Crosier and Edson's study continued

"Ex 29:36; " Thou shalt cleanse the altar when thou had made an atonement for it." -
Leviticus 12:8; "The priest shall make an atonement for her and she shall be clean."
Leviticus 14:2; "This shall be the law of the leper in the day of his cleansing." v
erse 21; "The priest shall make an atonement for him and he shall be clean." The atonement could not be made for him till after he was healed of the leprosy,
(Leviticus 13:45,46. Till he was healed, he had to dwell alone without the camp.
Then Leviticus 14:3,4; "The priest shall go forth out of the camp; and the priest shall look, and behold if the plague of the leprosy be healed in the leper; then shall the priest command to take for him that is to be cleansed two birds alive and clean," etc. The law was the same in cleansing a house from the leprosy.
Verses 33-57. The stones affected with the plague were removed and the house "scraped within round about" and then repaired with new material.

Physical uncleanness is now all removed and we would call it clean; but not so; it is only just prepared to be cleansed according to the law.

Verse 48; "And he shall take to cleanse the house two birds" etc. Verse 49; "And he shall cleanse the house with the blood of the birds" etc. Verses 52,53; "And made an atonement for the house, and it shall be clean."
Leviticus 16:18,19; "And he shall go out unto the altar that is before the Lord, and make an atonement for it." "And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it and hallow it from the uncleanness of the children of Israel."
Leviticus 8:15;
"Moses took the blood, and put it upon the horns of the altar round about with his fingers and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it," 2 Chronicles 29:29 [see 2 Chronicles 29:24].
"And they made reconciliation with their blood upon the altar, to make an atonement for all Israel," Jeremiah 33:8;
"I will cleanse them from all their iniquities," "and I will pardon all their iniquities." Romans 5:9-11;

"Being now justified by his blood," "by whom we have now received the atonement," 2 Corinthians 5:17-19; "Who hath reconciled us to himself by Jesus Christ." Ephesians 2:16; "And that he might reconcile both unto God," Hebrews 9:13,14; "The blood of bulls sanctifieth to the purifying of the flesh; but the blood of Christ shall purge our conscience from dead works." He is the Mediator for the "redemption of the transgressors [transgressions]," and to "perfect forever them that are sanctified," Hebrews 10:14; Ephesians 1:7; "In whom we have redemption through his blood, the forgiveness of our sins," Acts 3:19; "Be converted that your sins may be blotted out."

From these texts we learn that the words atone, cleanse, reconcile, purify, purge, pardon, sanctify, hallow, forgive, justify, redeem, blot out, and some others, are used to signify the same work, viz., bringing into favour with God; and in all cases blood is the means, and sometimes blood and water.

The atonement is the great idea of the Law, as well as the Gospel; and as the design of that of the Law was to teach us that of the Gospel, it is very important to be understood. The atonement which the priest made for the people in connection with their daily ministration was different from that made on the tenth day of the seventh month.

In making the former, they went no further than in the Holy; but to make the latter they entered the Holy of Holies - the former was made for individual cases, the latter for the whole nation of Israel collectively - the former was made for the forgiveness of sins, the latter for blotting them out - the former could be made at any time, the latter only on the tenth day of the seventh month. Hence the former may be called the daily atonement and the latter the yearly, or the former the individual, and the latter the national atonement.

The individual atonement for the forgiveness of sins was made for a single person, or for the whole congregation in case they were collectively guilty of some sin.
The 1st chapter of Leviticus gives directions for the burnt-offering, the 2nd for the meat [meal]-offering, the 3rd for the peace-offering, and the 4th for the sin-offering, which, as its name implies, was an offering for sins, in which he who offered it attained forgiveness of his sins.
The trespass-offering, Leviticus 5; 6:1-7, was similar to the sin-offering, "If a soul sin through ignorance," Leviticus 4:2, "when he knoweth of it, then shall he be guilty," Leviticus 5:3, "And it shall be when he shall be guilty in any of these things, that he shall confess that he hath sinned in that thing," verse 5.

Yeah, when living under a government with laws breaking the law of that government is never a legal problem. Where do you come up with such nonsense?

