through the commandment beguiled me, and through it slew me.\u201d (Romans 7:9-11)<\/p><\/blockquote>\n According to this statement the law seemed to energize sin and cause it to become more active than it had been in the dispensation from Adam to Moses.<\/p>\n In Romans 7:7-24, the Apostle Paul discussed conditions during the Mosaic Dispensation \u2014 after sin had been stimulated by the law<\/em>. Sin, let me assert, is a force, a power,<\/em> in man that causes him to do wrong and prevents his doing things that he knows to be right. As proof of this proposition, note the following language:<\/p>\n For that which I do I know not: for not what I would, that do I practice; but what I hate, that I do. Although the law was holy, spiritual, and perfect, on account of the weakness of the flesh it wrought in men all kinds of lustings and evil actions. By law no man can live acceptably to God. He is conscious of his sins, shortcomings, and imperfections. He is a wretched man. He can never have any satisfaction or assurance of being pleasing to God. Hence, as a man under law, the apostle shouted, \u201cWretched man that I am! who shall deliver me out of the body of this death?\u201d (Romans 7:24). Immediately he answered his own question by declaring that deliverance now comes through Jesus Christ \u2014 since He came and made reconciliation for us. Thus, in Romans, chapter 8, he showed that the one in Christ can now have perfect assurance, since Christ has settled the sin question and since the Holy Spirit, dwelling in every believer, will give victory to all who are surrendered and trusting.<\/p>\n The law shut up all under sin as we see in Romans 3:9-18. By the works of the law shall no flesh be justified in God’s sight. The heathen, who do not have the law but have the law of conscience, are not living up to the light which they have. They are all therefore condemned and are in need of a Saviour. Both Jew and Gentile are conscious of imperfections, of shortcomings, and of sins. A man may sear his conscience and persuade himself by philosophical thinking that he is not a sinner before God, but let him not deceive himself. Neither should any man allow the devil to lead him into error. All are sinners and have fallen short of the glory of God and need the salvation which He has provided and offers, as we shall see in Chapter 12, through the atonement of the Lord Jesus Christ.<\/p>\n I discussed in Chapter 1 the proposition of God’s existence. Only the fool says there is no God (Psalm 14:1). There is no excuse for anyone’s being an atheist. Although man’s intellectual powers have been dulled by the presence of sin in the flesh and he cannot therefore see things adequately, nevertheless he is capable of understanding that there is a God to whom he is responsible now and to whom he shall give an account for his life \u2014 when he shall appear before His judgment seat (Romans 14:11).<\/p>\n How does man know that there is a God? Since his powers have been benumbed by sin can he be absolutely certain of the fact? My answer to the question is a positive yes. How does he receive an adequate idea of God? In answering, I wish to use a simple illustration: When anyone puts the correct film in his camera and adjusts the diaphragm properly in proportion to the light and shutter speed, he can take a good photograph of the object desired \u2014 provided he manipulates his camera aright. Opening the shutter allows the light to transfer to the film the image of the object to be photographed. By the correct processing, the film is prepared for the printing of the picture. In a manner similar to this, I may say that a child’s soul is a camera in which God has placed the proper type of film. His eyes are the lenses through which the light from the great universe stream into his very soul. Thus there is transferred to the child’s spiritual film the image of the invisible Creator with all His perfections2<\/sup> (Romans 1: 18-20):<\/p>\n For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; 19 because that which is known of God is manifest in them; for God manifested it unto them. 20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.\u201d<\/p><\/blockquote>\n This film is processed, figuratively speaking, by the passing of time and by the child’s unfolding mental capacities. In the tender years of youth, therefore, there appears the image of the invisible God on the film of the child’s soul. He realizes that there is a God to whom he is responsible. This is the conviction that comes to every normal person \u2014 unless by special training and improper influences the image of the Almighty in his soul is marred or erased. In view of these facts, I am bold to say that there is no excuse for infidelity in anyone. Moreover, each man feels, in his very being, a responsibility for his past actions and his accountability to God Almighty for his life \u2014 his thoughts, his deeds, and his accomplishments. His conscience, the monitor of his being, pronounces judgment upon him that he is a lost sinner and that he must appear before God sooner or later to render account of himself. But what is the way out?<\/p>\n Man in this evil, sinful, depraved condition cannot depart this life and dwell with a God who is enthroned in the glories of His holiness. A change must take place in his being. An adjustment must be made. He must get right with his Maker. But how can he do this? The answer to this most important question is found in John 3:1-8:<\/p>\n Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born anew. 8 The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.\u201d<\/p><\/blockquote>\n In this passage we learn that Nicodemus, a ruler of the Jews, came to Jesus by night. Why by night? No one knows. It is quite likely that he wanted an interview without any interruptions. He began his conversation by complimenting Jesus. Immediately the Lord brushed aside conventionalities and human praise. Jesus bluntly declared, \u201cVerily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God\u201d (vs. 3).<\/p>\n What did Jesus mean? We must first determine what is the significance of the kingdom of God. This term has various shades of meanings. For instance, in Psalm 103:19 it embraces the entire universe. It is obvious that Jesus did not use it with this broad connotation. When we remember that Nicodemus was a ruler of the Jews and was well-versed in the theological questions of his day, and when we recall the fact that the Jewish nation was the kingdom of God during the Mosaic Economy, we have the facts which will lead unerringly to our understanding the force of this expression on the lips of Jesus. That the kingdom of Israel was coterminous with the kingdom of God is set forth in I Chronicles 28:4,5:<\/p>\n Howbeit Jehovah, the God of Israel, chose me out of all the house of my father to be king over Israel for ever: for he hath chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel; 5 and of all my sons (for Jehovah hath given me many sons), he hath chosen Solomon my son to sit upon the throne of the kingdom of Jehovah over Israel.\u201d<\/p><\/blockquote>\n According to this quotation, Solomon was to sit upon the throne of the kingdom of Jehovah in Israel. This passage limits the kingdom of God at that time to the borders of Israel. This same thought is set forth in II Chronicles 13:8. Here Abijah, speaking to Jeroboam and all Israel, declared, \u201cAnd now ye think to withstand the kingdom of Jehovah in the hand of the sons of David. …\u201d Whenever any Gentile wished to worship the true and living God, he had to become a Jewish proselyte, thus joining the Jewish commonwealth and worshipping at the Temple. By this method he entered into the visible kingdom of God as it existed at that time. The kingdom of God then was coextensive with Israel from the giving of the law at Sinai to the cross.<\/p>\n Moses and the prophets foretold, in no uncertain tones, that the Messiah would come, would engage in a public ministry of evangelistic work, and would announce \u201cthe year of Jehovah’s favor\u201d to be followed by \u201cthe day of vengeance of our God\u201d \u2014 the Tribulation. This latter period, as we see in many passages, is to be followed by the great Kingdom Age. Such an outline of Messiah’s redemptive career is found in Isaiah 61:1-9. The coming in of the Gentiles and their being saved was foretold by Moses (Deuteronomy 32:21). This passage is interpreted in Romans 10:19 as a prediction of the church of Jesus Christ, consisting of believers from both Jews and Gentiles. Again, in Isaiah 65:1f we see a clear prediction of the Gentiles‘ coming to God while Israel is in rejection, which passage is likewise quoted in Romans 10:20,21 and is applied to the church. From these and numbers of other passages in the Old Testament, it is clear that the prophets foretold the establishment of the church of Jesus Christ, into which both Jews and Gentiles would come, and that this Church Age would be followed by the great and glorious Kingdom Era.<\/p>\n All the details were not given by the Old Testament prophets. Nevertheless, sufficient information was revealed to them so that they saw the church and the present age \u2014 though dimly. That the church was revealed to them is clear from Ephesians 3:1-6:<\/p>\n For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles, 2 if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward; 3 how that by revelation was made known unto me the mystery, as I wrote before in few words, 4 whereby, when ye read, ye can perceive my understanding in the mystery of Christ: 5 which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; 6 to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.\u201d<\/p><\/blockquote>\n The reader should note the language of verse 5 which declares that in other generations God had not revealed the mystery of Christ unto the sons of men \u201cas it hath now been revealed unto his holy apostles and prophets in the Spirit; 6 to wit, that the Gentiles are fellow-heirs, and fellow-members of the body …\u201d This mystery of Christ was revealed to the sons of men in other generations, but not to the same extent as it has been made known to the apostles and the prophets in the New Testament Era. The Lord Jesus mentioned the church to His apostles, and the Holy Spirit revealed the truth concerning it to them and to the prophets of the New Testament in the very beginning of the Gospel Dispensation. Later He revealed this same truth to Paul.<\/p>\n The Apostle Peter declared that the prophets of the Old Testament were interested in the salvation which we enjoy today, for they:<\/p>\n Sought and searched diligently, who prophesied of the grace that should come<\/em> unto you: 11 searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. 12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.\u201d (Peter 1:10-12)<\/p><\/blockquote>\n Peter has informed us that the prophets were very much interested in this grace concerning which they prophesied and which has come to us. Since they foretold this grace and were very much interested in it, obviously they had knowledge of it. What was it that they did not understand? simply this: They did not know \u201cwhat time<\/em> or what manner of time\u201d about which they were prophesying. They did not know when this period of grace would actually begin. Nor did they know the spiritual \u201csetup\u201d during this dispensation. They were therefore very diligent in searching the writings of other prophets to ascertain information on these two points.<\/p>\n John the Baptist broke the silence of approximately four hundred years by the joyful announcement that the kingdom of heaven was at hand: \u201cRepent ye; for the kingdom of heaven is at hand\u201d (Matthew 3:2). John did not explain what he meant by this expression; neither did the people ask him \u2014 as far as the records show. He evidently assumed on their part a knowledge of this kingdom concerning the coming of which he was making this announcement. What kingdom was this? There is but one answer: The Messianic Kingdom that would be ushered in by the Messiah as foretold in such passages as Isaiah, chapter 61, to which I have only referred. According to the prediction Messiah would engage in a preaching ministry and would make the announcement of \u201cthe year of Jehovah’s favor\u201d \u2014 the Gospel Dispensation \u2014 to be followed by the Tribulation, \u201cthe day of vengeance of our God.\u201d When John spoke of one who would come after him and of his being unworthy to unloose His sandals, the people understood that he referred to the Messiah and gladly confessed their sins, submitting to the baptism which he inaugurated. They therefore understood that this kingdom, which would be introduced and perpetuated by the preaching of the gospel, was close at hand.<\/p>\n Not only did Jesus make this announcement, but also He sent the Twelve to herald abroad throughout Israel the same message. Doubtless Nicodemus had heard of the preaching of both John and Jesus regarding the approach of the kingdom of God, the kingdom of heaven. Being a teacher of Israel and doubtless adhering to the ideas prevalent in the theological circles of Jerusalem in that day, Nicodemus wanted further information \u2014 from an authoritative source. This distinguished ruler of Israel \u2014 possibly a teacher in the theological seminary at Jerusalem \u2014 was probably interested in dogmas. It is proper to be attentive to beliefs, but there are some other things that come before the espousal of doctrinal positions on certain themes. Jesus therefore declared that one must be born anew in order to enter this kingdom which had been announced by John and by Himself. This teaching was indeed strange and revolutionary to Nicodemus. What did it mean?<\/p>\n One must be born again, or he cannot enter this kingdom of God, this kingdom of heaven. Why must one be born anew? This statement is a play on the idea which was uppermost in Nicodemus‘ mind. He and his countrymen were by their natural birth born into the kingdom of God \u2014 the Jewish kingdom \u2014 by virtue of their Jewish parentage. This doctrine Nicodemus understood thoroughly. In order to convey to his mind the truth regarding this new kingdom, Jesus spoke to him in terms with which he was familiar. He therefore said in substance: Nicodemus, your natural birth placed you in the kingdom of God as it has existed up until now; but, if you or anyone else enters this kingdom whose establishment both John and I have announced, you must have another birth. It is a second birth, a new one; it is from above. Nicodemus could not understand this language. He therefore asked a very natural question, \u201cHow can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?\u201d (John 3:4.) Jesus immediately replied that He was not talking of the physical birth but of a spiritual. Then He declared, \u201cExcept one be born of water and the Spirit, he cannot enter into the kingdom of God.\u201d<\/p>\n What is meant by being born \u201cof water and the Spirit\u201d since, according to Jesus, one must have such a birth in order to enter into this kingdom which He and John were announcing? There are those who tell us that the water mentioned here is water baptism. Is this the correct interpretation of the term? If it is, no one can enter this kingdom unless he is baptized in water. Is that true? Look at John, chapter 4, and read the conversation which Jesus had with the woman at the well in Samaria. He offered to give her: \u201cliving water\u201d \u2014 salvation \u2014 upon the condition that she would ask for it. She accepted this offer and asked for this living water that would become in her \u201ca well of water springing up unto eternal life.\u201d<\/p>\n Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water … 13 Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: 14 but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life.\u201d (John 4:10-14)<\/p><\/blockquote>\n What did Jesus say when she asked for this living water? He did not require her to be baptized. If to be \u201cborn of water\u201d in John 3:5 means water baptism, Jesus broke His rule when He granted salvation to the Samaritan woman apart from being baptized. Was He inconsistent? No one believes that He was. The expression, born of water, then, cannot refer to water baptism.<\/p>\n Since to be \u201cborn of water,\u201d does not refer to water baptism, what is its significance? In John 7:37-39 we have this language:<\/p>\n Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. 38 He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. 39 But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified.\u201d<\/p><\/blockquote>\n On this occasion Jesus spoke of the Holy Spirit in terms of water. Such was the metaphorical meaning which He attached to it. Will this meaning fit into the context of John 3:5? Let us see. We have a right to substitute the meaning of a word in any given passage. If it fits perfectly, we know that we are correct in the interpretation. The passage would then read, \u201cExcept one be born of the Spirit and the Spirit, he cannot enter into the kingdom of God.\u201d This translation does not make sense. Something is wrong. What is it? Let us now look at the meaning of the word translated and<\/em>. This word primarily means and<\/em>. It also means, even, also, too,<\/em> as defined in Thayer’s Greek Lexicon.<\/em> We must select that meaning of any word which accords with the facts of a given context. Since Jesus used water, as we have just seen, with a symbolic meaning signifying the spirit, and since the conjunction also means even,<\/em> let us now translate our passage using these words: \u201cExcept one be born of water, even the Spirit, he cannot enter into the kingdom of God.\u201d This makes good common sense and is in accordance with the use to which Jesus put the word, water, when He used it in a meaning other than literal. Since the facts indicate that He was not using the word literally, then He was using it symbolically. Everything therefore fits perfectly.<\/p>\n The proper translation of this sentence is that one must \u201cbe born of water, even the Spirit.\u201d This interpretation is confirmed by the next statement, \u201cThat which is born of the flesh is flesh; and that which is born of the Spirit is spirit\u201d (John 3:6). Nicodemus derived his fleshly nature from his fleshly parents. He must have a spiritual nature in order to enter this kingdom of God about which he was inquiring. Jesus in substance said, You must be born of the water, even the Spirit, for you can get your spiritual nature only from the Spirit of God. In the light of all the facts, we see that Jesus emphatically declared that one can never enter this kingdom \u2014 the spiritual kingdom of God as it is today, the church of Jesus Christ \u2014 except he have a spiritual or a new birth.<\/p>\n Those who thus enter this spiritual kingdom will be ready to enter the great and glorious kingdom when it is established at the end of the Tribulation. We who have followed the Lord in this Age of Grace will, in the regeneration \u2014 the Millennial Age \u2014 reign with Christ for a thousand years.<\/p>\n While the expression, \u201cborn of water,\u201d in John 3:5 is not a reference to water baptism, let us remember that the Lord Jesus himself went from Nazareth to the Jordan to submit to baptism at the hands of John (Matthew 3:13-17). After the resurrection He charged the Apostles to make disciples of all nations and to baptize believers:<\/p>\n Go ye therefore, and make disciples of all the nations. Baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world.