Chapter 6


THE SECOND ADAM AT HIS CROSS


In the last chapter we discussed the idea that the Son of man did not receive the title of the Second Adam until He was baptized by John and the voice from heaven was heard saying, "This is My beloved Son in whom I am well pleased." At this moment He was called the Son of God and the Son of man, as was the first Adam, when he was formed a full grown man, in the image and likeness of his Creator. When Yeshua was baptized, it foreshadowed or pointed to His death, burial and resurrection. He was anointed and was authorized to use the indwelling power of the Shekhinah to begin the restoration and the recreation of Adam and his descendants. He received the former rain of the Spirit during His three and one half year ministry. The power of the Spirit of Prophecy was manifested in the breathe of His mouth through the words He spoke. Yeshua either spoke and commanded a miracle to be wrought or He breathed upon them the breathe of Life and they received the power of the His Spirit. His words are the power of Salvation (Yeshuw'ah - Hebrew word for salvation, a feminine form of Yeshua, the Hebrew name Jesus).

During His ministry, from the time of His baptism up until the cross, Saviour was the only Source of the Holy Ghost's power, and that power was confined to His Person or Body Temple. There are several incidences to back this up. One of them is the transfiguration. It was not until after His death on the cross that the Holy Ghost was manifested as a separated Person, and the latter rain of power was given. Let us now look at the transfiguration to see how Yeshua displayed His inward glory to the disciples who were then present.


THE TRANSFIGURATION

"The Saviour has seen the gloom of His disciples, and has longed to lighten their grief by an assurance that their faith has not been in vain. Not all, even of the twelve, can receive the revelation He desires to give. Only three who are to witness His anguish in Gethsemane have been chosen to be with Him on the mount. Now the burden of His prayer is that they may be given a manifestation of the glory He had with the Father before the world was, that His kingdom may be revealed to human eyes, and that His disciples may be strengthened to behold it. He pleads that they may witness a manifestation of His divinity that will comfort them in the hour of His supreme agony with the knowledge that He is of a surety the Son of God and that His shameful death is a part of the plan of redemption.

"His prayer is heard. While He is bowed in lowliness upon the stony ground, suddenly the heavens open, the golden gates of the city of God are thrown wide, and holy radiance descends upon the mount, enshrouding the Saviour's form. Divinity from within flashes through humanity, and meets the glory coming from above. Arising from His prostrate position, Christ stands in godlike majesty. The soul agony is gone. His countenance now shines "as the sun," and His garments are "white as light."

"The disciples, awakening, behold the flood of glory that illuminates the mount. In fear and amazement they gaze at the radiant form of their Master. As they become able to endure the wondrous light, they see that Jesus is not alone. Beside Him are two heavenly beings, in close converse with Him. They are Moses, who upon Sinai talked with God; and Elijah, to whom the high privilege was given - granted to but one other of the sons of Adam - never to come under the power of death....

"Moses upon the mount of transfiguration was a witness to Christ's victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated without seeing death, represented those who will be living upon the face of the earth at Christ's second coming, and who will be 'changed, in a moment, in the twinkling of an eye, at the last trump;' when 'this mortal must put on immortality,' and 'this corruptible must put on incorruption.' 1 Cor. 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come 'the second time without sin unto salvation.' Heb. 9:28; Mark 8:38. The Saviour's promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature - Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.....

"But before the crown must come the cross. Not the inauguration of Christ as king, but the decease to be accomplished at Jerusalem, is the subject of their conference with Jesus....He had dwelt amid the love and fellowship of heaven; but in the world that He had created, He was in solitude. Now heaven sent its messengers to Jesus; not angels, but men who had endured sufferings and sorrows, and who could sympathize with the Saviour in the trial of His earthly life. Moses and Elijah had been colaborers with Christ. They had shared the longing for the salvation of men....

