“The Great Day of Atonement”, Part 7

In the Hebrew, when the lot had been cast upon the goats, one was declared to be for Jehovah
and the other for
Azazel. The significance of the word Azazel is not very clear, but according to
the majority of modern scholars it stood for
the prince of darkness; and in Milton’s `Paradise
Lost’
Azazel is represented as the standard-bearer of the infernal hosts—the prince of devils. We agree
with this interpretation because it corresponds well with the expression of the Apostle, who—when
referring to one class of the consecrated members of the body of Christ who had not been living up to
their privileges—declares, `
Absent in the body but present with you in mind, I have delivered such
an one to
Satan for the destruction of the flesh, that the spirit may be saved in the day of the
Lord Jesus
.’ (1 Cor 5:3–5) Similarly we understand that the great company, those who have
consecrated but failed to sacrifice voluntarily, will be delivered over to Satan (
that is to his servants) for his
buffeting, and pass through a great tribulation, with a view to effecting in them by this means a proper
penitence for sin and a proper appreciation of the divine standard of truth and righteousness. The
majority of this neglected class the scriptures seem to intimate will be found in the end of this age—
though doubtless there have been some of the same class throughout the age.” (
R 4035:6)

“Some have concluded (
but we believe erroneously) that the antitypical “fit man” is Satan himself
(
physically). Undoubtedly based upon the aforementioned words of the Apostle

Of course, it is recognized that in the type the “
fit man” was merely anyone conveniently available to lead
the Scape-goat out of the Court, through and beyond the Camp, into the wilderness (
land of separation),
there to let him go. What some have failed to recognize is that after the fit man, the man of opportunity,
had accomplished his mission with the Scape-goat, he was to wash his clothes, bathe his flesh and come
back into the Camp. (
Lev 16:26) Surely, this could not possibly find its antitype in Satan. It is quite
evident that the world of mankind,
“ever ready to scorn and to cast out the chastened and
afflicted”
(T 70), is identified with or as this man of opportunity. Such being the case, it is easy to see
how “
he that let go . . . the scapegoat” could eventually return to the Camp. (Notes on the
Tabernacle
”, Page 626)

The death of Jesus alone cancels the sin of Adam. He only was the Redeemer, the Ransom. He
gave His life for Father Adam's life, and thus as a satisfaction for the sins of the whole world.

By one man (Adam) sin entered into the world, and death by sin; and so death (the wages of sin)
passed upon all men. Therefore, as by the offense of one judgment came upon all men to
condemnation; even so by the righteousness of one
(Jesus) the free gift came upon all men unto
justification of life
.” (Rom 5:12, 18)

Nevertheless those for whom Jesus advocates as the members of His Body become associated with Him
and identified with Him in His work, not by virtue of their own merit, but because "
accepted in the
Beloved
." These are scripturally shown as having something to do with the cancelation of "the
sin of the world,"
because of their association with the Head. However in contrast, The Great
Company has NOTHING whatsoever to do with the cancelation of THE sin of the world
.

Nothing is to be atoned for by Christ's death but the sin of Adam… however
other sins of direct
responsibility,
sins against light, must also be settled for. Coming down to the Gospel Age, many
sins have been committed which could in no way be covered by Christ's sacrifice--sins against a measure
of light and knowledge… the chiefest of all these sins have been, according to the Master's words,
committed against His people.

And how will God reckon with the injustice which He wishes to cancel, so that the world may
come forth with a clean slate? We answer; the Great Company class will have a share in that
trouble. And since they do not really deserve a share in the trouble, in the sense of having
merited Divine wrath, what they will suffer will be in a measure
suffering the merit of that which
belongs
to others. Sins against direct light must be atoned for and it is for this purpose that they
suffer, that they be “
appointed a share with the hypocrites” (Matt 24:51) that the slate against
humanity might be clean prior to their judgment.