\u201d (Matthew 28:19,20)<\/p><\/blockquote>\n Everyone who accepts the Lord Jesus is charged to follow Him in baptism as He commanded.<\/p>\n The kingdom of God then concerning which the Lord Jesus spoke to Nicodemus is the spiritual kingdom into which all believers enter and which is known as the church, the body of Christ.<\/p>\n Both John and Jesus announced that the kingdom of heaven was at hand. In the thirteenth chapter of Matthew the Lord explained what He meant by the kingdom of heaven. An examination of the seven parables listed there shows that it, proclaimed by John and Jesus, is the spiritual kingdom which is in existence during the present age.<\/p>\n The kingdom of God which was coextensive with the kingdom of Israel in the Mosaic Age was taken from the Jews and was given to a nation bringing forth fruit \u2014 believers from both Jews and Gentiles \u2014 the present spiritual kingdom. \u201cTherefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof\u201d (Matthew 21:43).<\/p>\n At the end of this dispensation, as we learn from the parable of the dragnet (Matthew 13: 47-50), this kingdom of heaven will be purged of all the wicked and will be merged into the great kingdom of God which the Lord Jesus will establish when He returns.<\/p>\n All who enter the kingdom of the Son of God now will be prepared to enter the kingdom of glory when the Lord returns.<\/p>\n 1. For a full discussion of this passage, see Chapter 9.<\/p>\n 2. Does this principle apply to the child born blind? That which is lacking in one of the senses is compensated for by the heightening and strengthening of the others. God makes up for all deficiencies.<\/p>\n <\/p>\n <\/p>\n For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? 25 But if we hope for that which we see not, then do we with patience wait for it.\u201d (Romans 8:24,25)<\/p><\/blockquote>\n When man disobeyed God and partook of the forbidden fruit, he was banished from his home in Eden. At that time the Lord made an announcement to the serpent concerning the redemption of the human family:<\/p>\n And Jehovah God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life; and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.\u201d (Genesis 3:14,15)<\/p><\/blockquote>\n According to this promise there would be eternal enmity between the seed of the woman and the seed of the serpent. The former is to deal a blow to the latter which is compared to a crushing stroke upon the head; the latter, in turn, is to deal a blow to the former which is compared to a bruise upon the heel. In other words that which the seed of the serpent does to Him who is the seed of the woman is a minor injury compared to the smashing blow which the latter deals to him. In the final outcome therefore the seed of the woman is to be triumphant, whereas the seed of the serpent is to go down in utter defeat.<\/p>\n The term, the seed of the woman, expressed in the phrase, \u201cher seed,\u201d is unique; it does not appear anywhere else in the Scriptures. The universal method among the Hebrews throughout their history was to count their seed according to the man and never according to the woman. Since this record is infallibly inspired by the Spirit of God who never makes any mistakes, we may be certain that it was with design that this expression was used. According to Genesis 1:27 when the Lord made man, He created them male and female. The Almighty blessed them saying, \u201cBe fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth.\u201d The power of propagating the species was given to the man and woman jointly. When God made the woman out of a rib from the man’s side, He brought her to him. Adam immediately recognized that she was \u201cbone of my bones, and flesh of my flesh.\u201d This statement implies that the Lord removed something more than simply the rib from Adam’s side \u2014 flesh also. The suggestion has been made that probably Adam was created with the procreative organs and that, at the time of the removal of the rib from his body the Lord removed the feminine organs and built the woman around them. Though we may not be dogmatic on this point, one can see the reasonableness of the position. When Eve was presented to Adam, the Lord decreed that man should leave his father and his mother and that he should cleave to his wife, \u201cand they shall be one flesh\u201d (Genesis 2:24). Thus from the very beginning God indicated that the two \u2014 the man and the woman \u2014 should propagate the species, but the sacred writers always spoke of the progeny as being the seed of the man \u2014 never of the woman.<\/p>\n Notwithstanding this universal fact which has obtained among the Jews \u2014 from the very beginning to the present moment \u2014 the Lord spoke of the seed of the woman in this most definite and specific manner. Obviously this language can mean nothing else than that there would arise an individual who would be born of a woman, but with whose birth no mortal man would have any connection. If it were to have been otherwise, the expression under consideration would have no meaning whatsoever. When we take this language at its face meaning, with all its implications, and read it in the light of subsequent revelations \u2014 as for instance, Isaiah 7:14 which speaks of the virgin birth of the Messiah \u2014 we can see very definitely the import of this unique expression in this first promise, the announcement of the Saviour’s birth.<\/p>\n All men and women from Cain to the present time, being born by natural generation (begotten by the father and born of the mother), inherit the sinful, fallen nature of their foreparents. Since this one is not, according to the prediction, to have a human father, it is quite evident that His nature is to be entirely different from ordinary men who enter the world by natural generation. In this first announcement regarding the Redeemer of the race, there is a clear intimation that He, though a man, is to be entirely different from other men in that He does not have a human father. If He should be born of natural generation like all other men, He would obviously have the same kind of fallen nature that others have. This principle is according to true science, for one of its fundamental principles is that like causes under like conditions produce like results the world over. This fact is set forth in Genesis, chapter 1, in such a statement as the following: \u201cAnd God said, Let the earth bring forth living creatures after their kind, cattle, and creeping things, and beasts of the earth after their kind: and it was so\u201d (Genesis 1:24). This same principle occurs in the statement regarding the birth of Seth: \u201cAnd Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth\u201d (Genesis 5:3). Seth was in the same image and likeness as his parents, Adam and Eve. He had the same fallen nature which they had; but, since the Redeemer promised in the passage under consideration is to be the seed of the woman, we see that man has nothing to do with His birth. He is on a different plane from that of all other men. He is therefore to be a unique character in every sense of the word. He cannot, obviously, be classified with any of the sons of men \u2014 even though He is a man (the God-man).<\/p>\n In the next chapter we shall have an occasion to view this subject more fully in the additional light given by later predictions.<\/p>\n Israel is indeed the hub of the nations. All history revolves around this people. Centuries before the creation of Isaac by a biological miracle, the Almighty, at Babel, scattered the peoples throughout the earth. Then He allotted to each nation its territory, apportioning to each its inheritance, but doing it with reference to Israel. In other words, the nations received their inheritance, but were placed with special relation to the Jewish people:<\/p>\n When the Most High gave to the nations their inheritance, When he separated the children of men, He set the bounds of the peoples According to the number of the children of Israel. 9 For Jehovah’s portion is his people: Jacob is the lot of his inheritance (Deuteronomy 32:8,9)<\/p><\/blockquote>\n When the time came in the providence of God for the unfolding of the Almighty’s plan, He found in the person of Abraham a man through whom He could work. The eyes of the Lord are running constantly throughout the earth to find a man whose heart is perfect toward Him, in order that He might show Himself strong in behalf of such a one and might work through him in the carrying out of His plans and purposes (II Chronicles 16:9). Concerning Abraham, He spoke as follows:<\/p>\n For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Jehovah, to do righteousness and justice; to the end that Jehovah may bring upon Abraham that which he hath spoken of him.\u201d (Genesis 18:19)<\/p><\/blockquote>\n Notwithstanding the fact that Abraham was born into and reared in an idolatrous home (see Joshua 24:2), he refused to stultify his conscience and to shut out that light which God grants to every man coming into the world. As we have already seen in a former chapter, man is given capacity and spiritual discernment to recognize in and behind nature the Supreme Being. Abraham followed the light that lighteth every man coming into the world. Step by step God led him, and finally entered into a solemn covenant with Him:<\/p>\n Now Jehovah said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make they name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed.\u201d (Genesis 12:1-3)<\/p><\/blockquote>\n This quotation might properly be called the cornerstone of all prophecy; from it all prophetic lines must run and all surveys be made. A failure to start here when one attempts to measure the prophetic field is to lead one into erroneous calculations and false conclusions. A clear understanding therefore of this passage is absolutely essential to the proper comprehension of the truth of God.<\/p>\n An analysis of this covenant yields the following results in the form of a sevenfold promise: (1) \u201cAnd I will make of thee a great nation\u201d; (2) \u201cand I will bless thee\u201d; (3) \u201cand make thy name great\u201d; (4) \u201cand I will bless them that bless thee\u201d; (5) \u201cand him that curseth thee will I curse\u201d; (6) \u201cand in thee shall all the families of the earth be blessed\u201d; (7) and the land promise, implied in the statement of verse 1, \u201cunto the land that I will show thee,\u201d and mentioned in verse 7, \u201cUnto thy seed will I give this land.\u201d This element of the promise was also given to Abraham personally in Genesis 13:15, \u201cfor all the land which thou seest, to thee will I give it, and to thy seed for ever.\u201d<\/p>\n None of these promises have been fulfilled to Abraham in the measure here contemplated. Since God watches over His Word to fulfill it, we may be certain that at the proper time the Lord will make good every promise \u2014 literally and exactly as He has stated.<\/p>\n On account of limited space I cannot enter into a discussion of these points, but feel that attention should be called to the last four items. A special blessing is promised to the one who sincerely, and not for material considerations, blesses Abraham and his seed. Those who have followed the spirit and the letter of this condition testify that God has made good this promise to them. He has likewise cursed those nations and individuals who have persecuted the Jew. Egypt became one of the basest kingdoms of the world in fulfillment of Ezekiel 29:13,14. Assyria and Babylon likewise fell under the judgment of God because of ill-treatment of the Jews. The same thing is true of ancient Rome and medieval Spain. This special curse will likewise fall upon the Nazi regime and all supporting it who have as their objective the persecution of the seed of Abraham.<\/p>\n The sixth item of this covenant is that it is the Almighty’s plan to bless all nations in Abraham. This promise is explained more fully in Genesis 22:14-18:<\/p>\n And the angel of Jehovah called unto Abraham a second time out of heaven, 16 and said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son, 17 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies; 18 and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.\u201d<\/p><\/blockquote>\n From this promise we see that all nations are to be blessed in Abraham’s seed. We learn from this fact that the promise reaches out into the distant future, and that it was not to be realized in Abraham’s day. What or who is meant by \u201cthy seed\u201d? This word in the original is in the singular number as all students of Hebrew know. Confirmation of this position for the English student is seen in Galatians 3:16: \u201cHe saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.\u201d But this word is also a collective noun, as demonstrated in Genesis 15:4; \u201cAnd he brought him forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be.\u201d Since Abraham’s seed (singular number) is here promised to become as numerous as the stars of heaven, we see that it is used in a collective sense and refers to Abraham’s literal<\/em> seed \u2014 the Jews. This same meaning appears in Genesis 22:17, where Abraham’s seed is compared to the stars of the heavens and to the sand upon the seashore. We must conclude, therefore, that the word has a double signification: In the first place, it refers to the Messiah of Israel who alone can bless all nations; in the second place, it refers to Abraham’s literal seed, the Jews. These passages show that Messiah is to be of Hebrew origin and that through Abraham and his literal descendants the world will be blessed.<\/p>\n Finally, the seventh promise of this covenant grants to the Hebrew people permanent possession of Palestine. Figuratively speaking, they hold the title deed which is on file in the \u201chall of records\u201d in heaven. At the proper time they shall have possession of their own land \u2014 by the grace and mercy of God.<\/p>\n All prophetic utterances spoken after the making of this covenant are but an enlargement or an application of the original items contained therein.<\/p>\n The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come; And unto him shall the obedience of the peoples be (Genesis 49:10).<\/p>\n Jacob, by prophetic vision, looked across the centuries to the time when He, whom he called Shiloh, should come and promised his sons that the ruling power should not depart from Judah until this one should make His advent. Although there has been quite a discussion as to the real significance of this term, it becomes quite evident that it is messianic; for it is in perfect alignment with predictions regarding Messiah preceding and following it. Something like twelve or more renderings of this passage have been advanced. When all the facts have been taken into consideration, it appears that the only explanation that will harmonize with all the data is this: \u201cThe sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, until He comes whose it is; And unto him shall the obedience of the peoples be: (literal translation). An unmistakable echo of this clause appears in Ezekiel 21:27 and is properly rendered, „… until he come whose right it is.\u201d<\/p>\n In fulfillment of this prediction the ruling authority remained in the tribe of Judah, until it was fulfilled in the person of Jesus of Nazareth, as we shall later see. After He was rejected in 30 A.D., the authority passed away from Judah in 70 A.D., when the Romans overthrew the nation of Israel and scattered them to the four corners of the globe (for a full discussion of this prophecy see chapter III of Messiah: His Nature and Person<\/em>).<\/p>\n Balaam, a non-Israelite yet inspired by the Spirit, was invited by Balak, king of Moab, to curse Israel as she was passing through his borders on the way to the Promised Land. In his second oracle Balaam foretold Israel purged, free from all iniquity and sin, and a divine King sitting enthroned, reigning in her midst:<\/p>\n He hath not beheld iniquity in Jacob; This verse is Hebrew poetry. Lines three and four are parallel. The first statement declares that the Lord, the God of Israel, is with him. The second statement affirms that there is a shout of a king among them. This king is none other than the God of Jacob among them, who is in their midst.<\/p>\n A prediction of this king, similar to this one, is found in Numbers 24:7:<\/p>\n Water shall flow from his buckets, In his fourth oracle Balaam likewise predicted the advent of Messiah and His rule over Israel:<\/p>\n I see him, but not now; From these predictions we see that Israel’s future King is to be none other than God in human form, reigning in her midst upon this earth.<\/p>\n In his final oration to Israel, spoken immediately before his death, Moses, the great lawgiver, uttered this marvelous prediction:<\/p>\n Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. 17 And Jehovah said unto me, they have well said that which they have spoken. 18 I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.\u201d (Deuteronomy 18:15-19)<\/p><\/blockquote>\n According to this prediction the one whom Moses called \u201ca prophet\u201d and whom he declared God would raise up to Israel would be like himself. From the nineteenth verse we see that God would hold every Israelite responsible for not rendering obedience to Him when He appears. The Apostle Peter, in his second recorded sermon (Acts 3), declared that God had fulfilled this promise in raising up Jesus of Nazareth to the Hebrew people:<\/p>\n Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you. 23 And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. 24 Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. 25 Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed. 26 Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.\u201d (Acts 3:22-26)<\/p><\/blockquote>\n When David wished to build a temple to the glory of God, the Lord forbade his doing so; nevertheless, He appreciated David’s holy desire to honor Him, and through Nathan the prophet gave him the following promise:<\/p>\n Moreover Jehovah telleth thee that Jehovah will make thee a house. When thy days are fulfilled, and thou shalt sleep with they fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee. And thy house and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever.\u201d (II Samuel 7:11-16)<\/p><\/blockquote>\n In verse 12, Solomon is introduced as David’s successor, who mounted the throne upon the latter’s death. According to verse 13 he would build the Temple to the glory of God. In verses 14,15 we have a wonderful promise and a threat, \u201cI will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee.\u201d Without doubt this passage refers to Solomon. God did prove a father to Solomon and recognized him as His son, chastening him when he disobeyed. In verse 16 there is the promise that David’s house and kingdom would be made sure and his throne established forever. Following Solomon, there sat upon the throne nineteen kings of the Davidic house. The literal throne of David was overturned at the time of the Babylonian captivity in fulfillment of the warning that, if David’s descendants on the throne committed iniquity, God would punish them. Since, according to this promise, David’s throne is to be established forever, and since it was overthrown at the time of the Babylonian captivity, it becomes evident that this throne must be re-established and that, when it is thus restored, it will continue as long as the sun, moon, and stars endure. These inferences, drawn from the predictions, are confirmed by clear prophecy such as Amos 9:11-15:<\/p>\n In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old; 12 that they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah that doeth this. 13 Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 14 And I will bring back the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.