"Through being overcome with sleep, the disciples heard little of what passed between Christ and the heavenly messengers. Failing to watch and pray, they had not received that which God desired to give them,- a knowledge of the sufferings of Christ and the glory that should follow....Yet they received great light....They were 'eyewitnesses of His majesty' and they realized that Jesus was indeed the Messiah, to whom patriarchs and prophets had witnessed, and that He was recognized as such by the heavenly universe.

"While they were still gazing on the scene upon the mount, 'a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him.' As they beheld the cloud of glory, brighter than that which went before the tribes of Israel in the wilderness; as they heard the voice of God speak in awful majesty that caused the mountain to tremble, the disciples fell smitten to the earth. They remained prostrate, their faces hidden, till Jesus came near, and touched them, dispelling their fears with His well-known voice, 'Arise, and be not afraid.' Venturing to lift up their eyes, they saw that the heavenly glory had passed away, the forms of Moses and Elijah had disappeared. They were upon the mount, alone with Jesus." -- Desire of Ages, p. 420-425.

We are told by inspiration, that while Jesus prayed, the heavens opened and the golden gates of the city of God, Jerusalem, opened wide, and a holy radiance descended upon the mount, enshrouding the Saviour's form. Divinity from within flashes through humanity, and meets the glory descending from above. We are told in Galatians 4:26 that "Jerusalem which is above is free, which is the mother of us all," and we know that Jerusalem above is the city or the wife of the Father.

When Inspiration describes "the golden gates of the city of God are thrown wide," this is a figure of speech that compares "the city of God throwing wide her gates, and holy radiance descends enshrouding the Saviour's form," to the Divine Mother opening wide Her arms to embrace Her Son. As we read further we find that "divinity from within, the glory of the Holy Ghost, flashes through humanity, and meets the glory of the Mother descending from above." "His countenance shines" as the sun, "and His garments are "white as the light."

The glory He has veiled in humanity comes forth and shines as did the glory Adam had before he sinned. This glory is the righteousness of Christ shining forth for all to see. This radiance is the power of divinity and cannot be destroyed, for it is resurrection power and everlasting life.

As He was enshrouded by this dazzling radiance, Moses and Elijah appeared to talk with Him of His great sacrifice, and the price He would have to pay to redeem Adam and his descendants. No one on earth could understand the depth of the sacrifice He must make on man's behalf. Moses and Elijah appeared to help Him understand what He was about to fulfill by His death on the cross. Both men typified an aspect of the Second Adam; His humanity and His divinity.

Moses represented not only the righteous who would be resurrected, but he was a type of the Saviour, whose humanity would take on sin and become a sin offering for man. The sin offering must always die so that its blood might be shed for the remission of sin. Moses was a type of those that must die to receive their glorification through resurrection from sin and death. Moses asked an angry God to spare the lives of the sinful Israelites and take his life instead.

Elijah, on the other hand, represented those that are translated without seeing death and are alive and remain as such through their glorification. He also was a type of the Saviour, whose divinity became the live offering, which can not die or be destroyed by sin or death, but actually removes and destroys sin. This group symbolize the live offerings as the turtledove and the scapegoat. The turtledove is dipped in the blood of her slain partner dove, and set free into the wilderness. Likewise, on the Day of Atonement, the scapegoat has the sins of Israel placed upon it and is set free without the camp, in a wilderness place. The meaning of these sacrifices will be developed later.

After Christ received a deeper understanding of His sacrifice on the cross, a voice from the cloud of glory enshrouding Him was heard saying, "This is My beloved Son in whom I am well pleased; hear ye Him." His divine Mother embraced Him in the cloud of glory, a more brilliant glory than came from the cloud by day and the fire by night in the wilderness; a more brilliant glory than what shone from between the two cherubim above the mercy seat. This brilliance was the glory and power of the Father manifested in the presence of the Divine Mother. The glory in the cloud, in the pillar of fire and above the mercy seat was the lesser glory of the Son and the Holy Ghost.