Gary - is violating the law of gravity or respiration a legal problem? These laws govern life. Sin is not a legal problem. Violation of natures laws have intrinsic consequences. The same with sin. The penalty of sin is not an imposed execution, but and intrinsic consequence. Human governments rule by imposed laws with imposed consequences. Many of these laws may have good intentions. But they are arbitrary. A speed limit of 55 MPH instead of 45 MPH may have good reasons, but such a law is still arbitrary. God's government is not like the governments of this world. Wanting to be like the world was a big part of Israel's downfall.

Would you gary k be pleased to live next door to a pardoned mass murder and pedophile? Would you be satisfied with a legal pardon? Or is there something more you'd like to know about that person?

OFF TOPIC

Please go to

Legal AND/OR healing restoration if you wish to comment further on that subject.

Please do not post any further on this subject on this thread.
THANK-YOU.

OT & NT are united in their message of salvation, of which the IJ is a big part of:

The subject of the Investigative Judgment includes what it really is. To brush off this as off topic is a convenient when it crosses ones ideas. Judgment Biblically is about separating groups, righteous and unrighteous. That is what happens in the IJ, not a legal processes, but a process of separation. To nail it down even further, according to EGW in the book Education, Redemption and Education are the same! Is that a legal process? Life eternal is knowing God, John 17:3, that is not a legal process. In the OT, we see a process of Investigative Judgment prior to the separation. Take Sodom and Gomorrah for example. The idea of IJ is Biblical.

I dont agree with much of what you are saying, but i do agree with the point about "forensic" anything when it comes to justification, judgment, etc. Justification involves a changed heart, and such is not taken into account in the "forensic views of Jack Sequira. "If anyone is in Christ, ALL THINGS become new." The IJ reflects the accomplishment of this "all things."

We weren't talking about Jack Sequira, or his questionable doctrines, nor was I saying that salvation is forensic --
What has happened is that APL has taken a word out of context to derail the thread into his obsession with a certain theme that has destroyed many a conversation in the past.


What was the context from which this word was taken?


The word in Daniel 8:14 is
(#6663) “ntsadaq” from "tsadaq" which has a forensic meaning --

So what does "forensic" mean --
It means investigate in a court type of setting. Looking at the evidence -- Evidence usable in a court.

Since the word "forensic" holds a different meaning for you, maybe we should find a different word -- or simply say --
the word Daniel used in Daniel 8:14 "tsadaq" has the meaning of investigating the evidence which leads to justifying the person or condemning him as guilty.

In the heavenly court the evidence is investigated, and contrary to the article that questioned the validity of an IJ by saying the text is simply talking about reconstructing a sanctuary building, we find that the text is in actuality talking about INVESTIGATING in a court setting.

Yes this investigation includes a process of separation -- it includes retaining names in the book of life and blotting out that person's sins from the records, OR blotting out the name from the book of life. (See Rev.3:5)

What is the evidence this is based upon?

Just how much of the plan of salvation is a legal contract?

EDITOR'S NOTE:
This post was moved to the Legal AND/OR healing restoration thread, at Gary K's request.

.

I appreciate all of the effort you went to to make this post. It is good to see you studying scripture.[/quote]here are a few basic points I have put together, as I understand them. I have enclosed scripture references for most of the points I make. please reply with any questions, whenever they arise.

The Final Judgment

The events on the Day of Atonement illustrate the three phases
of God's final judgment. They are (1) the "premillennial judgment" (or "the investigative judgment")which is also called the "pre-Advent judgment"; (2) the "millennial
judgment"; and (3) the "executive judgment" which takes place
at the end of the millennium.

1. The ministry in the Most Holy Place.

The second division of the priestly ministry is primarily
sanctuary-centered,revolving around the cleansing of the
sanctuary and of God's people. This form of ministry, which
focused on the Most Holy Place of the sanctuary and which only the high priest could perform, was limited to one day of the religious year.The cleansing of the sanctuary required two
goats? the Lord's goat and the scapegoat (Azazel in Hebrew).

Sacrificing the Lord's goat, the high priest made atonement for "the Holy Place [actually the Most Holy Place in this chapter], the tabernacle of meeting [the holy place], and the altar [of the court]" (Lev.16:20; cf. 16:16-18).