It is not a punishment to get into the Great Company class. The Great Company will be a very blessed
class. They will not be seated in the Throne, but will serve before the Throne; neither will they obtain the
Divine nature. The Little Flock class will get the great prize of being associated with the Master, joint-heirs
with Him in the Kingdom. The other class will get a reward on a lower spiritual plane--a spiritual plane,
because they also were begotten of the Holy Spirit, (
adopted into the spiritual family of God, having
through sanctification forfeited their earthly life rights
) So far as the Great Company is concerned,
God's permitting them to share in the trouble at the end of this Age will be for their own
developmen
t. Their Covenant was unto death; and unless they lose their lives in obedience to the Lord,
unless they prove faithful unto death, they will not be worthy of any position of life on any plane. Hence it
will be to their own personal advantage that they suffer in that time.
They are said to suffer for the
iniquities, the sins and transgressions of the people of the world
(typified by the “children of
Israel
) as the antitypical scapegoat. (Lev 16:21, 22 See T 68-72) Instead of allowing that merit
of the Great Company to go for nothing, the Lord makes a credit of it, as it were, to balance the
world's account for willful sins
. (R 5464)

“The time of trouble will be especially against the hypocrites, but the great company class will have their
portion with the hypocrites and be bearers of a share of punishment due the world.

“That we may clearly note the character of sins for which the world is held responsible, let us recall the
statement of
Rev 6:9–11, `I saw under the altar the souls of them that were slain for the Word
of God and for the testimony which they held; and they cried with a loud voice, saying, `How
long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on
the earth? Then white robes were given unto them’; and they were told that they should wait `a
little season,’ until both the number of
their fellow servants (the last of the “little flock”) AND their
brethren
(the Great Company class), who also were to be killed, should have the persecutions
accomplished in them
.”

Thus the same idea respecting the divine requirements in the end of the Gospel age is given to us that
Jesus specified in regard to the Jews in the end of their age.” (
R 5874:2, 3)

















Then Aaron shall come into the tabernacle of meeting, shall take off the linen garments which
he put on when he went into the [Most] Holy Place, and shall leave them there. And he shall
wash his body with water in a holy place
(the ’courtyard’), and put on his [other] garments, come
out and offer his burnt offering and the burnt offering of the people, and make atonement for
himself and for the people
.” (Lev 16:23, 24)



















It will be remembered that Aaron was during the initial period of his consecration (
Lev 8) dressed by
Moses in these “
glorious” garments; yet after Aaron, on the 10th day of the 7th month (the Day of
Atonement
) had died (figuratively, in the bullock) for the people, he had won for himself the right to put
them on (
See Lev 16:23). They were then fully his own. So, too, it is with the earnest of our inheritance:
it is an anointing unto a royal priesthood, which priesthood becomes our full possession only after we
through faithfulness in sacrifice during the antitypical Atonement Day, have made our “
calling and
election
” sure.

“As the white robes worn throughout the work of sacrifice covered the body and represented the
justification of the body, their purity in God’s sight through Christ, so the ‘
Garments of Glory and
Beauty
’, put on subsequently represented the glories of the Church’s position and work in the future,
after the new creatures shall have been perfected, after they shall have gone beyond the ‘
veil’. The
washing with water at this time signifies that though the white garments (imputed righteousness
of the ‘body’
) are now removed, it does not signify the re-imputation of sin, but the completion of
the cleansing, making the ‘body’ perfect in resurrection completeness, the garments of glory and
beauty representing the glory, honor and immortality of the First Resurrection to the divine
nature
. The washing further shows that the sins of the people for which atonement had been made do
not attach to or contaminate the purity of the priest thus ended this type of the development of the
Priesthood and the satisfaction for the world’s sins.” (
T 74)

When THE Christ is complete, (the blood of the Lord’s goat having been sprinkled upon the mercy
seat as was the bullocks
) the offering on behalf of the people (which corresponds to the sealing of the
New Covenant
) will be concluded. Then, and only then, as in the type (Lev 9:23, 24), the great
Priest will come out and bless the people. He "will appear a second time without a sin-offering,
to those who are expecting Him
(the groaning creation), in order to salvation (to inaugurate the New
Covenant and as its Mediator to set up its kingdom for the overthrow of sin and death and the
establishment of righteousness and life
)." -- Heb 9:28, Diaglott (R 4512:4)

The Great Day of Atonement however will not see its conclusion until the end of the millennium
when all the willing of mankind have been fully restored to perfection, fitted and prepared to receive the
kingdom promised.

Thus ends our presentation of the Great Day of Atonement.


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