Jesus was now ready to meet the challenge and purpose of His life as the Second Adam. As Adam had searched for a companion, so the Son of man desired His Helpmate and so was drawn to the cross of Calvary, where He would enter the Adamic deep sleep, and from His side would come forth His Second Self, the Mother of all living, the Person of the Holy Ghost.


THE SECOND ADAM'S PRAYER IN GETHSEMANE

"These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." -- John 17:1-5.

In these verses it is very obvious what the Son is asking His Father to do for Him - to glorify Him that He might give eternal life to as many as desire Her in their lives. He asked His Father to give Him the same glory He had before the world was. The Son wants to be crowned with the Helpmate He had in Heaven, the Person of the Holy Ghost, that They might recreate man and woman in Their perfect image and likeness. To receive His glorification, He must pay Adam's debt for willful transgression of the Law of God: die the second death on man's behalf.

Deciding to die eternally as a sinner in man's stead, caused the Son of man much agony of heart and consternation of soul while in the Garden of Gethsemane. Not knowing the full outcome and the victory of His death, caused the weight of our sin and woe to crush His heart - full of God's love - as He cried out, "Oh My Father, if this cup may pass away from Me, except I drink it, Thy will be done."

"As the Son of God in the Garden of Gethsemane bowed in the attitude of prayer, the agony of His spirit forced from His pores sweat like great drops of blood. It was here that the horror of great darkness surrounded Him. He was suffering in man's stead, as a transgressor of His Father's law. Here was the scene of temptation. The divine light of God was receding from His vision, and He was passing into the hands of the powers of darkness. In the agony of His soul He lay prostrate on the cold earth. He was realizing His Father's frown. The cup of suffering Christ had taken from the lips of guilty man, and proposed to drink it Himself, and, in its place, give to man the cup of blessing. The wrath that would have fallen on man, was now falling upon Christ." -- The Sufferings of Christ, p 17,18.

Let us now turn our attention to the cross of Calvary, the focal point of Christ's ministry. It is at the cross where Adam is recreated and God's law is vindicated. During the six hours Jesus hung on the cross, the whole Plan of Creation and the Plan of Salvation met their fulfillment, when these words, "It is finished" came forth from Our Saviour's lips with His last breathe. The Creator, the Second Adam, set free His creative power from His own earthen vessel, that He might re-create and glorify mankind in His own image and likeness; humanity filled with His divinity. Let us contemplate what transpired at the cross of Calvary.


THE ADAMIC DEEP SLEEP

"Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor, that He might redeem us from the condemnation of the law. The guilt of every descendent of Adam was pressing upon His heart. The wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. All His life Christ had been publishing to a fallen world the good news of the Father's mercy and pardoning love. Salvation for the chief of sinners was His theme. But now with the terrible weight of guilt He bears, He cannot see the Father's reconciling face. The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man. So great was His agony that His physical pain was hardly felt.

"Hope did not present to Him His coming forth from the grave a conqueror, or tell Him of the Father's acceptance of the sacrifice. He feared that sin was so offensive to God that Their separation was to be eternal. Christ felt the anguish which the sinner will feel when mercy will no longer plead for the guilty race. It was the sense of sin bringing the Father's wrath upon Him as man's substitute, that made the cup He drank so bitter, and broke the heart of the Son of God." -- Desire of Ages, p. 753.

"At the third hour, the time of the morning daily sacrifice in the temple, our Lord was hung on a tree between heaven and earth, offered as the lamb of God who taketh away the sins of the world. At the sixth hour, the sun refused to shine upon this awful scene. Complete darkness, like a funeral pall, enveloped the cross. 'There was darkness over all the land unto the ninth hour.'

"In that thick darkness God's presence was hidden. He makes darkness His pavilion, and conceals His glory from human eyes. God and His holy angels were beside the cross. The Father was with His Son. Yet His presence was not revealed. Had His glory flashed forth from the cloud, every human beholder would have been destroyed. And in that dreadful hour Christ was not to be comforted with the Father's presence.