\u201d<\/p><\/blockquote>\n Micah likewise, in 4:6-8, spoke of the restoration of the Davidic kingdom:<\/p>\n In that day, saith Jehovah will I assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted; 7 and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Jehovah will reign over them in mount Zion from henceforth even for ever. 8 And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.\u201d<\/p><\/blockquote>\n From all of these facts we realize that the promise in II Samuel, chapter 7, looks at the Davidic line and sees it continuing through practically five centuries. We learn this also from the historical portion of the Old Testament. But neither the Prophet Nathan, nor Amos, nor Micah says anything about the long period of time during which the throne has been vacant and the nation has sojourned in dispersion. As we have just seen, this lack of information is supplied by certain other prophets.<\/p>\n Further confirmation of this position is seen by a glance at the duplicate copy of this original promise, found in I Chronicles, chapter 17. In this passage, the sacred writer did not call attention to the Davidic dynasty; on the contrary, he looked away from Solomon concerning whose labors he spoke in verses 11 and 12. In verse 13 God promised that He would be a father to Solomon and that Solomon should be a son to Him. From this monarch the prophet looked forward across the centuries and saw one of David’s descendants whom God would settle in his house and in his kingdom and whose throne should be forever. From these passages it is clear that the Prophet Nathan saw this one who mounts the throne of David and who remains thereupon as long as the earth stands. This one can be none other than the Hebrew Messiah.<\/p>\n \u201cTherefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel\u201d (Isaiah 7:14). During a crises in the history of Judah when the very existence of the country was hanging in the balance, the Prophet Isaiah went to Ahaz, the king, and, as God’s representative, offered to strengthen his faith by the performance of a miracle \u2014 a sign in the heavens above or in the depth beneath, according as the king might prefer. With a pious, hypocritical dismissal of the question, the king declared that he would not tempt God. The prophet was not deceived; he, turning from the king and looking forward into the future, addressed the house of David: \u201cIs it a small thing for you to weary men, that ye will weary my God also? Therefore the Lord himself will give you a sign: behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel\u201d (Isaiah 7:14, literal translation). Isaiah spoke of the mother of this child as being well known for, according to certain manuscripts, he spoke of \u201cthe virgin.\u201d This statement assumed on the part of the auditors a knowledge of a definite, specific virgin.<\/p>\n Some have erroneously thought that Isaiah was speaking of some woman who was present in the audience or who was alive at that time. There is no evidence to support such an idea, for, as just stated, the prophet turned from the king and, addressing the house of David, threw his prediction out into the future. He did not intimate how far in the future the fulfillment would be.<\/p>\n Having made the forecast concerning this child to be born of a virgin, the prophet turned to his contemporaries and spoke of another child who was of that generation and who would not reach the age of refusing the evil and choosing the good before the lands of the kings of Syria and of Israel should be forsaken. All the facts in the case justify our identifying the prediction of verses 13 and 14 as a reference to King Messiah whose birth, considered from Isaiah’s standpoint, was in the distant future. Verses 15 to 17, on the contrary, foretold certain events concerning a child who was the contemporary of the prophet and his auditors.<\/p>\n The word rendered \u201cvirgin\u201d literally means an unmarried woman. It occurs in six undisputed instances in the Hebrew Bible. An examination of these in the light of each context indicates that it can and does mean only and unmarried woman. Unless the facts of this context which we are now studying indicate clearly a departure from the usual, literal meaning of the word, we must accept that connotation as its significance here. The very facts of the prophecy lift this passage out of the realm of the ordinary and place it in the sphere of the miraculous. For these and many other reasons which could be discussed \u2014 but which are not for lack of space \u2014 one is driven by the facts to see in this prediction a forecast of the virgin birth of King Messiah (for a full discussion of this question see chapter V. of Messiah: His Nature and Person<\/em>).<\/p>\n Both the psalmists and the prophets spoke in the most glowing terms of the universal reign of King Messiah who shall exercise dominion from sea to sea and from the river to the ends of the earth \u2014 when all nations will be gathered to Jerusalem to worship the Lord God of hosts.<\/p>\n A typical prophecy on this point is to be found in Isaiah 9:6,7:<\/p>\n For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this.\u201d<\/p><\/blockquote>\n Here we see a prediction of the birth of a child unto the Jewish people who shall exercise governmental authority over the nation. This one is to be called \u201cWonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.\u201d Why will this one be called by these suggestive names? There is but one answer: He is exactly what these words imply: namely, God in human form, who has, according to Isaiah 7:14, entered the world by virgin birth and who will exercise sovereignty over the earth.<\/p>\n But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel: whose goings forth are from of old, from everlasting.\u201d (Micah 5:2)<\/p><\/blockquote>\n The prophet in this passage clearly foretold that the Messiah would be born in Bethlehem of Judah, which is approximately five miles south of Jerusalem on the Jerusalem-Hebron highway. That \u201cBethlehem\u201d in this passage means exactly what it says is evident from the fact that when the wise men from the East inquired in Jerusalem, where the Messiah should be born, they were told that He was to be born in Bethlehem of Judah. They therefore, leaving Jerusalem, went to Bethlehem in accordance with the prediction. There can be no question as to the birth place of Israel’s Messiah and the world’s Redeemer.<\/p>\n Seventy weeks are decreed upon thy people and upon the holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. 25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. 26 And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war: desolations are determined. 27 And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease: and upon the wing of abominations shall come<\/em> one that maketh desolate; and even unto the full end, and that determined, shall wrath<\/em> be poured out upon the desolate.\u201d (Daniel 9:24-27)<\/p><\/blockquote>\n An examination of the chapter from which this passage is taken shows that Daniel, after having read the prophecies of Jeremiah regarding the desolation of Jerusalem, prayed earnestly for his brethren and confessed his own iniquities and theirs. The Angel Gabriel came and informed him that seventy weeks were decreed upon the Jewish people and upon Jerusalem for bringing in the conditions which we know from other passages of scripture will obtain only during the Millennial Age (vs. 24). What is meant by the expression, \u201cseventy weeks\u201d? Literally this statement simply means seventy sevens; but seventy sevens of what? Since he had been reading about a period of seventy years and thinking in terms of this period, it is evident that the seventy sevens are seventy sevens of years, or 490 years.<\/p>\n The initial date of this period was the year for the going forth of the commandment to restore and to rebuild Jerusalem. When was that decree issued and by whom? This is a mooted question: but, when all the facts bearing upon the subject are studied, it is found that the decree can be none other than that which was issued by Cyrus and foretold by Isaiah (Isaiah 44:24-45:13). (For a full and complete discussion of the details entering into this question see Messiah: His First coming Scheduled<\/em>.)<\/p>\n According to Daniel 9:25,26, the Messiah would be cut off and have nothing at the end of the sixty-nine weeks of years, or 483 years. Since the initial date of the period was the year that Cyrus issued his decree for the Jews to return to Jerusalem, the year when Messiah was to be cut off was 483 years after that time.<\/p>\n But, someone argues, since the year when Cyrus issued his decree was 536 BC., and since Messiah was cut off in 30 A.D., the period of time from the issuing of Cyrus‘ decree to the crucifixion \u2014 according to the accepted chronology \u2014 was 565 years, whereas Daniel said it would be 483 years. Certain interpreters, therefore, ignoring the prediction that Cyrus would issue this decree, turn to the permission of Ahasuerus to Nehemiah to return to Jerusalem (Nehemiah, chapter 2) and figure from that date to 33 A.D. By certain manipulations of the figures they discover 483 years from this latter event to the crucifixion. This position is untenable in the light of all the facts. As stated above, I have thoroughly presented the evidence in my volume, Messiah: His First coming Scheduled<\/em>, which I earnestly urge the reader to study for himself and to arrive at his own conclusions in the light of all the evidence.<\/p>\n According to this prophecy of Daniel, the time for Messiah to appear on the earth was before the end of this period of 483 years; for at that time He was to be cut off and have nothing. He therefore had to enter the world and grow to manhood and accomplish His work before being cut off. When one studies impartially all the facts regarding the birth, life, death, burial, and resurrection of Jesus of Nazareth, one comes to the conclusion that He is the only person who fills out the full picture of the prophetic word on these points. The Messiah did come at the appointed time, being born in the right place, and of the Davidic house. He appeared on time, accomplished the work foretold of Him and has gone back to glory awaiting Israel’s accepting Him as her King and Redeemer. Jesus of Nazareth is therefore Israel’s Lord, Redeemer, and Messiah, as we shall see in the next chapter.<\/p>\n <\/p>\n <\/p>\n Because of the extreme length of the present chapter I am presenting at the outset an outline of it, and I trust that this will serve as a guide to the reader who enters into a study of this fascinating, enlightening, and most important subject \u2014 David L. Cooper.<\/p>\n In Chapter 9 we discovered many things about Satan, the kingdom of darkness, and sin. In Chapter 10 we learned much about the terrible consequences of man’s disobedience and the corruption of his nature by sin. In this connection, however, we shall do well to glance at these fundamental, basic facts in relation to the world in which we live and to our own condition spiritually in order to understand the real significance of the atonement as set forth in the Word of God.<\/p>\n Man, as we have seen in Genesis, chapters 1 and 2, was created in the image of God and was given dominion authority, and power over the earth. He was placed in the most favorable environment. Here he could have lived indefinitely, had he not sinned. The animals were perfectly submissive to him. All things were ideal. He was master of all he surveyed. It is quite likely that, if he had remained in fellowship with his maker and had not substituted his will for God’s, he would have developed his physical nature and his natural body would have been transformed into its glorified state without suffering or pain. And illustration of this principle, though imperfect, will help us on this point. The caterpillar is the butterfly in its larva stage. It continues in this form until it lays aside its first form and puts on its gay robes of beauty. We then call it a butterfly. In a manner similar, though without pain and suffering, man’s physical body would have been transformed into his glorious eternal body. The reason for this suggestion is found in I Corinthians 15:44-46, where we are told that \u201cIf there is a natural body, there is also a spiritual body<\/em>. So also it is written, the first man Adam became a living soul. The last Adam became<\/em> a life-giving spirit. Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual.\u201d On this point I shall not be dogmatic. But man’s disobedience and transgression certainly changed the entire picture.<\/p>\n According to the historical record in Genesis, chapter 3, the woman, being deceived by the serpent, yielded to his connivings, and Adam, her husband, transgressed. Sin, which existed prior to this time, entered the world. It contaminated the earth and the fullness thereof, changed the nature of the beast from that of harmlessness to that of viciousness and bloodthirstiness, and corrupted man’s nature. This power has entered into every fiber of his being, has weakened his spiritual powers, and has given him an inclination away from the good and definitely disposed him toward evil. Along with sin came death.<\/p>\n Without doubt the one who has brought this terrible change into all the earth and upon all in it is none other than Satan who is called \u201cthe god of this world\u201d (II Corinthians 4:4), and who used the serpent as a cat’s-paw. He is also called \u201cthe prince of this world\u201d (John 12:31). In this connection let us remember that Satan was created the highest being possible. He sealed up the sum; that is, he sealed up, as we have already learned, completion and perfection. He was full of wisdom and was perfect in beauty. In other words, he was the highest and most powerful being whom God could and did create. To him the Almighty gave supreme power in the organization of the divine government. There was no created being who had the power which he possessed and the authority which he received. Though he fell, he still retained his power \u2014 with certain limitations. When man sinned and forfeited his rulership over the earth to Satan, the latter seized it and all things therein with a death grip. For centuries everything was held tenaciously in the clutches of his power. No created being dared match swords with him. Only Deity could do this. <\/em>Michael would not contend with Satan but turned his case over to the Lord. \u201cBut Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee\u201d (Jude 9).<\/p>\n Humanly speaking, the problem which confronted the Almighty was to wrest the universe, especially man, out of this death grip of Satan. How could He do this? If this situation had involved only power, the Almighty certainly had that, since He is all-powerful. But other issues and factors, as we glean from the Scriptures, were involved. This fact we shall presently see.<\/p>\n In the language of God to the serpent there is an arresting prophecy: \u201c… and I will put enmity between thee and the woman, and between thy seed and her seed: He shall bruise thy head, and thou shalt bruise his heel\u201d (Genesis 3:15). The significance of this prediction was discussed in the previous chapter. As we saw from this study, the seed of the woman in the final conflict will gloriously triumph over Satan and his chief lieutenant, the Antichrist, and all their forces.<\/p>\n Pursuant to this plan the Lord through David announced His intention to pay a visit to man (Psalm 8:1-9):<\/p>\n O Jehovah, our Lord, Out of the mouth of babes and sucklings hast thou established strength, When I consider thy heavens, the work of thy fingers, What is man, that thou art mindful of him? For thou hast made him but little lower than God, Thou makest him to have dominion over the works of thy hands; All sheep and oxen, The birds of the heavens, and the fish of the sea, O Jehovah, our Lord, In the first verse of this marvelous hymn the psalmist, looking into the heavens, recognizes the existence of God and detects His glory reflected in the celestial bodies. Moreover, honest, truth seeking men throughout the world recognize the excellency of His name \u2014 His majestic glory. Of course under the present conditions thy are but dimly seen beneath the wreckage and ruin wrought in the world by Satan when man disobeyed God.<\/p>\n The Lord has purposed, according to verse 2, to use babes and sucklings in His great plan regarding the dissemination of His knowledge and truth. This thought is expanded in I Corinthians 1:18-31. God cannot work through the proud, the mighty, and the haughty, because they feel their self-sufficiency and do not realize their need of Him. But through the childlike and trusting ones He can and does work wonderfully. To the Apostle Paul He said, \u201cmy grace is sufficient for thee: for my power is made perfect in weakness\u201d (II Corinthians 12:9).<\/p>\n As the Psalmist David continues to look into the heavens at the moon and the stars, he is carried away in ecstasy. He can see behind them the presence of the Almighty Creator. Thus these celestial bodies constitute a wonder which grips his imagination. As he stands in silent meditation upon the glories of the heavens, the Holy Spirit flashed into his mind the thought that God is more mindful of man and more concerned about him than He is in regard to the entire material universe. Hence he exclaims, \u201cWhen I consider thy heavens, the work of thy fingers, The moon and the stars, which thou hast ordained; What is man, that thou art mindful of Him? And the son of man, that thou visitest him?\u201d This rhetorical question indicates that God is more interested in man than He is in the entire realm of nature. In view of this fact we can understand why the Lord Jesus said that a man is profited nothing if he gain the whole world and lose his own soul (Matthew 16:26). From the language of the psalmist just quoted, we learn that God is so very much interested in man that He purposes to visit him. According to the Genesis account He called upon man at times in the Garden of Eden and conversed with him. After man’s sin, however, this fellowship ceased. But it is revealed to King David that God is still interested in man and will pay another visit to him.<\/p>\n Why is the Lord so very engrossed in His disobedient creatures? The answer is in the next verse: \u201cFor thou hast made him but little lower than God, And crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands.\u201d As we have already seen, man was made in the natural and moral image of God. The moral part of his being, however, was marred almost to the vanishing point; but his natural image remains, to a certain extent, intact, as we have seen; nevertheless these powers have been weakened greatly and his being has become corrupt. Notwithstanding this fact God has not lost His interest in him. In this passage He announced to David His intention again to visit man.