Taking the blood of the Lord's goat, which represented the
blood of Christ, into the Most Holy Place, the high priest
applied it directly, in the very presence of God, to the mercy
seat--the cover of the ark containing the Ten Commandments--to
satisfy the claims of God's holy law. His action symbolized the immeasurable price Christ had to pay for our sins,
revealing how eager God is to reconcile His people to Himself
(cf. 2 Cor. 5:19).

Then he applied this blood to the altar of incense and to the
altar of burnt offering which on every day of the year had been sprinkled with the blood representing confessed sins. The
high priest thereby made an atonement for the sanctuary, as well as the people, and brought about cleansing of both (Lev.
16:16-20,30-33).

Next, representing Christ as mediator, the high priest took
upon himself the sins that had polluted the sanctuary and
transferred them to the live goat,Azazel, which was then led away from the camp of God's people. This action removed the
sins of the people that had been symbolically transferred from
the repentant believers to the sanctuary through the blood or
flesh of the sacrifices of the daily ministry of forgiveness.

In this way the sanctuary was cleansed and prepared for another year's work of ministry (Lev. 16:16-20, 30-33).

And thus all things were set right between God and His people. The Day of Atonement, then, illustrates the judgment process that deals with the eradication of sin. The atonement
performed on this day "foreshadowed the final application of
the merits of Christ to banish the presence of sin for all eternity and to accomplish the full reconciliation of the
universe into one harmonious government under God."

2. Azazel, the scapegoat.

"The translation `scapegoat" (escape goat) of the Hebrew azazel comes from the Vulgate caper emissarius, "goat sent
away" (Lev. 16:8, RSV, KJV, margin).

A careful examination of Leviticus 16 reveals that Azazel
represents Satan, not Christ, as some have thought. The
arguments supporting this interpretation are:

(1) the scapegoat was not slain as a sacrifice and thus could not be used as a means of bringing forgiveness. For `without shedding of blood is no remission' (Heb. 9:22);

(2) the sanctuary was entirely cleansed by the blood of the Lord's goat before the scapegoat was introduced into the ritual (Lev. 16:20);

(3) the passage treats the scapegoat as a personal being who is the opposite of, and opposed to, God (Leviticus 16:8 reads literally, `One to Yahweh and the other to Azazel').

Therefore, in the setting of the sanctuary parable, it is more
consistent to see the Lord's goat as a symbol of Christ and
the scapegoat--Azazel--as a symbol of Satan."

3. The different phases of the judgment.

The scapegoat ritual on the Day of Atonement pointed beyond
Calvary to the final end of the sin problem, the banishment of
sin and Satan. The "full accountability for sin will be rolled
back upon Satan, its originator and instigator. Satan, and his
followers, and all the effects of sin, will be banished from the universe by destruction.

Atonement by judgment will, therefore, bring about a fully
reconciled and harmonious universe (Eph. 1:10). This is the
objective that the second and final phase of Christ's priestly
ministry in the heavenly sanctuary will accomplish." This
judgment will see God's final vindication before the universe.

The Day of Atonement portrayed the three phases of the final
judgment:

a. The removal of sins from the sanctuary relates to the first, or pre-Advent, investigative phase of the judgment. It "focuses on the names recorded in the Book of Life just as the Day of Atonement focused on the removal of the confessed sins of the penitent from the sanctuary. False believers will be sifted out; the faith of true believers and their union with Christ will be reaffirmed before the loyal universe, and the records of their sins will be blotted out."

b. The banishment of the scapegoat to the wilderness symbolizes Satan's millennial imprisonment on this desolated
earth, which begins at the Second Advent and coincides with the second phase of the final judgment, which takes place in
heaven (Rev. 20:4; 1 Cor. 6:1-3). This millennial judgment
involves a review of the judgment on the wicked and will benefit the redeemed by giving them insight into God's dealings with sin and those sinners who were not saved.

It will answer all the questions the redeemed may have about God's mercy and justice

c. The clean camp symbolizes the results of the third, or executive, phase of the judgment, when fire destroys the
wicked and cleanses the earth (Rev.20:11-15; Matt. 25:31-46,
2 Peter 3:7-13;