"In the thick darkness, God veiled the last human agony of His Son. All who had seen Christ in His suffering had been convicted of His divinity. That face, once beheld by humanity, was never forgotten. The face of Christ revealed innocence, serenity, benevolence, - the image of God. But His accusers would not give heed to the signet from heaven. Through long hours of agony Christ had been gazed upon by the jeering multitude. Now He was mercifully hidden by the mantle of God. " -- Desire of Ages p. 754.

The Father and the Mother came down to earth to be beside Their Son. They had come to re-create the Second Adam. When the first Adam was created in the image of his Creator, he was both male and female in one being. He was then put into a deep sleep, and a rib was taken from his side, from which his Two Creators fashioned Eve his helpmate. The Son of God, the Second Adam, was about to be put into a deep sleep, the sleep of eternal death, and from His pierced side the Father and the Mother were to bring forth His Divine Spirit and Second Self, the Second Eve, the Holy Ghost. The Son of man did not fully understand this wonderful plan to bring forth Salvation from His very Being. He only knew that He must die as the Lamb of God and take away the sins of the world, so that humanity would be redeemed and glorified. In pure child-like faith He submitted Himself to fulfill His Father's Great Plan, as Isaac did centuries before.

As the Second Adam hung on His cross, He shared the loneliness of the first Adam. Both desired to be glorified and have a companion or helpmate that was a second self or soul mate. Both desired to be fruitful and multiply their own image. Both understood that this could only be accomplished through another who possessed the power to create and form life within their being. The Mother of all living was about to be manifested from the Creator's side. He was about to be rent in twain, that She would come forth to overcome sin and death and restore what the first Eve forfeited to Satan. What was lost in Eden was to be restored to man and woman by their Creators and their Redeemers, Christ and the Holy Ghost, the Second Adam and the Second Eve.

The Second Adam's humanity became sinful flesh. He had become of the earth. His countenance and His flesh were so marred by the sins of humanity that He was beyond recognition. The Son of God was enshrouded by the "mantle of God" as the Light left His sin darkened soul. He felt the Presence of God slipping away from His Person as the Life within was displaced by the weight of the sins of the world.


"MY FATHER, MY MOTHER, WHY HAVE YOU FORSAKEN ME?"

"At the ninth hour the darkness lifted from the people, but still enveloped the Saviour. It was a symbol of the agony and horror that weighed upon His heart. No eye could pierce the gloom that surrounded the cross, and none could penetrate the deeper gloom that enshrouded the suffering soul of Christ. The angry lightnings seemed to be hurled at Him as He hung upon the cross. Then 'Jesus cried with a loud voice, saying, EloiEloi, lama sabacthani?' 'My God, My God, why hast Thou forsaken Me?" -- Desire of Ages, p 754.

When Jesus cried out, "My God, My God why hast Thou forsaken Me?" He was crying out to His Father and to His Mother. He no longer felt Their spiritual presence. They could not stand to look upon Their Son, to see how the defilement of sin so marred the express image of the Father. Adam's sin caused him to forfeit the covering of light and glory. The Second Adam was slowly loosing the Glory He had within. The power of Light and Life could no longer sit on the mercy seat in the Living Tabernacle of God. His Body Temple was defiled with the sins of humanity. The Shekinah Glory, veiled by His flesh at birth, was about to depart from His defiled temple. The "Angel of Mercy was about to take Her flight" and depart from Her Golden Throne in the most holy place of the Living Tabernacle of God.

"When the darkness lifted from the oppressed spirit of Christ, He revived to a sense of physical suffering, and said, 'I thirst.'" -- Desire of Ages, p 754.

This plea indicated that the water of life, the Holy Ghost, was slowly draining out of His earthen vessel. His humanity could no longer maintain under the burden of the sins of the world. His strength was dissipating quickly, as He began to fall into His Adamic deep sleep.