<\/p>\n Why this visit? The reason is expressed in the words, \u201cAnd crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands.\u201d The Revised Version renders the Hebrew accurately. The imperfect tense here indicates incompleted action and is correctly rendered in our version in the present tense which fact shows that this prediction has never been fulfilled, but that God will accomplish it at the time of the visit here announced. From this language we see that He intends to reinstate man to the position of power and authority over the earth from which he originally fell. He is yet to be crowned with glory and honor and to be given the dominion and authority that he had when he was created; for, in the next statement we read, \u201cThou hast put all things under his feet: All sheep and oxen, Yea, and the beasts of the field …\u201d The entire passage is a clear prediction that the Lord, though His plans were foiled by Satan for the time being through the disobedience of man, will yet come back to this original purpose and will reinstate man, placing him over the earth and the animal kingdom. Before He can do this, certain hindering causes must be removed.<\/p>\n God is an omniscient being. All that He does is performed in righteousness and justice. Nothing of a capricious nature can be attributed to Him. What He does is designed for the good of all concerned.<\/p>\n But why is there any necessity for an atonement? Cannot God in His graciousness, love, and mercy forgive men their trespasses since they are weak? Do not the Scriptures say, \u201c… he knoweth our frame; He remembereth that we are dust\u201d (Psalm 103:14)? Is He not omnipotent and omniscient, and cannot He do whatever He chooses? These and many other questions naturally arise, especially in our investigation of the necessity for the atonement. In considering this subject, we must bear in mind three things.<\/p>\n As has been discussed under \u201cThe God of Revelation,\u201d Chapter 3, God is a rational, moral being. His immanent attributes are truth, love, and holiness. Being the very embodiment of truth with a heart overflowing with love, with the characteristic of holiness as the dominant attribute of His nature, He cannot, though He is omniscient and omnipotent, countenance sin. His love provides the means for that which satisfies His holiness, namely, a substitutionary atonement. Upon such a basis, as we shall see, He can be just and at the same time justify the ungodly who return to Him in repentance and faith and accept the means provided. The holiness of the Almighty therefore demands satisfaction for sin and unrighteousness.<\/p>\n As set forth in Chapter VII, God’s government of the universe is of a moral character. He created the cherubim, seraphim, angels, and man, giving them the power of free choice. They being thus constituted, the Almighty deals with them, respecting the exercise of their wills. To pass over the sacred threshold of the individuality of any of His creatures is to destroy their free agency. Though man has sinned and plunged himself into the deep abyss of wickedness, God still respects man’s freedom of choice but uses all moral suasion \u2014 short of forcing his will \u2014 to lead him to repentance and faith. God’s moral government therefore requires that He deal with His creatures upon a moral, and spiritual basis.<\/p>\n In the discussion of Satan and his kingdom we saw that he became and still is the god of this world, the prince of the powers of the air, the spirit that now works in the sons of disobedience. Since God’s government is a moral one, the Lord, in order to rescue man from Satan, must, as stated in the section above, act upon moral principles. The power of Satan’s grip upon the world, as we shall see in this discussion, could be broken by blood atonement alone, which satisfies the demands of God’s holiness. By no other means, as we shall see, could his defeat be accomplished. The blood atonement therefore was necessary. The reason for and the full force of these positions will come out in the following discussion.<\/p>\n The word atonement<\/em> is from Middle English and indicates etymologically \u201cin accord or friendship; in agreement; as, to be, bring, make, or set, at one.<\/em> That is, to be or bring into a state of agreement or reconciliation.\u201d Such is the definition of \u201cat one\u201d as given by Webster’s Dictionary. It is from this phrase that we get our word \u201catone.\u201d Today this term has a number of meanings. That one which accords most nearly with the scriptural teaching is, \u201cto make reparation, compensation, expiation, or amend for an offense of an offender.\u201d Under the word \u201catonement\u201d Webster gives the following definition as archaic: \u201cthe state of, or act of bringing into, concord: restoration of family relations; reconcile.\u201d Another definition is \u201csatisfactory reparation for an offense of injury.\u201d<\/p>\n At different times theologians have attempted to set forth the theory which explains thoroughly the scriptural teaching regarding the atonement. A study of the leading hypotheses that have been advanced reveals the fact that each has as its foundation some basic truth. Those propounding these theses have taken one statement, as a rule, have isolated it from all other biblical pronouncements regarding the work of Christ, and have built up a theory of the atonement. But, when most of them are put under the searchlight of biblical teaching, their weaknesses begin to appear. That men should formulate theories in regard to this most momentous question is not surprising. Furthermore, that they have, as rule, been unable to comprehend in one broad statement all the vital factors entering into it is likewise not a matter for amazement, since this doctrine is the very heart of the revelation of God. Turning aside therefore from the various theories advocated by excellent theologians, we shall look at the word itself and try to ascertain the fundamental facts underlying this marvelous doctrine.<\/p>\n In the early stages of His revelation God set forth certain basic teachings in the form of types or symbols. This practice is, of course, basically sound. It is in accord with the fundamental principles of psychology. One picture, according to the Chinese proverb, is worth ten thousand words. It is not surprising therefore that the Lord should set forth symbolically the most fundamental teaching of the Scriptures in the form of different types.<\/p>\n As soon as man had sinned, he realized that some drastic change had come over him, and that he was not what he had been. This feeling produced a sense of shame in both the man and his wife. They therefore, realizing their nakedness, attempted to cover themselves with fig leaves. Being thus attired, at the time when the Lord came to visit them, they, with a smiting conscience and an overwhelming sense of guilt, hid themselves from the divine presence. Upon His calling for them, they gave as the reason for their non-appearance that they were naked and were ashamed. This statement called forth an arresting question from the Lord: \u201cHast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?\u201d In the conversation which followed, both confessed their guilt, though each tried to shift the responsibility upon another. It was at this point that the Lord, addressing Satan through the serpent, made the announcement that the Redeemer of the world would come and would become victorious over his seed. Moreover, God foretold the lot of man, who was to go forth from his original home into an unfriendly world to battle for life and existence. But before the Lord put them forth, He did a most remarkable thing: \u201cAnd Jehovah God made for Adam and for his wife coats of skins, and clothed them\u201d (Genesis 3:21). Where did He get these skins? There is but one reasonable answer: He slew some animals and used their skins as clothing for Adam and Eve \u2014 to hide their nakedness.1<\/sup><\/p>\n Probably the Lord gave Adam and Eve instructions that they were to slay these animals and take their skins for their clothing. It is also most highly probable that these animals were offered to God to make a blood atonement for their sins. One comes to this conclusion when one sees that animal sacrifices throughout the Patriarchal Period and the Jewish Dispensation were used of the Lord to make temporary atonement for the sins of the worshiper. It seems quite evident that there was a spiritual and ethical lesson which the Lord taught by the slaying of these animals and by his having Adam and Eve to cover their nakedness with the skins. But further than throwing out the suggestion at this stage of the investigation I cannot go. We shall however keep this thought in mind as we continue our study.<\/p>\n Cain and Abel were born and grew to manhood after Adam and Eve were expelled from the Garden of Eden. In the process of time they made offerings to the Lord. Cain brought of the fruit of the soil, whereas Abel offered of the firstlings of the flock. The Lord \u201chad respect unto Abel and to his offering: but unto Cain and to his offering he had not respect\u201d (Genesis 4:4,5). Why this discrimination? The Genesis record does not tell; however, this information is given by the writer of Hebrews: \u201cBy faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh\u201d (Hebrews 11:4). From Romans 10:17 we understand that faith comes by hearing and hearing by the word of God. In view of this fact we may be absolutely certain that God gave instructions to both Cain and Abel as to what offering they should make. We have already seen that there was a primitive revelation which the patriarchs had and to which reference is made in Genesis 26:5. Thus we may be sure that Abel’s faith was based upon a clear revelation which the Lord had made to him.<\/p>\n Why did Cain substitute the fruit of the ground for the lamb of the flock? The record does not tell. We simply know that he did. He substituted his wisdom for that of the Almighty. He doubtless did as his mother Eve had done \u2014 allowed Satan to deceive him. God’s ways are righteous and infinitely higher than those of man. It is for God to speak and for man to hearken and obey.<\/p>\n Figuratively speaking, Abel screened himself behind the blood of the animal sacrifice which the Lord commanded. Cain had no such blood to protect him. He therefore was rejected upon the basis of not having the proper type of offering.<\/p>\n This is a tremendous lesson for us today. If one is to be acceptable in the sight of God, one must bring the proper offering, or one will not be accepted.<\/p>\n The next sacrifice which we observe in the biblical record is that of Noah. This he offered when he came out of the ark after the Flood (Genesis 8:20-22). In verse 20 we are informed that he made burnt offerings upon an altar. When Jacob and Laban separated, Jacob offered a sacrifice in the mountain and called his brethren \u201cand they did eat bread, and tarried all night in the mountain\u201d (Genesis 31:54). Though this sacrifice is not designated by name, it is quite evident that it was a peace offering; because the worshipers partook of it before the Lord. That these early offerings were by divine inspiration is most highly probable, for we learn from Genesis 26:5 that \u201cAbraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.\u201d Further confirmation is seen in the fact that Melchizedek was priest of God Most High in Jerusalem. To him Abraham paid tithes. It becomes apparent then that sacrifices from the beginning of man’s sin were offered by the express command of the Almighty. It is to be presumed that they had a significance similar to that which was indicated by the sacrifices of Cain and Abel, namely that of propitiating God, against whom man had sinned.<\/p>\n When the Hebrews were in Egypt, their bondage under the Pharaohs became intolerable. They therefore cried unto the Lord. He sent Moses to deliver them. This great lawgiver gave instructions to the Hebrews to slay a lamb on the evening of the fourteenth day of the first month of their religious year. Each family was to have its own lamb. The blood was to be sprinkled upon the doorpost and the lintels of the home. Being screened behind this blood, the Hebrews were to partake of the Passover lamb which was prepared according to instructions. The reason for the sprinkling of the blood is expressed in Exodus 12:13:<\/p>\n And the blood shall be to you for a token upon the houses where ye are: That night the death angel passed over the land and every house the doors of which had not been sprinkled with the blood of the passover lamb suffered the loss of the first-born \u2014 from Pharaoh downward to his least servant. These historical facts show that great significance was attached to the blood of the passover lamb. Because of its presence the first-born of every Hebrew family was spared the stroke of death by the angel. For the account of the inauguration of the Passover,2<\/sup> read Exodus, chapters 12 and 13.<\/p>\n We may not be able to fathom the philosophy regarding the offering of the passover lamb and the blood which was the means of salvation of the first-born; but by faith we accept the historical record as it stands and believe that, because of the efficacious blood, the first-born of Israel were saved from destruction.<\/p>\n When Israel came to Sinai, the Lord delivered His law to her, which, as we have already seen, was perfect. No higher law \u2014 no more perfect one \u2014 could have been devised. Moses went up into Mount Horeb, communed with the Almighty, and was shown the pattern of the Tabernacle, which he was to build for the worship of God. At the command of Moses this sanctuary was constructed according to plan and was set up on the first day of the first month of the second year of the Exodus (Exodus 40:17). At that time the glory of the Lord descended and filled this \u201ctent of meeting.\u201d Shortly thereafter, \u201cJehovah called unto Moses, and spake unto him out of the tent of meeting …\u201d (Leviticus 1:1). The Book of Numbers begins with events which occurred on the first day of the second month of the second year of the Exodus. There is therefore one month of time intervening between the events of the end of the Book of Exodus and the beginning of the Book of Numbers. During this time the Book of Leviticus was spoken to Moses at the door of the tent of meeting.<\/p>\n The first instructions given by the Lord on this occasion pertained to the five types of offerings that the Lord required of Israel. They are the burnt offering, the meal offering, the peace offering, the sin offering and the trespass offering and are described in Leviticus 1:1-6:7. The Laws concerning these sacrifices, which were especially for the priesthood, are found in Leviticus 6:8-7:38.<\/p>\n Four of these offerings were animal sacrifices and one was a meal offering. In giving instructions to Moses regarding Aaron and his sons, the priests, the Lord declared in Leviticus 21:6 that they \u201cshall be holy unto their God, and not profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer: therefore they shall be holy.\u201d Why are these offerings called the \u201cbread of God\u201d? This terminology must not be confounded with pagan ideas. For instance Esar-Haddon, an Assyrian ruler, engaged in religious services in his own palace and claimed that he was feasting his gods. Contrary to this heathen practice was that which we see in Israel. All Hebrew sacrifices were brought to the sanctuary of God and were given to Him in worship. Thus the animals were no longer the private property of the individual. Only in regard to the peace offerings were the worshipers to partake of any meal at the sanctuary. When some Israelites accepted the pagan idea concerning the offerings of God \u2014 that the worshiper was actually providing food for the Almighty to eat \u2014 the sacred writer in Psalm 50 corrected this wrong impression, declaring that these offerings were not food which was put before God. In presenting the truth regarding the matter, the Lord declared that He was not hungry, that the cattle on a thousand hills were His, and that, if He were hungry, He would not tell sinful, mortal man about it. Thus we realize that the offerings in Israel were on an entirely different basis from those of the pagan world.<\/p>\n In the case of the four animal sacrifices there were certain steps taken. They are as follows: (1) The presentation of the proper animal, without blemish, at the place where God authorized; (2) the worshiper’s laying his hand upon the head of the animal \u2014 a symbolic act the significance of which we shall presently see; (3) the worshiper’s killing the animal; (4) the priests cutting the sacrifice and preparing it to be offered; (5) the burning of the offering either upon the altar or in a place without the camp, according to instructions; and (6) the eating of the offering at the sanctuary as in the case of the peace offering only.<\/p>\n In Leviticus, chapter 1, we have the instructions regarding the burnt offering; in chapter 2, those pertaining to the meal offering. The peace offering is set forth in chapter 3. The sin offering is described in 4:1-5:13, and the trespass offering in 5:14-6:7. One general idea underlies all these animal sacrifices, which is set forth in Leviticus 17:11,12<\/p>\n For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.\u201d<\/p><\/blockquote>\n In Deuteronomy 12:23 on this point we read: \u201cOnly be sure that thou eat not the blood: for the blood is the life; and thou shalt not eat the life with the flesh.\u201d One statement says that the life of the animal is in the blood, whereas the other declares in the strongest terms that the blood is the life. These sentences are equivalent, the latter being the stronger and more graphic. From the former of these statements we see the purpose of sacrifice \u2014 to make atonement for the soul. The reason the blood can make atonement is that the life of the animal is in the blood.<\/p>\n But why did God require the blood, which is the life, to make atonement for the soul? The answer is to be found in the holiness of God which is reflected in His perfection, His righteousness, and His justice. As we have already seen, God is holy and cannot tolerate sin in any form. Hence His holiness demands satisfaction. His love, on the other hand, provides that which meets the demands of His holiness, and which is reflected in the law delivered by Moses to Israel. The fundamental, underlying principle of all law is set forth graphically in the following passage:<\/p>\n And Jehovah spake unto Moses, saying, 14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. 15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. 16 And he that blasphemeth the name of Jehovah, he shall surely be put to death; all the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemeth the name of Jehovah, shall he be put to death. 17 And he that smiteth any man mortally shall surely be put to death. 18 And he that smiteth a beast mortally shall make it good, life for life. 19 And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him: 20 breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him. 21 And he that killeth a beast shall make it good: and he that killeth a man shall be put to death. 22 Ye shall have one manner of law, as well for the sojourner, as for the home-born: for I am Jehovah your God. 23 And Moses spake to the children of Israel; and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as Jehovah commanded Moses.