"IT IS FINISHED"

"The Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem...Suddenly the gloom lifted from the cross, and in clear, trumpetlike tones, that seemed to resound throughout creation, Jesus cried, 'It is finished. Father, into Thy hands I commend My spirit.' A light encircled the cross, and the face of the Saviour shone with a glory like the sun. He then bowed His head upon His breast, and died." -- Ibid. p 756.

"When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost." -- John 19:30.

The preceeding Scripture tells us that He gave up the ghost. In the New King James it says, " His spirit". When the fullness of the time came, at the ninth hour, the time of the evening sacrifice, the Son of Elohiym (God), the Second Adam, willingly gave His Spirit up to the Father. If the Son of God was to die, He had to give up the very Life within Him. Since He was the Son of God, the express image of His Father, and the fullness of the Godhead bodily, He possessed divinity in His humanity. The Divine Presence or the Shekhinah dwelt within his Body Temple and gave Him eternal Life. If the Son took the second death in man's behalf, then He must have died the second death for us. If this be so, then, He gave up the Holy Ghost or His Spirit. He gave up His Divinity and His eternal Life!!


DEITY DID NOT DIE

"Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended into one person - the fullness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity (the Holy Ghost - the live offering) did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation (Yeshuw'ah - the Holy Ghost) proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood.

"This is a great mystery, a mystery that will not be fully, completely understood in all its greatness until (the voice of the seventh Angel sounds just before) the translation of the redeemed shall take placeThen the power and greatness and efficacy of the gift (Grace - the Divine Presence) of God to man will be understood. But the enemy is determined that this gift (the person and work of the Holy Ghost) shall be so mystified that it will become as nothingness." -- Letter 280, 1904, 7A Bible Commentary, p 1113 (parentheses supplied).

The Second Adam willingly fell into a deep sleep, the sleep of eternal death. The Saviour said,"I have the power to lay down My life and to take it up again. I am the resurrection and the life." The Life that was within Him was the Light of men. It was the power used by the Creator to fashion the whole creation. The power of Life and Love was His Own, unborrowed and underived. Only He could give It up, into the Father and Mother's hands, for Them to fashion for Him a Helpmate, His Second Self, Eve, the Mother of all Living, the Person of His Shekhinah Glory.

The light that shone from His face as He bowed His head and died, testified that the Shekhinah Glory came forth from His body temple. His humanity died under the weight of our sin, but His Divinity, the Divine Presence, can never die! He set His Spirit free that through Her He could overcome Satan, sin and death. How else could He die and live at the same time? His humanity took on the corruption of sin and became the sin offering, that must die but His Divinity could not succumb to the influence of sin and death. It is through His Divinity that He had victory over Satan, sin and the grave.

"I am the resurrection, and the life.' This language can be used only by the Deity. All created things live by the will and power of God. They aredependent recipients of the life of the Son of God. However able and talented, however large their capabilities, they are replenished with life from the Source of all Life. Only He who alone hath immortality, dwelling in light and life, could say, 'I have the power to lay down my life, and I have the power to take it again.' All human beings in our world take their life from Him. He (She) is the spring, (He) the fountain of life." -- Manuscript 131, 1897; 7A Bible Commentary, p 1113 (parentheses supplied)

"I am the resurrection, and the life." He who had said, "I lay down my life, that I might take it again," came forth from the grave to life that was in Himself. Humanity died: divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.

"All created beings live by the will and power of God. They are recipients of the life of the Son of God... they are replenished with life from the Source of life. He is the spring, the fountain of life... Christ was invested with the right to give immortality. The life which He had laid down in humanity, He again took up and gave to humanity. 'I am come,' He says, 'that they might have life, and that they might have it more abundantly.'" -- Youth Instructor, Aug. 4, 1898

The Plan of Salvation was now established in the earth through Yeshua the Messiah, who offered Himself as the prototype and example. He demonstrated to the sons of Adam how their glory would be restored. If they would allow themselves to be put into a deep sleep, and die to self, His Spirit would resurrect from their sinful flesh, a righteous and holy adam, a son of God.


A FOUNTAIN OPENED FOR THE HOUSE OF DAVID

"Whosoever drinketh of the water that I shall give him shall never thirst" - never crave the world's advantages and attractions - "but the water that I shall give him shall be in him a well of water springing up into everlasting life." -- 7A Bible Commentary, p 1134.

"You must seek to have an indwelling Saviour (the Shekhinah), who will be to you as a well of water, springing up unto everlasting life. The water of life, flowing from the heart always waters the hearts of others." -- Ibid p 1134.

"A Revelation of Grace. - The water that Christ referred to was the revelation of His grace in His Word. His Spirit, His teaching, is as a satisfying fountain to every soul... In Christ is fullness of joy forevermore... Christ's gracious presence in His Word (the Spirit of Prophecy) is ever speaking to the soul representing Him as the well of living water to refresh the thirsting. It is our privilege to have a living, abiding Saviour. He is the source of spiritual power implanted within us, and His influence will flow forth in words and actions, refreshing all within the sphere of our influence, begetting in them desires and aspirations for strength and purity, for holiness and peace, and for that joy which brings with it no sorrow. This is the result of an indwelling Saviour." -- Ibid p 1134

The Second Adam was a well filled with the Water of Life. He was the source; a fountain from which flowed the healing and purifying waters of His Grace. His indwelling Spirit was a reservoir of eternal power and life. Abiding in Yeshua the Messiah was His indwelling Saviour, the Person of the Holy Ghost, without whose gracious Presence, even He the Son of God, would have succumbed to sin and eternal death.

From our Saviour's pierced side flowed two separate and distinct streams; one of blood, the other of water. What a remarkable coincidence that an opening is made in the Second Adam's side. After He fell into the sleep of death, a fountain is opened for the House of David for our sin and uncleanness. These two separate and distinct streams, one of blood and one of living waters, represent our two sacrifices; the sin offering by the blood of the dead offering, and the peace offering by the living waters or the life of the live offering. Both the Messiah and His Shekhinah are symbolized by this fountain which is full of living waters to cleanse sin and its uncleanness.

The guilt of sin is transferred from the sinner to the sacrifice, and then, through the blood, it is placed on the sanctuary, as a record of the sin upon the veil of the Sanctuary. The record of the sin placed in the sanctuary causes the sanctuary to be made unclean; therefore, the sanctuary must be cleansed from the stain or the uncleanness of the blood, representing the record of sin. On the Day of Atonement all the uncleanness on the altar, the floor, and the veil is washed away by water (a symbol of the Holy Ghost, the live offering), not blood (symbol of the Lamb of God, the sin offering). The "veil of the temple, a strong, rich drapery had been renewed yearly." (7A BC, p 1107)

"Important truths concerning the atonement are taught by the typical service. A substitute was accepted in the sinner's stead; but the sin was not cancelled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By offering of blood the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; BUT HE WAS NOT YET ENTIRELY RELEASED FROM THE CONDEMNATION OF THE LAW. On the Day of Atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon the mercy seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat (live offering), he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people." -- The Great Controversy, p 420.


THE SCAPEGOAT IN THE TYPE

"And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 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 in all their sinsputting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

"And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. And the fat of the sin offering shall he burn upon the altar.

"And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp." -- Lev iticus 16:21-28

The definition of Scapegoat in the Strong's Concordance is as follows: #H5799. 'aza'zel, az-aw-zale'; from #H5795 and #H235; goat of departure; the scapegoat:- scapegoat. #H5795. 'ez, aze; from #H5810; a she-goat (as strong), but masculine in the plural (which also is used elliptically for goats' hair): - (she) goat, kid.