\u201d (Leviticus 24:13-23)<\/p><\/blockquote>\n From this passage we see that the fundamental principal underlying all law is expressed by such phrases as \u201clife for life … as he hath done, so shall it be done to him: breach for breach … eye for eye … tooth for tooth … as he caused a blemish in a man, so shall it be rendered unto him … (vs. 18,19,20). It is a just and righteous law that requires \u201cbreach for breach, eye for eye, tooth for tooth.\u201d These offerings therefore demanded by the law gave life for life, because the animals were slain and their lives were given instead of the lives of the worshipers.<\/p>\n Why were there different offerings \u2014 various types of sacrifices? Could not one single kind represent this fundamental idea of substitution \u2014 life for life. Why the whole burnt offering? the peace offering? the trespass offering? In each of these sacrifices the life of the animal was forfeited instead of that of the worshiper. The answer is that each of these offerings set forth the fundamental conception of substitution \u2014 life for life. This fact is obvious to everyone. But in each sacrifice emphasis was laid upon some special feature of the great doctrine of atonement by substitution. To illustrate this principle, think of my quoting Genesis 1:1 in the ordinary way in which I would repeat any other verse of Scripture: \u201cIn the beginning God created the heavens and the earth.\u201d Now suppose I repeat the verse, but by stress of voice I place the emphasis upon the phrase, \u201cIn the beginning.\u201d<\/em> In this case I am saying everything that I did when I quoted the statement at first but, by the special emphasis which I put upon the first phrase, I give an additional idea \u2014 I magnify or make the phrase, \u201cIn the beginning,\u201d stand out more prominently than any other thought in the sentence. Suppose I quote the verse a third time stressing the word God.<\/em> This time I repeat what I have said in the two former instances, but I introduce a new element by laying the emphasis upon the name of God. Again suppose I repeat the verse a fourth time, stressing the word created.<\/em> By so doing, I make the verb stand out in bold relief, and yet I have said exactly what I have in the first three cases, as far as the words themselves are concerned. In a similar manner, the same thought of atonement by substitution of a life for that of the worshiper is given in all of these offerings, with emphasis in each case upon a certain phase of the truth which makes the special idea stand out boldly. But the manner of presentation and disposal of the victim in each instance emphasizes one special thought<\/em> which God wished to bring before His people.<\/p>\n In this discussion I shall only call attention, and that in the briefest manner, to some of the salient points that are essential to the understanding of this great theme. Let us notice first the burnt offering. It could be either from the herd or from the flock (Leviticus 1:3-10). The victim had to be without blemish<\/em>. This requirement accentuated the thought of perfection in the case of the one typified. In the days of Malachi there were those who brought offerings with blemishes. God condemned them in the severest terms and would not accept such sacrifices. In other words these animals had to be perfect \u2014 as perfect as any animal is.<\/p>\n The animal without blemish had to be presented at the door of the tent of meeting<\/em>. This is where God promised to meet with His people. Israel was warned not to make her offering in any place except in that location which God would choose for His name (Deuteronomy 12:5-14).<\/p>\n After presenting his animal, the worshiper was to place his hands upon it<\/em> for \u201che shall offer it at the door of the tent of meeting, that he may be accepted before Jehovah\u201d (Leviticus 1:3). This language is unmistakable. In order to be accepted before Jehovah<\/em>, the worshiper had to lay his hands upon the victim which he was about to offer. If he failed to do this, of course he would not be acceptable. Herein lies a very definite and important truth.<\/p>\n What is the significance of the laying on of the worshiper’s hands? In order to determine this question, we must investigate biblical examples of this ceremony. In Leviticus, chapter 24, we read the record of a man, the son of an Egyptian father and of an Israelitish mother, who blasphemed the name of God. Jehovah told Moses that this man should be stoned to death because of his sin. The great lawgiver was instructed to cause \u201call that heard him lay their hands upon his head, and let all the congregation stone him\u201d (Leviticus 24:14). By the laying on of the hands of the witnesses, the man was officially appointed to death. Thus one signification of this ceremony was that of designation<\/em>. Another instance was that of Moses‘ laying his hands upon Joshua, by which symbolism the latter was appointed to be his successor. God instructed Moses saying, \u201cTake thee Joshua the son of Nun, a man in whom is the Spirit, and lay thy hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put of thine honor upon him, that all the congregation of the children of Israel may obey\u201d (Numbers 27:18-20). The facts of this case show that the symbolic significance of his laying his hands upon Joshua was the transference to the latter of the gifts of the office, which he had been filling. The rights, privileges, prerogatives, and authority of Moses were thus bestowed upon Joshua. Since God spared the first-born of the children of Israel when the death angel passed over Egypt \u2014 because of the blood of the Passover lamb \u2014 He chose the tribe of Levi to be the priestly family. When they were officially set aside, the children of Israel laid their hands upon the Levites; and Aaron offered them before Jehovah as a wave offering \u201cthat it maybe theirs to do the service of Jehovah\u201d (Numbers 8:10,11). In this case we see an example of the formal substitution of the Levites to take the place of the first-born of Israel \u2014 for special service. This fact was indicated by the laying on of the hands. Another case of the laying on of hands is found in the ritual of the great Day of Atonement. When the live goat is presented at the door of the tent of meeting Aaron, according to instructions:<\/p>\n shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins: and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness: and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness.\u201d (Leviticus 16:20-23)<\/p><\/blockquote>\n Here it is significantly stated that the laying on of the hands of the high priest transferred symbolically to the goat all the iniquities and the transgressions of the children of Israel.<\/p>\n From these examples we can gather a very definite idea regarding this ceremony. In the first example cited above, it indicated the idea of designation, appointment to death<\/em>, with the correlative idea of the transference of the guilt to the one thus condemned. In the case of Moses‘ laying his hands upon Joshua, the idea expressed was the transference of the gifts, prerogatives<\/em>, and authority<\/em> of Moses to his successor. The case of the laying on of the hands of Israel upon the Levites was that of substitution and appointment to service<\/em>, with the idea of the transfer of rights, prerogatives, and honors connected with the priestly office. Lastly, Aaron’s laying his hands upon the scapegoat signified the transference of all the iniquities and transgressions of Israel to it that it might bear them away to Azazel. Thus we conclude that the ceremony of the laying on of the hands of the worshiper upon his sacrifice which he was offering signified the appointment to death of the victim as a substitute for himself and the transference of his sins and transgressions in order that he might be acceptable before Jehovah. The animal of the burnt offering, to which the sin of the worshiper had thus been transferred \u201cshall be accepted for him to make atonement for him\u201d (Leviticus 1:4).<\/p>\n Following the ceremony of the laying on of the hands, the worshiper himself slew his sacrifice. He could go this far but no further in the ceremony. Then the officiating priest took up the service, catching the blood and sprinkling it round about the altar of burnt offering. Next the priest cut the animal into various parts, washed the legs and the inwards, and burnt the whole animal upon the altar. This became \u201can offering made by fire, of a sweet savor unto Jehovah\u201d (Leviticus 1:9). Thus ended the burnt offering. This offering thus presented to the Lord at the proper place made the worshiper acceptable before Jehovah, for it was accepted for him \u2014 instead of him \u2014 to make atonement for him. By this means and by no other could the worshiper be made acceptable and have atonement made for him \u2014 during the Law Dispensation.<\/p>\n The meal offering, described in Leviticus, chapter 2 was made of fine flour mixed with oil and with frankincense. Since this offering was of fine flour, the idea of atonement by blood is absent. Nevertheless it was \u201ca thing most holy of the offerings of Jehovah made by fire\u201d and was \u201can offering made by fire, of a sweet savor unto Jehovah.\u201d<\/p>\n The peace offerings are set forth in Leviticus, chapter 3. The ritual for them was exactly like that of the burnt offering with one exception: At the conclusion of the service the worshipers sat down and partook of a certain portion of the offering and ate the food before, the Lord. The animal here made atonement and presented the worshiper acceptable in God’s sight. After he had thus brought his offering, it belonged to the Lord, who then feasted3<\/sup> His worshipers in His own house from the offerings thus received as their atonement. Here the Lord was the host, and the worshipers were the guests.<\/p>\n The peace offerings therefore indicated fellowship and communion with God upon the basis of the worshiper’s having already been accepted by virtue of an animal sacrifice which had already made atonement for sins.<\/p>\n The next in order is the sin offering described in Leviticus 4:1-5:13. As we have already seen, the whole burnt offering and the peace offerings were brought to God to make atonement for the sinner. In the instructions regarding these offerings nothing is said with regard to any definite sin. Thus in them there is no remembrance of specific sins which the offerer had committed: but they were offered because of what he was \u2014 a sinner in the sight of God because of his corrupt human nature. They made atonement for sin in the flesh<\/em>. Not so was it with the sin offering and the trespass offering. These particular ones were presented to God to make atonement for the person who was guilty of certain specific wrongs. Thus these offerings lay emphasis upon definite acts, which are the result of man’s sinful condition. In this connection, we must remember that the sins for which these latter offerings atoned were those of ignorance, rashness, and inadvertence.<\/em> On the other hand, no offering was prescribed for a sin of willfulness, committed deliberately with a high hand.<\/em> \u201cBut the soul that doeth aught with a high hand, whether he be home-born or a sojourner, the same blasphemeth Jehovah; and that soul shall be cut off from among his people. Because he hath despised the word of Jehovah, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him\u201d (Numbers 15:30,31).<\/p>\n One should note the various instructions in regard to the sin offering for sins committed by different ones. For instance, if the priest sinned unwittingly in regard to holy things, he had to offer a bullock without blemish according to the regular prescribed ritual (Leviticus 4:3). On the other hand, if the entire congregation sinned in the things of God, a bullock had to be offered to atone for the wrong (vss. 13,14). Moreover, if the ruler sinned unwittingly, he had to offer a goat, a male without blemish (vss. 22,23). But if one of the common people sinned unwittingly, he brought a goat a female without a blemish (vs. 27), or he could bring a lamb, a female without blemish (vs. 32). If a person was not able to make these offerings, he could bring two turtledoves, or two young pigeons: or, if he could not do that, he could bring the tenth part of an ephah of fine flour for a sin offering.<\/p>\n From these various instructions we see that the guilt of a trespass was measured by the position which one occupied or the privileges which he enjoyed. Those who sin knowingly, according to our Lord, are beaten with many stripes. On the other hand, those not knowing, but sinning, shall be beaten with few stripes. Circumstances, therefore, mitigate cases.<\/p>\n Whenever one became aware of his guilt, he had to make a sin offering. But what about those sins of which men were guilty but of which they were unaware? They of course were taken care of in the annual offering on the Day of Atonement. But what about such sins as murder? blasphemy? and the like? The murderer had to be put to death (Numbers 35:31). The blasphemer had to be stoned (Leviticus 24:14). For the sin of adultery, both persons had to be put to death (Leviticus 20:10-16).<\/p>\n The last of the five sacrifices is that of the trespass offering. Though it was akin to the sin offering, there were certain distinctions which differentiated it from the latter. This is seen by the use of an entirely different word in the original text. For instance, it appears in Joshua 7:1, in the narrative concerning the sin or trespass of Achan. Once again, we see it in the passage regarding the trespass of Ahaz in II Chronicles 28:22. The fundamental idea of this word is an invasion into the rights of others, especially property rights. In this realm of ideas the thought is that certain rights and privileges belong to God. If men transfer their allegiance or give of their substance to false gods, they are invading the rights of the one true God; hence this sin is a trespass. The same thing was true with regard to the invasion of human rights by different men. On this point S. H. Kellogg, in his Commentary of Leviticus,<\/em> gives this most illuminating comment: \u201cBut the sins for which the guilt offering is prescribed are in every case sins which may<\/em>, at least, be specially regarded under this particular point of view, to-wit: as trespasses on the rights of God or man in respect of ownership; and this gives us the fundamental thought which distinguishes the guilt offering from all others; namely that for any invasion of the rights of another in regard to property, not only must expiation be made, in that it is sin, but also satisfaction, and as far as possible, plenary restoration of the wrong, in that the sin is also a trespass.\u201d<\/p>\n The trespass offerings were for individuals. Nothing is said about the making of an offering of this type by the congregation as a whole in case of sin. The reason is evident. It was most highly improbable that all the people of Israel could be guilty of any one sin coming under this classification. The possibility of such a trespass would be for the entire nation, without exception, to defraud the Lord in matters pertaining to the ritualistic worship.<\/p>\n We know however of one such national sin of Israel, which is clearly set forth in the prophetic word. It is her rejection of King Messiah according to Leviticus 26:39,40; Isaiah 53:1-9; Hosea 5:15; and Matthew 23:37-39. Those causing the nation to commit this terrible tragedy were its leaders at the time of Christ’s (Messiah’s) first coming, who in ignorance of the Scriptures fulfilled them in condemning Him. \u201cFor they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him\u201d (Acts 13:27). As we shall see, the entire nation of Israel some day will confess this national sin and accept Him in fulfillment of the ritualism of Yom Kippur.<\/p>\n In connection with these trespass offerings satisfaction had to be made by the offender. This compensation came in the form of restitution and an addition of a fifth part of the thing in question in order that full satisfaction might be made. It is also to be noted that men sinned against God when dealing falsely with their neighbors. While the trespass was a wrong, it was a special kind of sin \u2014 an invasion of the rights of others. When the trespass offering was made, restitution and full satisfaction were required in order that the offering might be acceptable in the sight of God.<\/p>\n The regular ritual of the burnt offering, the peace offering, and the sin offering obtained with reference to the trespass offering.<\/p>\n The offerings which we have been studying were individualistic in character as opposed to those offered on the Day of Atonement which were nationalistic in scope. Let us in this connection bear in mind that no provision was made for willful, deliberate sin. But what about the Adamic sin and those which were unknown to the individual and the nation as a whole, and of which they were guilty? All of these were taken care of in the ritual of the great Day of Atonement as set forth in Leviticus, chapter 16:<\/p>\n And Jehovah spake unto Moses, after the death of the two sons of Aaron, when they drew near before Jehovah, and died; 2 and Jehovah said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the mercy-seat which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3 Herewith shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt-offering. 4 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired: they are the holy garments; and he shall bathe his flesh in water, and put them on. 5 And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.<\/p>\n 6 And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. 7 And he shall take the two goats, and set them before Jehovah at the door of the tent of meeting. 8 And Aaron shall cast lots upon the two goats; one lot for Jehovah, and the other lot for Azazel. 9 And Aaron shall present the goat upon which the lot fell for Jehovah, and offer him for a sin-offering. 10 But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him to send him away for Azazel into the wilderness.<\/p>\n 11 And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself. 12 And he shall take a censer full of coals of fire from off the altar before Jehovah, and his hands full of sweet incense beaten small, and bring it within the veil: 13 and he shall put the incense upon the fire before Jehovah, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not: 14 and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat on the east; and before the mercy-seat shall he sprinkle of the blood with his finger seven times.<\/p>\n 15 Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat: 16 and he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses. 17 And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel. 18 And he shall go out unto the altar that is before Jehovah, and make atonement for it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.<\/p>\n 20 And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat: 21 and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness: 22 and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness.<\/p>\n 23 And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24 and he shall bathe his flesh in water in a holy place, and put on his garments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people. 25 And the fat of the sin-offering shall he burn upon the altar. 26 And he that letteth go the goat for Azazel shall come into the camp. 27 And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.<\/p>\n 29 And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you: 30 for on this day shall atonement be made for you to cleanse you: from all your sins shall ye be clean before Jehovah. 31 It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever. 32 And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments: 33 and he shall make atonement for the holy sanctuary; and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. 34 And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year. And he did as Jehovah commanded Moses.\u201d<\/p><\/blockquote>\n Of all the offerings that were brought by the children of Israel, those of the great Day of Atonement stand out most conspicuously. This was the sin offering par excellence of the Mosaic system. Of all days in the year the Day of Atonement is most important. It occurs on the tenth day of the seventh month.<\/p>\n The ritual of this day was most impressive and meaningful. The ceremonies are not to be confused with the offerings about which we have already been studying. They refer to the individual who was guilty of sin or who was grateful for blessings and favors. In contrast with these personal offerings, let us remember, were those of the Day of Atonement which have a national aspect.<\/em> This thought cannot be emphasized too strongly. Unless one realizes this fact, he cannot see clearly the full import of this ritualism and understand its prophetic significance. In order to grasp the lesson, let us follow this ritual most carefully as set forth in Leviticus, chapter 16.<\/p>\n On this day the high priest was the only one who officiated in the service. On other feast days and special occasions he was arrayed in his garments of beauty and holiness. Not so at this time. On the contrary, he bathed his flesh and put on the holy linen clothes and wore a linen mitre. His laying aside the garments of glory and taking the humble clothing of linen are emphasized to such an extent that there must be some symbolic, prophetic significance indicated. (Exodus, chapter 28, for a description of the priest’s garments.) The meaning of this fact we shall learn later in the investigation.<\/p>\n Being thus attired, the high priest brought a young bullock for a sin offering and a ram for a burnt offering to make atonement for himself and for his house (Leviticus 16:3-6). He also received at the hands of the congregation of the children of Israel two he-goats for a sin offering, and one ram for a burnt offering (vs. 5).<\/p>\n Upon receiving the goats, the high priest \u201cset them before Jehovah at the door of the tent of meeting\u201d (vs. 7). He then cast lots for them; \u201cone lot for Jehovah, and the other lot for Azazel\u201d (vs. 8). Thereupon he presented the goat \u201cupon which the lot fell for Jehovah\u201d to sacrifice as a sin offering; but the goat \u201con which the lot fell for Azazel,\u201d he \u201cset alive before Jehovah, to make atonement for [over<\/em> is the marginal reading, which is to be preferred] him, to send him away for Azazel into the wilderness\u201d (vss. 9,10).<\/p>\n After casting lots for the goats, the high priest offered the bullock for a sin offering, which was to make atonement for himself and for his house. This done, taking his censer, and filling it with coals from off the golden altar, which was \u201cbefore Jehovah,\u201d he poured incense into his censer and upon the golden altar in order that the smoke rising from it might form a cloud over the mercy seat. Then with the burning incense he entered the most holy place where he sprinkled the blood of the bullock with his finger upon and before the mercy seat seven times. This service being completed, he came forth from the sanctuary.<\/p>\n Thereupon he killed the goat of the sin offering that was for the people. With its blood he also sprinkled the mercy seat and that which was before it to make atonement for the holy place (vs. 16), for the tent of meeting (vs. 16), and for the altar (vs. 18). By this ceremony the sanctuary was cleansed and hallowed \u201cfrom the uncleannesses of the children of Israel\u201d (vs. 19). When he had thus accomplished this part of the service, he returned to the place at the altar of burnt offerings where the second goat stood that was \u201calive before Jehovah,\u201d and that was to be sent away to Azazel into the wilderness. The account of this part of the service is set forth in the following language:<\/p>\n And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat: 21 and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness: 22 and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness.\u201d (Leviticus 16:20-22)<\/p><\/blockquote>\n Let us note the fact that the high priest laid his hands upon the head of the live goat and confessed over it all the iniquities of the children of Israel and all their transgressions, even all their sins, in order that \u201cthe goat shall bear upon him all their iniquities unto a solitary land.\u201d The language is very explicit \u2014 all<\/em> the iniquities, all<\/em> the transgressions. There is no need of our taking this language except at its face value. Thus there was included in these expressions both the known and the unknown sins of the entire nation that afflicted their soul (vs. 29). Those who did not in genuine repentance and in humiliation for their sins afflict their souls did not enjoy the forgiveness of their sins, but were to be cut off from the commonwealth of Israel according to Leviticus 23:29: \u201cFor whatsoever soul it be that shall not be afflicted in that same day; he shall be cut off from his people.\u201d<\/p>\n The live goat upon whose head the high priest laid his hands and confessed all the iniquities and transgressions of Israel was then led forth by someone appointed for that special duty into the wilderness to Azazel. Who was Azazel? What is the meaning of this name? The word has been the occasion of much speculation. To determine its significance and the import of this part of the ceremony is one of the most difficult tasks in connection with this portion of the chapter. In order to approach it properly, let us note the fact that these two goats constituted \u201ca sin-offering\u201d (vs. 5). The two animals formed the one sin offering; One was slain and its blood sprinkled in the sanctuary according to instructions; the other, after the sins of Israel had symbolically been transferred to it, was led away into the wilderness to Azazel. The ceremony of the slaying of the one goat and the leading away of the second with the sins of the people thereupon into the wilderness constituted one act<\/em>; namely, the removal of the sins of the children of Israel \u2014 temporarily of course as we shall see.<\/p>\n As to the significance of the word Azazel, lexicographers are agreed that it indicates removal or entire removal<\/em>, as is shown in the marginal reading of the Revised Version. Accepting this as its fundamental idea, certain outstanding expositors give the following explanation of this portion of the ritual. By the slaying of the goat upon whom the lot for Jehovah fell and by the sprinkling of its blood upon and before the mercy seat, expiation for the sins of all Israel was accomplished. By the laying on of the hands of the high priest on the goat upon which the lot for Azazel had fallen, and by the leading of this same goat into the wilderness, the complete removal of the sins of the nation from the presence of God and from His people was symbolically set forth. Thus by these two parts of the ceremony the complete removal of the sins and the reconciliation of Israel to God for that year was pictured. S.H. Kellogg has set forth this explanation in the following quotation:<\/p>\n The goat ‚for removal‘ bears away all the iniquities of Israel, which are symbolically laid upon him, into a solitary land; that is, they are taken wholly away from the presence of God and from the camp of His people. Thus, as the spilling and the sprinkling of the blood of the first goat visibly set forth the means of reconciliation with God, through the substitutive offering of an innocent victim, so the sending away of the second goat, laden with those sins, the expiation of which had been signified by the sacrifice of the first, no less vividly sets forth the effect<\/em> of that sacrifice, in the complete removal of those expiated sins from the holy presence of Jehovah. That this effect of the atonement should have been adequately represented by the first slain victim was impossible; hence the necessity for the second goat ideally identified with the other, as jointly constituting with it one sin offering, whose special use it should be to represent the blessed effect of atonement. The truth symbolized, as the goat thus bore away the sins of Israel, is expressed in those glad words (Psalm 103:12) ‚as far as the east is from the west, so far hath he removed our transgressions from us‘; or, under another usage by Micah (7:19) ‚thou wilt cast all their sins into the depths of the sea.‘ \u201d<\/p><\/blockquote>\n As stated above, this explanation is held by many reputable sane commentators and is worthy of one’s utmost consideration. There is however one great difficulty standing in the way of our accepting it as final. It is this: According to verse 8, lots were cast upon the two goats \u2014 \u201cone lot for Jehovah, and the other lot for Azazel.\u201d Since Jehovah is a person, and since Azazel is set over against Him, one naturally sees in this name the possibility of a person.<\/p>\n In view of this fact some expositors have endeavored to explain it upon the basis of heathenism, claiming that Israel here sent the scapegoat to propitiate some demon that was supposed to be inhabiting the desert. This explanation, however, is untenable, especially so in view of Leviticus 17:7-9: \u201cAnd they shall no more sacrifice their sacrifices unto the he-goats, after which they play the harlot. This shall be a statute for ever unto them throughout their generations. And thou shalt say unto them, whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt offering or sacrifice, and bringeth it not unto the door of the tent of meeting, to sacrifice it unto Jehovah; that man shall be cut off from his people.\u201d The sacred writer in Psalm 106 narrates God’s dealings with Israel. In doing so, he speaks of certain ones who mingled with the nations, served their idols, and consequently worshipped demons. This conduct was condemned by the psalmist. This interpretation therefore is not worthy of consideration.<\/p>\n Another explanation which is more satisfying and more reasonable, I shall now present for consideration. There is an evil spirit in the world who is known as the great adversary of both God and man \u2014 Satan. Concerning him we studied in Chapter IX. He is one of the leading actors in the drama of the Book of Job. He appears very prominently in chapters 1 and 2. Here we see him appearing among the sons of God in the presence of the Almighty in heaven. He can do nothing against any of the servants of God without first obtaining permission from the Almighty. Again, we see him represented under the symbolism of behemoth<\/em> and leviathan<\/em> in the closing chapters of the Book of Job. We read of this same sinister spirit in Zechariah 3:1-5. An examination of this scripture shows that Israel as a nation is represented by Joshua the high priest who stands before the Angel of Jehovah. Satan is standing, however, at the right hand of Joshua \u2014 occupying the place of a defense attorney, whereas in truth he is endeavoring to prosecute and condemn Joshua before Jehovah. The Lord most sternly rebukes him, asserting that He has chosen Jerusalem and that Joshua, representing Israel, is as a brand plucked out of the fire. Instead of rejecting Joshua, the Lord commands those standing near to remove his filthy garments, to replace them with rich apparel, and to put a clean mitre upon his head, the symbolic significance of which acts is expressed in the following words, which He addresses to Joshua: \u201cBehold, I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel\u201d (Zechariah 3:4). It is quite evident from a study of Zechariah 3:1-5 that the Lord symbolically sets forth the time when Israel will be cleansed, forgiven, and reinstated into the favor of her God.<\/p>\n In the ritual of the Day of Atonement Azazel represented Satan, Israel’s inveterate enemy. The sin offering for the nation, let us keep in mind, consisted of two goats \u2014 yet one \u201csin-offering\u201d \u2014 a single transaction, having two aspects which centered around the two goats. The blood of the slain goat made atonement for sin. The scapegoat \u2014 laden with the same sins, transferred to it symbolically by the laying on of hands of the high priest and his confession of all the sins of the nation over it \u2014 went forth to Azazel into the wilderness, revealing the effect of the atonement that had been made by the blood of the slain goat. By the scapegoat’s going to Azazel, announcement was made to Satan that Israel’s sins, which were many, had been removed and that atonement had been made for them. By this act the announcement was made to the evil one that his power over and claim upon Israel have been broken, and that she now stands approved in the sight of her God and is restored to fellowship with Him. Of course we must ever bear in mind that the sins of the nation were rolled forward by the sin offering of the Day of Atonement for one year only. This ritual had to be observed annually. In this way the sins of the people were for the ensuing year removed typically. This symbolism is rich in meaning as we shall later see.<\/p>\n This explanation is most beautifully expressed by Dr. Kellogg in the following paragraph:<\/p>\n To this evil One, then, the Accuser and Adversary of God’s people in all ages \u2014 if we assume the interpretation before us \u2014 the live goat was symbolically sent, bearing on him the sins of Israel. But does he bear their sins as forgiven, or as unforgiven? Surely, as forgiven: for the sins which he symbolically carries, are those very sins of the bygone year for which expiating blood has just been offered and accepted in the Holy of Holies. Moreover, he is sent as being ideally one with the goat that was slain. As sent to Azazel, he therefore symbolically announces to the evil one that with the expiation of sin by the sacrificial blood the foundation of his power over forgiven Israel is gone. His accusations are now no longer in place: for the whole question of Israel’s sin has been met and settled in the atoning blood. Thus, as the acceptance of the blood of the one goat offered in the Holiest symbolized the complete propitiation of the offended holiness of God and His pardon of Israel’s sin, so the sending of the goat to Azazel symbolized the effect of this expiation, in the complete removal of all the penal effects of sin, through deliverance by atonement from the power of the Adversary, as the executioner of God’s wrath.\u201d<\/p><\/blockquote>\n Only the high priest could go with the blood into the sanctuary to make atonement for the people. He had to perform the ritual exactly as prescribed in order for it to be acceptable. Nadab and Abihu, the sons of Aaron, attempted to force themselves and to offer strange fire upon the altar, as we learn in Leviticus, chapter 10. When they did this thing, fire from the Lord came and consumed them. Good old King Uzziah once forced himself into the priest’s office, attempted to burn incense, and was smitten with leprosy as punishment for his presumption (II Chron. 26:16-23). When the priest, therefore, went into the sanctuary to make atonement for the nation, the multitude of worshipers stood \u2014 may I say in breathless expectation? \u2014 eagerly awaiting his return. Doubtless there was always a question in the minds of the worshipers as to whether the atonement would be acceptable \u2014 until the priest reappeared in order to continue the ritual. As an illustration of this historic fact one should read the account of Zacharias the father of John the Baptist and of his ministrations at the Temple (Luke 1:8-22). Because this priest tarried longer than usual, the multitude seemed to be apprehensive lest something might be wrong. We are told that \u201cthe people were waiting for Zacharias, and they marveled while he tarried [at his tarrying<\/em> marginal reading] in the temple\u201d (Luke 1:21). There was uneasiness because of the delay in his return.<\/p>\n As already seen, after the blood of the slain goat had been sprinkled upon and before the mercy seat and atonement had been made for the sins of the people, the high priest returned to the altar of burnt offerings and there laid his hands upon the goat which was to bear the canceled sins to Azazel. Let us remember constantly in this connection that the actual cancellation of the sins was accomplished by the shedding of the blood of the first goat and that the effects of this sacrifice was announced to Azazel by the live goat’s bearing symbolically the canceled sins to him. Moreover we should ever take note of the further fact that in this great national atonement one goat was put to death and the other remained alive. We must also bear in mind that in this special ritual of the Day of Atonement these two he-goats \u2014 the dead one and the live one \u2014 constituted but one \u201csin offering.\u201d Thus death and life are both set forth symbolically in connection with the removal of Israel’s sin nationally. The full force of these momentous and weighty facts will come to us in the light which is thrown upon it from the New Testament records.<\/p>\n But why these two different aspects of Israel’s atonement? This is a most important question. In fact, there is nothing in the world that is more important for the children of Israel, primarily, and for the world in general than the answer to this question. <\/em>But at this stage of the investigation we cannot answer this all-important question here and now lest we should be presuming upon the information given us in the New Testament records, which will be discussed at the proper time \u2014 in the examination of the fulfillment of the ritual of the Day of Atonement.<\/p>\n In these modern days there are those who tell us that the Lord did not command the offering of animal sacrifices, but that Israel adopted them from heathen nations. Her worship has frequently been called a religion \u201cof shambles.\u201d In order to prove this point, attention is frequently called to Isaiah 1:10-17:<\/p>\n Hear the word of Jehovah, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11 What unto me is the multitude of your sacrifices? saith Jehovah: I have had enough of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. 12 When ye come to appear before me, who hath required this at your hand, to trample my courts? 13 Bring no more vain oblations; incense is an abomination unto me; new moon and sabbath, the calling of assemblies, \u2014 I cannot away with iniquity and the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am weary of bearing them. 15 And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear; your hands are full of blood. 16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.\u201d<\/p><\/blockquote>\n Does this passage from the great statesman-prophet actually prove that God did not command the sacrifices about which we have been studying? If this language is proof that He did not authorize them, it is also evidence that He did not command the burning of incense, the observance of the first of the month, together with the calling together of assemblies of worship. Moreover, it would prove also that He did not authorize the coming with uplifted hands and praying to Him. Logicians tell us that that which proves too much proves nothing. All the evidence shows that from the beginning God did urge His people to pray, to worship in sincerity and truth, to hold certain assemblies for worship, to observe the Sabbath, and to keep the new moon. As he ordered these things, He also commanded that they offer the various sacrifices.<\/p>\n But what is the message of Isaiah in this passage? To the one who wishes the facts, it becomes apparent that the thing which he was condemning was the rendering of worship and the offering of sacrifices by people who had sunk to the depths of sin. Notice what the prophet says in verses 3 and 4 of this chapter: \u201cThe ox knoweth his owner, and the ass his master’s crib; but <\/em>Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that deal corruptly! they have forsaken Jehovah, they have despised the Holy One of Israel, they are estranged and gone<\/em> backward.\u201d In verse 6 the prophet compared the body politic to the human frame and declared that from the sole of the foot to the head there was no soundness.<\/p>\n He than addressed the leaders and called them \u201cye rulers of Sodom.\u201d By so doing, he compared them to the rulers of Sodom, and the people, to the inhabitants of Gomorrah. A people not knowing God and laden with sin could not render acceptable service to the Holy God. Speaking for Jehovah, he continued, \u201cAnd when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood.\u201d He then urged them, \u201cWash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool\u201d (Isaiah 1:15-18). An impartial view of the facts leads one to conclude that the prophet was condemning the offering of worship to God by people who were hypocritical and who were practicing sin daily. He was not condemning the kind of worship rendered but was denouncing one’s living in sin and at the same time engaging in worshipping Jehovah, the Holy One of Israel. In the light of these facts, one can easily see that an incorrect interpretation has been placed upon this passage. It does not therefore prove in the least that Israel borrowed her sacrificial system for the heathen.<\/p>\n Micah, a contemporary of Isaiah, is likewise understood to condemn the offering of sacrifices to the Lord. The passage to which reference is often made in this connection is Micah 6:6-8:<\/p>\n Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt-offerings, with calves a year old? 7 will Jehovah be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? 8 He hath showed thee, O man, what is good; and what doth Jehovah require of thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?\u201d<\/p><\/blockquote>\n Micah was a contemporary of Isaiah and addressed the same people. A casual reading of the Book of Micah shows that the writer was confronted by a people laden with iniquity just as Isaiah has revealed. Hence, in the same tone with Isaiah, Micah condemned their bringing their offerings, because God would not accept any worship from people whose hands were dripping with blood and whose hearts were lusting after the evil things of the world. The first things that they were commanded to do was to get right with God and live righteous, just lives \u2014 consistent with their profession. Had the people been living holy, separated lives, their sacrifices and their offerings would have been a delight to the heart of Almighty God.<\/p>\n Jeremiah is also quoted as an authority to prove that God did not authorize animal sacrifices by the hand of Moses. The scripture to which reference is made is Jeremiah 7:21-26:<\/p>\n Thus saith Jehovah of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh. 22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: 23 but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk ye in all the way that I command you, that it may be well with you. 24 But they hearkened not, nor inclined their ear, but walked in their own<\/em> counsels and<\/em> in the stubbornness of their evil heart, and went backward, and not forward. 25 since the day that your fathers came forth out of the land of Egypt unto this day, I have sent unto you all my servants the prophets, daily rising up early and sending them: 26 yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers.\u201d<\/p><\/blockquote>\n Does this passage actually teach that God did not command animal sacrifices when He brought Israel out of the land of Egypt \u2014 as is supposed by certain rationalistic critics? One is not justified in taking this passage out of its connection and building up a theory independent of the historical facts. This quotation is a part of a message which Jeremiah delivered at the Temple and which is found in full in chapters 7,8, and 9. In order that we might see the force of our quotation, I wish to present the message of the first fifteen verses of Jeremiah chapter 7:<\/p>\n The word that came to Jeremiah from Jehovah, saying, 2 Stand in the gate of Jehovah’s house, and proclaim there this word, and say, Hear the word of Jehovah, all ye of Judah, that enter in these gates to worship Jehovah. 3 Thus saith Jehovah of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4 Trust ye not in your lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these. 5 For if ye thoroughly amend your ways and your doings: if ye thoroughly execute justice between a man and his neighbor; 6 if ye oppress not the sojourner, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your own hurt: 7 then will I cause you to dwell in this place, in the land that I gave to your fathers, from of old even for evermore.<\/p>\n 8 Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods that ye have not known, 10 and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations? 11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, I even I, have seen it, saith Jehovah.<\/p>\n 12 But go ye now unto my place which was in Shiloh, where I caused my name to dwell at the first, and see what I did to it for the wickedness of my people Israel. 13 And now, because ye have done all these works, saith Jehovah, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not: 14 therefore will I do unto the house which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I did to Shiloh. 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.\u201d<\/p><\/blockquote>\n From verse 4 it is quite evident that the Israelites of Jeremiah’s day interpreted the fact of the standing of the Temple of God in their midst as a guarantee of His protection against evils and calamities. In other words, they looked upon the Temple as a superstitious person does upon a talisman or amulet. Jeremiah informed them that they could not live immoral corrupt lives and expect God to bless and protect them. To enforce his lesson, he called attention to the barren condition of Shiloh. At one time the Tabernacle rested there; but because of Israel’s sins the stroke of judgment had wiped out this ancient holy city. The thing uppermost in Jeremiah’s mind was the wickedness and sin of the people. His contemporaries were continuing the sacrifices at the Temple in a perfunctory manner. They believed that their observing the ritualism was a guarantee that God would be with and protect them. Thus great emphasis was laid upon the externals of religion. The people of that day divorced religion from ethics, morals, and daily conduct. Such a religion as that God never instituted. His charge at Sinai and through the centuries has been to hearken to His voice and do His will in the spirit of love and obedience, putting first things first. This is the message of verses 21-26, and not the thought that God never commanded the animal sacrifices when He brought Israel out of Egypt. In order to show them this fact, the prophet used very strong language.<\/p>\n Paul used the same method<\/em>. At Corinth divisions had arisen in the church. It appears that various groups were attempting to follow the man who baptized them. In order to dissuade them from party spirit, the apostle declared that Christ had not sent him to baptize but to preach the gospel. \u201cFor Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void\u201d (I Corinthians 1:17). How are we to take this language? Did he mean that he had no right to baptize his converts? Certainly not that, for according to verses 14 and 15, he did baptize certain ones there at Corinth. By saying that Christ had not sent him to baptize but to preach the gospel, he meant that the converts were not to follow him but to follow Christ whom he preached and that they were not to emphasize baptism unduly and to attach a significance to it which it does not have. Jeremiah used the language under consideration in the same way.<\/p>\n On the contrary, all the evidence shows conclusively that God did institute the ritualism found in the Book of Leviticus when Israel was at Mount Sinai. Jeremiah condemned the people for the breach of the covenant which God made with them when he brought their fathers out of the land of Egypt (Jeremiah, chapter 11). In this passage he clearly and unmistakably referred to the covenant that was made at Mount Sinai in which was included all the ritualism found in the Books of Exodus, Leviticus, Numbers, and Deuteronomy.<\/p>\n As we have seen, God actually commanded the sacrifices recorded in the law of Moses. He wanted Israel to observe this ritualism; otherwise He would never have commanded it. Nevertheless, in Psalm 40:6-10, the Almighty declared that He did not take pleasure in sacrifices and offerings:<\/p>\n Sacrifice and offering thou hast no delight in; Then said I, Lo, I am come; I delight to do thy will, O my God; I have proclaimed glad tidings of righteousness in the great assembly; I have not hid thy righteousness within my heart; Is there any contradiction between the fact that God did order the sacrifices through Moses and the further fact that He through David declared that He did not take pleasure in them? In other words, in one place He said that He wanted Israel to offer the sacrifices; but in another passage He asserted that He did not take pleasure in them and of course did not want them. Where is the harmony between these two seemingly contradictory statements? The answer is very simple. A person may desire a certain thing and so state his wishes at a given time and under certain circumstances; later, however, he may no longer wish the things which he formerly desired. Men every day have experiences parallel to this one. For instance, at a given time I desire a certain tool, instrument, or machine for a definite specific purpose. After I have accomplished the work with it, I no longer want it; but may, having something else in view, desire an entirely different instrument. To be more specific, let me call attention to the fact that I am using my dictating machine in writing this book. I have been using it all morning. I wanted it to serve my purpose. Incidentally, I shall not want it this afternoon because I shall preach a funeral sermon and shall be engaged in doing other things. If someone should ask me this morning if I wanted this machine I would answer in the affirmative. This afternoon, if one should ask the same question, I would answer in the negative. I want this most valuable machine because it aids me in my purpose this morning, but it does not and cannot assist me in the work which I have to do this afternoon. In the same way, as Israel was being schooled, God commanded those animal sacrifices. They served a definite, specific purpose. The time came when He made a further revelation through the Psalmist David that sometime in the distant future He would no longer want animal sacrifices and offerings. Why? Because at the time foreseen in the prophecy they would have served the purpose for which they were inaugurated. When that time arrives, declared David, God would no longer want these sacrifices. Thus this passage is a definite prediction that the time would come when the ritualism connected with the sacrifices and ceremonies would no longer be needed or acceptable in the sight of God.<\/p>\n But what takes the place of these sacrifices? This question is answered in the quotation given above, a portion of which I shall again give: \u201cThen said I, Lo, I am come; In the roll of the book it is written of me: I delight to do thy will, O my God: yea, thy law is within my heart.\u201d In this passage we see someone speaking to the Almighty and declaring that, since He no longer desires sacrifices and offerings, He himself will come and do His will; because His \u201claw is within my heart.\u201d The speaker here has one thought only \u2014 to do the will of God and satisfy divine justice. That He is able to do this is seen from the fact that God’s law is within His heart; and, therefore, He can do it. He delights to do it. He has no desire to do His own will but rather that of God. That this one who thus converses with the Almighty may be in human form is possibly suggested in verse 6: \u201cSacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required.\u201d This one speaks to the Lord in terms of the legal requirements regarding a Hebrew slave who has been given his liberty after having served his master for six years. If, while he was in bondage, his master should give him a wife and she should bear children to him during his period of enslavement, when that time ended, he should have the choice of remaining with his master or going out free. If he should choose rather to remain with his wife, children, and master, he was to go to the sanctuary of God and his master was to bore his ear through with an awl. This ceremony signified his willingness and desire to remain with his master (see Exodus 21:2-6). The hole in the ear was the memorial to the voluntary servitude which this Hebrew slave accepted willingly.<\/p>\n This one, who in Psalm 40 converses with the Almighty, is stating that He is willing to become, as it were, a slave to do the will of God with reference to the animal sacrifices. This language shows that, though such sacrifices did serve the Almighty’s purpose for a given period of time, they would not please and satisfy His heart always, or do His complete and perfect will. But this one wishes to do His will and to satisfy His justice. He volunteers therefore to come and do His will perfectly in the matter of sacrifices and offerings.<\/p>\n We have already learned that the various offerings were brought to make atonement for the worshiper in order that he might be acceptable in the sight of God. Whenever any Hebrew brought an animal sacrifice, he knew instinctively within his own heart that the blood of an innocent victim could not meet the demands of righteousness and justice. How did he know it? you may ask. A man is of more value than any animal. The dumb brutes are on one level; man is on an infinitely higher plane than any animal. This fact taught him that, though the animal sacrifices were said to atone for one’s sins by rolling them forward one year, they could never permanently atone for his sins nor could they satisfy his conscience and give him peace and joy together with assurance regarding his standing with God.<\/p>\n This conviction is brought out and emphasized in Psalm 49:5-12:<\/p>\n Wherefore should I fear in the days of evil, They that trust in their wealth, None of them can by any means redeem his brother, (For the redemption of their life is costly, That he should still live alway, For he shall see it. Wise men die; Their inward thought is, that<\/em> their houses But man The reader should note that in verse 6 we see the rich who are trusting in their wealth. The psalmist is quick to state that no man with all his wealth \u2014 regardless of how much he may possess \u2014 can by any means redeem his brother or give God a ransom for himself. Why can he not do this? The answer is \u201cFor the redemption of their life is costly, And it faileth for ever.\u201d There is not a rich man in the world who possess sufficient goods to purchase redemption for his brother, or for himself so far as that is concerned. The ransom price for man’s soul exceeds all the wealth that is in the world. Material goods are temporary and perishable. Man’s soul is immortal and spiritual. The things of this world pass away; but man shall live forever and ever. The soul is of far greater value than all the material universe combined. No man can offer to God a ransom for himself or his brother. This psalm shows that those animal sacrifices which were commanded by the Lord were not adequate and sufficient to atone for man’s soul \u2014 even though they did, for a given length of time, serve a definite purpose in the unfolding of God’s plan of the ages.<\/p>\n Since God has shown that man needs a sacrifice to atone for his sins, since He declares that animal sacrifices under the law were not pleasing to Him in that they could not satisfy His will and holiness, and since the ransom to be paid for the man’s soul is greater than any man can purchase, it becomes apparent that God must prepare an atonement for him if he is to be saved. He has shown His goodness toward us in providing the things that are necessary for our physical well-being. Logically we presume that, since He made man in His image, He is desirous to provide all things that are necessary for our souls and will do so. This He has promised in the great servant passage found in Isaiah 52:13 – 53:12. This prediction is such a marvelous and a vital one that I wish to give it both in the Hebrew text and the English translation:<\/p>\n \u05d4\u05b4\u05e0\u05b5\u05bc\u05d4 \u05d9\u05b7\u05e9\u05b0\u05c2\u05db\u05b4\u05bc\u05d9\u05dc \u05e2\u05b7\u05d1\u05b0\u05d3\u05b4\u05bc\u05d9 \u05d9\u05b8\u05e8\u05d5\u05bc\u05dd \u05d5\u05b0\u05e0\u05b4\u05e9\u05b8\u05bc\u05c2\u05d0 \u05d5\u05b0\u05d2\u05b8\u05d1\u05b7\u05d4\u05bc \u05de\u05b0\u05d0\u05b9\u05d3: \u05db\u05b7\u05bc\u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e9\u05b8\u05c1\u05de\u05b0\u05de\u05d5\u05bc \u05e2\u05b8\u05dc\u05b6\u05d9\u05da\u05b8 \u05e8\u05b7\u05d1\u05b4\u05bc\u05d9\u05dd \u05db\u05b5\u05bc\u05df\u05be\u05de\u05b4\u05e9\u05b0\u05c1\u05d7\u05b7\u05ea \u05de\u05b5\u05d0\u05b4\u05d9\u05e9\u05c1 \u05de\u05b7\u05e8\u05b0\u05d0\u05b5\u05d4\u05d5\u05bc \u05d5\u05b0\u05ea\u05b9\u05d0\u05b2\u05e8\u05d5\u05b9 \u05de\u05b4\u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd: \u05db\u05b5\u05bc\u05df \u05d9\u05b7\u05d6\u05b6\u05bc\u05d4 \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05e8\u05b7\u05d1\u05b4\u05bc\u05d9\u05dd \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d9\u05b4\u05e7\u05b0\u05e4\u05b0\u05bc\u05e6\u05d5\u05bc \u05de\u05b0\u05dc\u05b8\u05db\u05b4\u05d9\u05dd \u05e4\u05b4\u05bc\u05d9\u05d4\u05b6\u05dd \u05db\u05b4\u05bc\u05d9 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b9\u05d0\u05be\u05e1\u05bb\u05e4\u05b7\u05bc\u05e8 \u05dc\u05b8\u05d4\u05b6\u05dd \u05e8\u05b8\u05d0\u05d5\u05bc \u05d5\u05b7\u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b9\u05d0\u05be\u05e9\u05b8\u05c1\u05de\u05b0\u05e2\u05d5\u05bc \u05d4\u05b4\u05ea\u05b0\u05d1\u05bc\u05d5\u05b9\u05e0\u05b8\u05e0\u05d5\u05bc\u05c3<\/strong><\/p>\n \u05de\u05b4\u05d9 \u05d4\u05b6\u05d0\u05b1\u05de\u05b4\u05d9\u05df \u05dc\u05b4\u05e9\u05b0\u05c1\u05de\u05bb\u05e2\u05b8\u05ea\u05b5\u05e0\u05d5\u05bc \u05d5\u05bc\u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e2\u05b7\u05dc\u05be\u05de\u05b4\u05d9 \u05e0\u05b4\u05d2\u05b0\u05dc\u05b8\u05ea\u05b8\u05d4: \u05d5\u05b7\u05d9\u05b7\u05bc\u05e2\u05b7\u05dc \u05db\u05b7\u05bc\u05d9\u05bc\u05d5\u05b9\u05e0\u05b5\u05e7 \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5 \u05d5\u05b0\u05db\u05b7\u05e9\u05b9\u05bc\u05c1\u05e8\u05b6\u05e9\u05c1 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05e6\u05b4\u05d9\u05b8\u05bc\u05d4 \u05dc\u05b9\u05d0\u05be\u05ea\u05b9\u05d0\u05b7\u05e8 \u05dc\u05d5\u05b9 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d4\u05b8\u05d3\u05b8\u05e8 \u05d5\u05b0\u05e0\u05b4\u05e8\u05b0\u05d0\u05b5\u05d4\u05d5\u05bc \u05d5\u05b0\u05dc\u05b9\u05d0\u05be\u05de\u05b7\u05e8\u05b0\u05d0\u05b6\u05d4 \u05d5\u05b0\u05e0\u05b6\u05d7\u05b0\u05de\u05b0\u05d3\u05b5\u05d4\u05d5\u05bc\u05c3 \u05e0\u05b4\u05d1\u05b0\u05d6\u05b6\u05d4 \u05d5\u05b7\u05d7\u05b2\u05d3\u05b7\u05dc \u05d0\u05b4\u05d9\u05e9\u05b4\u05c1\u05d9\u05dd \u05d0\u05b4\u05d9\u05e9\u05c1 \u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05d5\u05b9\u05ea \u05d5\u05b4\u05d9\u05d3\u05d5\u05bc\u05e2\u05b7 \u05d7\u05b9\u05dc\u05b4\u05d9 \u05d5\u05bc\u05db\u05b0\u05de\u05b7\u05e1\u05b0\u05ea\u05b5\u05bc\u05e8 \u05e4\u05b8\u05bc\u05e0\u05b4\u05d9\u05dd \u05de\u05b4\u05de\u05b6\u05bc\u05e0\u05bc\u05d5\u05bc \u05e0\u05b4\u05d1\u05b0\u05d6\u05b6\u05d4 \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d7\u05b2\u05e9\u05b7\u05c1\u05d1\u05b0\u05e0\u05bb\u05d4\u05d5\u05bc\u05c3 \u05d0\u05b8\u05db\u05b5\u05df \u05d7\u05b3\u05dc\u05b8\u05d9\u05b5\u05e0\u05d5\u05bc \u05d4\u05d5\u05bc\u05d0 \u05e0\u05b8\u05e9\u05b8\u05c2\u05d0 \u05d5\u05bc\u05de\u05b7\u05db\u05b0\u05d0\u05b9\u05d1\u05b5\u05d9\u05e0\u05d5\u05bc \u05e1\u05b0\u05d1\u05b8\u05dc\u05b8\u05dd \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05d7\u05b2\u05e9\u05b7\u05c1\u05d1\u05b0\u05e0\u05bb\u05d4\u05d5\u05bc \u05e0\u05b8\u05d2\u05d5\u05bc\u05e2\u05b7 \u05de\u05bb\u05db\u05b5\u05bc\u05d4 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\u05dc\u05b7\u05de\u05b8\u05bc\u05d5\u05b6\u05ea \u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05d5\u05b9 \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05e4\u05b9\u05bc\u05e9\u05b0\u05c1\u05e2\u05b4\u05d9\u05dd \u05e0\u05b4\u05de\u05b0\u05e0\u05b8\u05d4 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d7\u05b5\u05d8\u05b0\u05d0\u05be\u05e8\u05b7\u05d1\u05b4\u05bc\u05d9\u05dd \u05e0\u05b8\u05e9\u05b8\u05c2\u05d0 \u05d5\u05b0\u05dc\u05b7\u05e4\u05b9\u05bc\u05e9\u05b0\u05c1\u05e2\u05b4\u05d9\u05dd \u05d9\u05b7\u05e4\u05b0\u05d2\u05b4\u05bc\u05d9\u05e2\u05b7\u05c3<\/strong><\/p>\n 12 Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high. 14 Like as many were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men), 15 so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.<\/strong><\/p>\n 53:1 Who hath believed our message? and to whom hath the arm of Jehovah been revealed? 2 For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. 3 He was despised, and rejected of men; a man of sorrows, and acquainted with grief and as one from whom men hid their face he was despised; and we esteemed him not.<\/p>\n 4 Surely he hath borne our grief’s, and carried our sorrows; Yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.<\/p>\n 7 He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who among them <\/em>considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?<\/em> 9 And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.<\/p>\n 10 Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his<\/em> seed; he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand. 11 He shall see of the travail of his soul, and<\/em> shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.\u201d<\/p><\/blockquote>\n In this passage appears the servant of the Lord. Since this word is used with three different connotations in the Book of Isaiah, the question immediately arises, Who is this servant? For instance, in 41:8,9, we see that the remnant of Israel is the one whom God calls \u201cmy servant.\u201d From the context of these verses it is clear that the prophet was speaking of the children of Israel scattered throughout the world whom God will gather in the end time back to the land of their fathers. In this passage therefore the remnant of the nation is seen. But in 42:1 we find the same expression, \u201cmy servant.\u201d An examination of this context shows that neither Israel as a nation nor the remnant is meant, because the marks of personality and individuality appear in this connection. Moreover, this servant is the one whom God will give: \u201cfor a covenant of the people [Israel], for a light of the Gentiles …\u201d (Isaiah 42:6). This one will be used of God to bind Israel to Himself and to become a light to all the nations. Israel, as all know, is separated from God and is scattered among the nations. She is not to remain in this condition always. God will gather her back to the Land and will bind her to Himself again by the cords of love and spiritual fellowship and communion. The servant will be this bond uniting her with her God. He will also be a light to the Gentiles. Who is this one? What saith the prophets? The answer is, None other than King Messiah. Hence in Isaiah 42:1 the servant referred to is the Messiah; but in Isaiah 42:18-22, the servant is Israel, the entire nation, who is represented as being blind. This last passage includes everyone who has Jewish blood in his veins and who has not seen the true Light. From the context of these verses I know that the prophet saw Israel in the end-time when she will be scattered abroad among the nations and will be in the throes of the greatest persecution of all the ages.<\/p>\n In chapter 49 we again see: \u201cthe servant.\u201d In this passage it is evident that an individual is meant, because this one is to raise up the tribes of Jacob, to restore the preserved of Israel, and to be a light to the Gentiles. This one is certainly King Messiah. Again in chapter 50 we see this servant who is an individual living daily in holy communion with the Lord and setting His face like a flint against all sin. This passage, read in the light of related ones, is seen to be messianic in import. In Isaiah 65 we again find the expression, \u201cmy servants.\u201d The same idea is conveyed in this passage, but the individuals constituting that group are singled out by the plural noun. An examination of this context shows that it is the remnant of Israel of whom the prophet spoke and who will pass safely through the Tribulation and enter the great Kingdom Age.<\/p>\n Since, therefore, the expression, my servant<\/em>, has the three meanings: the whole nation, the remnant of the nation, and an individual \u2014 King Messiah \u2014 it becomes necessary for one to examine all the facts of a given case to determine what is the specific meaning indicated. In order to ascertain just what is meant by this expression in Isaiah 52:13 \u2014 53:12, we must look at the facts of the context. In 53:1 he is called \u201cthe arm of Jehovah.\u201d According to 53:8, \u201che was cut off out of the living for the transgression of my [Isaiah’s] people to whom the stroke was due?\u201d This servant makes his soul a sin offering, he sees the result of his labors \u2014 his seed \u2014 he prolongs his days after his death, and the pleasure of Jehovah prospers in his hands. These and other marks of individuality and personality are stamped upon this passage so very indelibly that one cannot escape the conclusion that this one is an individual, the Messiah of Israel.<\/p>\n How did the ancient synagogue interpret this passage? in order to answer this question, I wish to quote from the Servant of Jehovah<\/em>, by the late David Baron. This author was one of the best Hebrew scholars after whom I have ever read \u2014 and I have read after many. He was scholarly, conscientious, fair-minded, and unprejudiced. His findings, therefore, can be implicitly relied upon. In the first place, Mr. Baron calls our attention to the fact that Jonathan ben Uzziel of the first century of the present era interpreted this passage as messianic. In his Targum he rendered the first sentence of this great prophecy as follows; \u201cBehold, my Servant Messiah shall prosper; He shall be high and increase, and be exceeding strong.\u201d After committing himself to the interpretation that the \u201cservant\u201d of this passage is the Messiah of Israel, he proceeds to juggle with the scripture in an unusual manner, making those elements which speak of exaltation and glory refer to the Messiah, whereas the sufferings are applied to Israel. As an example of his manipulations, Mr. Baron quotes his paraphrase of Isaiah 52:14: \u201cAs the House of Israel looked to Him during many days, because their countenance was darkened among the peoples, and their complexion beyond the sons of men.\u201d There is such unity in this passage that it is impossible to apply part of it to Messiah and other portions of it to suffering Israel.<\/p>\n Next Mr. Baron calls our attention to the Talmud, in the following words: \u201cIn the Talmud Babylon (Sanhedrin, fol. 98b), among other opinions, we find the following: \u201dThe Messiah \u2014 what is His name? … The Rabbis say the \u201cleprous one\u201d; (those) of the house of Rabbi (say) \u201cthe sick one,\u201d as it is said \u201cSurely He hath borne our sicknesses.\u201d<\/p>\n According to Mr. Baron, Abrabanel, (1457-1508) who interpreted Isaiah 53 as referring to the Jewish nation comments upon this passage as follows: \u201cThe first question is to ascertain to whom (this scripture) refers: for the learned among the Nazarenes expound it of the man who was crucified in Jerusalem at the end of the second Temple, and who according to them was the Son of God and took flesh in the virgin’s womb, as is stated in their writings. Jonathan ben Uzziel interprets it in the Targum of the future Messiah: and this is also the opinion of our learned men in the majority of their Midrashim<\/em>.\u201d Though Abrabanel interpreted this passage as applying to the Jewish nation, he confessed that the opinion of the learned men of Israel in the majority of their Midrashim was that it was a prediction of the Messiah. This is a very important admission. Once more, Mr. Baron gives us a view of Rabbi Mosheh el Sheikh, who was known as Alshech, and who lived in the second half of the sixteenth century. This noted Rabbi followed the older interpretation in expounding Isaiah 52:13-15 and informs us that \u201cour Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah.\u201d<\/p>\n Again, Mr. Baron gives us the opinion and practice of Rabbi Solomon Yizchaki \u2014 Rashi (1040-1105). Mr. Baron declares that up until the time Rashi applied this passage to the Jewish nation, the messianic interpretation was almost universally adopted by the Jews. Although Aben Ezra, Kimchi, and others followed Rashi, their interpretation was rejected as unsatisfactory by Maimonides, who is regarded by the Jews as of highest authority, by Alshech, and many others, \u201cone (R. Mosheh Kohen Iben Crispin) of whom says the interpretation adopted by Rashi ‚distorts the passage from its natural meaning, and that in truth it was given of God as a description of the Messiah, whereby, when any should claim to be the Messiah, to judge by the resemblance or non resemblance to it whether he were the Messiah or no.‘ \u201d Again, according to Mr. Baron, Rabbi Mosheh Kohen Iben Crispin, of Cordova and later of Toledo (fourteenth century) gives us the following comment on this passage: \u201cThe meaning of ‚He was wounded for our transgression, … bruised for our iniquities,‘ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.\u201d<\/p>\n In referring to these outstanding Hebrew scholars, we learn their own personal opinion regarding the interpretation of this passage. I wish to give a passage from the Liturgy for the Day of Atonement a quotation as presented by Mr. Baron:<\/p>\n We are shrunk up in our misery even until now! Our Rock hath not come nigh to us; Messiah our righteousness (or ‚our Righteous Messiah‘) has departed from us: Horror hath seized upon us, and we have none to justify us. He hath borne the yoke of our iniquities and our transgressions, and is wounded because of our transgression. He beareth our sins on His shoulder, that He may find pardon for our iniquities. We shall be healed by His wound at the time the Eternal will create Him (Messiah) as a new creature. O bring Him up from the circle of the earth, raise Him up from Seir to assemble us the second time on Mount Lebanon, by the hand of Yinnon.\u201d<\/p><\/blockquote>\n On the word Yinnon<\/em>, Mr. Baron gives us this information:<\/p>\n This prayer or hymn forms part of the Musaph Service for the Day of Atonement. The author, according to Zunz (Literatur geschichte<\/em> der Syn. Poesie, p. 56, etc.), was Eleazer ben Katin, who lived in the ninth century. Yinnon, as will be seen from the quotation from Talmud Sanhedrin on p. 12, was one of the names given by the Rabbis to the Messiah, and is derived from Psalm 72:17, which the Talmud renders, \u201cBefore the sun was, His name<\/em> \u2014 a rendering and explanation which implies a belief in the preexistence of the Messiah.\u201d<\/p>\n As a final citation, Mr. Baron quotes from the Machsor<\/em> (Liturgy for the Festival Services) found among the prayers on the Feast of Passover:<\/p>\n Flee, my beloved, until the end of the vision shall speak; hasten, and the shadows shall take their flight hence: high and exalted and lofty shall be the despised one; he shall be prudent in judgment, and shall sprinkle many! Lay bare thine arm! cry out, and say: ‚The voice of my beloved; behold he cometh!‘ \u2014 David Levi, the English translator of the Machsor,<\/em> a Jew, says in a note that this verse referred to ‚the true Messiah.‘ \u201d<\/p><\/blockquote>\n The evidence which Mr. Baron has brought to us regarding the ancient understanding of Isaiah, chapter 53, by the synagogue is sufficient to prove that the original Jewish interpretation of this most marvelous passage was that it refers to King Messiah. As he informs us, after Rashi introduced the interpretation which made Israel the servant of the passage, opinion has been divided. If the reader is interested in determining for himself the Jewish interpretation of this great passage, he should procure the two volumes entitled, The Fifty-Third chapter of Isaiah According to Jewish Interpretation,<\/em> by S.R. Driver and Ad. Neubauer.<\/p>\n1. Elemental Law<\/h4>\n
a. In the Physical Realm<\/h5>\n
b. In the Human Realm<\/h5>\n
\nnot only do the same, but also consent with them that practice them.\u201d (Romans 1:32)<\/p><\/blockquote>\n
\nfor mine eyes have seen the King, Jehovah of host.\u201d (Isaiah 6:5)<\/p><\/blockquote>\n2. Positive Enactments<\/h4>\n
a. Primitive Revelation<\/h5>\n
b. The Legal Aspects of the Revelation given at Sinai<\/h5>\n
c. Ceremonial Injunctions of the Revelation at Sinai<\/h5>\n
C. The Law of God in Relation to Grace \u2014 The Revelation of Grace, the Supreme Manifestation of the Will of God<\/h2>\n
\nhe that hath seen me hath seen the Father;
\nhow sayest thou, Show us the Father?\u201d (John 14:9)<\/p><\/blockquote>\nD. Transgression and its Effect upon Man<\/h2>\n
\nAnd in sin did my mother conceive me.\u201d (Psalm 51:5)<\/p><\/blockquote>\n
\nand it is exceedingly corrupt: who can know it?\u201d (Jeremiah 17:9)<\/p><\/blockquote>\n
\nThey are corrupt, they have done abominable Works;
\nThere is none that doeth good.<\/p>\n
\nTo see if there were any that did understand,
\nThat did seek after God.<\/p>\n
\nThere is none that doeth good, no not one.<\/p>\n
\nWho eat up my people as<\/em> they eat bread,
\nAnd call not upon Jehovah?\u201d (Psalm 14:1-4)<\/p><\/blockquote>\n
\nBut if what I would not, that I do, I consent unto the law that it is good.
\nSo now it is no more I that do it, but sin which dwelleth in me.\u201d (Romans 7:15-17)<\/p><\/blockquote>\nII. The Necessity of the New Birth<\/h3>\n
\nFootnotes:<\/h4>\n
\nChapter 11: The Promise of the Redeemer<\/h1>\n
I. The Original Promise of The Redeemer<\/h3>\n
II. The Promise to Abraham<\/h3>\n
III. The Promise through Jacob<\/h3>\n
IV. The Promise through Balaam<\/h3>\n
\nNeither hath he seen perverseness in Israel:
\nJehovah his God is with him,
\nand the shout of a king is among them.\u201d (Numbers 23:21)<\/p><\/blockquote>\n
\nAnd his seed shall be in many waters,
\nAnd his king shall be higher than Agag,
\nAnd his kingdom shall be exalted.\u201d<\/p><\/blockquote>\n
\nI behold him, but not nigh:
\nthere shall come forth a star out of Jacob,
\nAnd a sceptre shall rise out of Israel,
\nAnd shall smite through the corners of Moab,
\nAnd break down all the sons of tumult.\u201d (Numbers 24:17)<\/p><\/blockquote>\nV. The Promise through Moses<\/h3>\n
VI. The Promise to David<\/h3>\n
VII. The Prediction Concerning the Virgin Birth<\/h3>\n
VIII. The Prediction Of Messiah’s Universal Reign<\/h3>\n
IX. The Prediction Concerning The Birthplace Of The Redeemer<\/h3>\n
\nX. The Prediction Concerning the Time of Messiah’s Birth<\/h3>\n
\nChapter 12: The Atonement (Kappurah)<\/h1>\n
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\nHow excellent is thy name in all the earth,
\nWho hast set thy glory upon the heavens!<\/p>\n
\nBecause of thine adversaries,
\nThat thou mightest still the enemy and the avenger.<\/p>\n
\nThe moon and the stars, which thou hast ordained;<\/p>\n
\nAnd the son of man, that thou visitest him?<\/p>\n
\nAnd crownest him with glory and honor.<\/p>\n
\nThou hast put all things under his feet:<\/p>\n
\nYes, and the beasts of the field,<\/p>\n
\nwhatsoever passeth through the paths of the seas.<\/p>\n
\nHow excellent is thy name in all the earth!\u201d<\/p><\/blockquote>\n<\/a>I. The Reasons for the Atonement<\/h3>\n
A. The Moral Character of God<\/h2>\n
B. God’s Moral Government<\/h2>\n
C. Breaking of Satan’s Grip upon Man and the Universe<\/h2>\n
<\/a>II. Atonement in the Old Testament<\/h3>\n
A. Atonement in Type<\/h2>\n
1. The Institution of Sacrifices<\/h4>\n
2. The Sacrifices of Cain and Abel<\/h4>\n
3. Sacrifices in Patriarchal Times<\/h4>\n
4. The Passover<\/h4>\n
\nand when I see the blood, I will pass over you,
\nand there shall no plague be upon you to destroy you, when I smite the land of Egypt.\u201d<\/p><\/blockquote>\n5. The Various Offerings of the Mosaic Code<\/h4>\n
6. The Ritualism of the Great Day of Atonement \u2014 Yom Kippur<\/h4>\n
\nMine ears hast thou opened:
\nBurnt-offering and sin-offering hast thou not required.<\/p>\n
\nIn the roll of the book it is written of me:<\/p>\n
\nYea, thy law is within my heart.<\/p>\n
\nLo, I will not refrain my lips,
\nO Jehovah, thou knowest.<\/p>\n
\nI have declared thy faithfulness and thy salvation;
\nI have not concealed thy lovingkindness and thy truth from the great assembly.\u201d<\/p><\/blockquote>\n
\nWhen iniquity at my heels compasseth me about?<\/p>\n
\nAnd boast themselves in the multitude of their riches;<\/p>\n
\nNor give to God a ransom for him<\/p>\n
\nAnd it faileth for ever),<\/p>\n
\nThat he should not see corruption.<\/p>\n
\nThe fool and the brutish alike perish,
\nAnd leave their wealth to others.<\/p>\n
\nshall continue <\/em>for ever,
\nAnd their dwelling-places to all generations;
\nThey call their lands after their own names.<\/p>\n
\nbeing <\/em>in honor abideth not:
\nHe is like the beasts that perish.\u201d<\/p><\/blockquote>\nB. Atonement in Prophecy<\/h2>\n