This definition points out two very interesting aspects of the scapegoat that must be considered to truly understand the role that is played by this sacrifice in the atonement. The first aspect is that the scapegoat in the singular form takes on the feminine gender and is called a she-goat. And secondly, when it is in the plural form it takes on the masculine gender as in goats' hair, etc.

Here we have some what of a riddle. In the Hebrew language, you have two genders, the masculine and the feminine. When describing a group of girls, the word for group would be in the feminine form. But, if you introduced one male into that group, you would refer to that same group in the masculine form.

In the case of the Scapegoat, the one goat by herself is refered to as a feminine sacrifice. But when the priest places the sins of the congregation upon the head of this goat, she becomes the "corporate representative" and "sin bearer" of the whole House of Israel. It is at this point that the Scapegoat takes on a plural masculine form as she bears the collective repented sins of Israel and carries them into the wilderness where they are finally placed upon Satan (masculine form).


THE TWO GOATS -- ONE DIES THE OTHER LIVES

To follow the prophetic pattern established in the typical Day of Atonement, the latter day Scapegoat must represent Christ the Word in a message that depicts the feminine singular aspect of the live offering and its ability to remove sin and uncleanness from the congregation. The latter rain message of the Shekhinah, the Holy Ghost, The Living Waters Branch of Righteousness completely fulfills all of these characteristics.

As the Plan of Salvation is studied we see that atonement for our sin and uncleanness can be made only by the blood of Yeshua and the living waters of the Holy Ghost. At the crucifixion of our Lord there was a fountain opened for the House of David. From His side " two distinct streams" poured forth -- one of blood, the other of water. These two streams represent the instrumentality by which our sins are to be: 1) tranferred to the sanctuary by the blood of the sin offering; and 2) removed from our record through the cleansing of sin's uncleanness by the waters of separation as represented by the live offering.

There are two goats presented on the Day of Atonement. The one is called the Lord's goat and is for a sin offering. It must die and it's blood taken into the Holy of Holies where it is placed on the horns of the Altar and sprinkled on the Mercy Seat to make atonement for the "corporate sins" of the congregation. The other goat is a live offering called "the goat for Azazel", or "the goat for departure". This scapegoat is referred to as a she-goat before the sins of the congregation are placed upon it.

After the high priest applies the blood of the goat for the Lord to the Altar of Incense and sprinkles it upon the Mercy Seat, he then pours out the rest of the blood by the Altar. Having made atonement, he takes the sins upon himself and walks out of the Holy of Holies to the door of the Outer Court carrying the sins of the congregation to the Scapegoat. The high priest was a type of The Branch our antitypical High Priest Who makes the Final Atonement.

Since the priest represents the people he must take upon himself their sins. He confesses or tranfers the sins of Israel to the head of the scapegoat. This goat now becomes the living channel through which the children of God accomplish their "corporate" cleansing and are separated from their sins. As a result the she-goat now becomes the "corporate representative" of the House of Israel, and thus, takes on a plural masculine form as (s)he is led by a fit man to a place that is uninhabited and set free to take the sins of Israel away from the camp or congregation.


THE TWO BIRDS -- ONE SLAIN THE OTHER SET FREE

This same symbolism is described in the sacrifice of the two of turledoves (a pair) as found in Leviticus chapter 14. Inspiration states the following about this sacrifice:

"The wonderful symbol of the living bird dipped in the blood of the slain bird and then set free to its joyous life, is to us the symbol of the atonement. There were death and life blended, presenting to the searcher for truth the hidden treasure, the union of the pardoning blood with the resurrection and life of the Redeemer. The bird slain was over living water; that flowing stream was a symbol of the ever flowing, ever cleansing efficacy of the blood of Christ, the Lamb slain from the foundation of the world, the fountain that was open for Judah and Jerusalem, wherein they may wash and be clean from every stain of sin. We are to have free access to the atoning blood of Christ. This we must regard as the most precious privilege, the greatest blessing ever granted to sinful man. And how little is made of this great gift! How deep, how wide and continuous is this stream! (The Living Waters Branch of Righteousness - Ezekiel 47) To every soul thirsting after holiness there is repose, there is rest, there is the quickening influence of the Holy Spirit, and then the holy, happy, peaceful walk and precious communion with Christ. Then, oh then, can we intelligently say with John, "Behold the Lamb of God, that taketh away the sin of the world." -- (Letter 87, 1894) 7 A Bible Commentary p 1111.

The above reference clearly defines the work of the atonement. A "sin offering" is sacrificed and its blood shed. The blood represents the life of the substitute given to atone for sin. The life (water) is in the blood. The blood then becomes the means by which sin is tranferred from the sinner andrecorded in the Sanctuary. The living water which is a symbol of the ever flowing efficacy (effectiveness) of the blood is the means by which sin and its stain is removed. Through the live bird dipped in the blood (sin record) and set free, we see a clearer picture of the finishing work of the atonement. The record of sin is placed upon the live offering which is then set free to take away the sin of the people. This atoning work can be paralleled to the offering of the two goats on the Day of Atonement. The one dies and sheds its life blood to pay the debt for sin. The other lives to take on sin and carry it to a far off place away from the people. In this wilderness place away from the people the Lord ultimately deals with their trespass and destroys its influence and stain -- sin and uncleanness. He then places all the guilt of repented sin upon Lucifer, the originator of sin who will be eternally destroyed along with all his wicked sympathizers.

"There were death and life blended, presenting to the searcher for truth the hidden treasure, the union of the pardoning blood with the resurrectionand life of the Redeemer." Ibid.

The live offering represents that which could not be subjected to sin and death in our Redeemer -- His resurrection power and eternal life -- the Shekhinah. While on the cross Yeshua cried, "It is finished! Father, unto Thee I commend My Spirit." He bowed His head and He gave up the ghost -- the Holy Ghost. Like the first Adam, the Second Adam fell into a deep sleep -- the sleep of eternal death. When He gave up the ghost He set free the Divine Presence -- His creative power and eternal life.

When He gave His eternal Spirit up to the Father, Yeshua the son of man died in the place of mankind. From His Body Temple the Creator and Redeemer -- freely gave up His creative power and eternal Life as His Shekhinah Glory came forth leaving Him in the sleep of eternal death. The Person of the Holy Ghost came forth as a separated Being, like Eve came forth from Adam's side.

The Holy Ghost "dipped" in Yeshua's blood interceded on His behalf before the Father's Throne. The Son had unselfishly paid the price for man's transgression by giving up His eternal Life to the Father that He might give it to man. His blood paid the price for humanity's sins. The Father accepted His/Her sacrifice and sent the Shekhinah back to the earth to remove the curse of man's sin and uncleanness from off of His Son -- the Body Temple of the His Divine Presence and Glory.

Yeshua was raised from His sleep of eternal death by the same power that He had freely given to His Father. The curse of sin and its uncleanness was broken. Atonement was made. The live offering removed sin and its uncleanness from Yeshua, who was the fullness of the Godhead in His Body Temple. Both the turtledove dipped in the blood and the scapegoat are set free thus, symbolizing the atoning and cleansing power of the live offering -- the Divine Presence, the Shekhinah Glory.

"The wonderful symbol of the living bird dipped in the blood of the slain bird and then set free to its joyous life, is to us the symbol of the atonement... a symbol of the ever flowing, ever cleansing efficacy of the blood of Christ, the Lamb slain from the foundation of the world, the fountain that was open for Judah and Jerusalem, wherein they may wash and be clean from every stain of sin." -- Ibid.


THE ANGEL OF JUSTICE AND THE ANGEL OF MERCY

Justice and mercy are also symbolized by these two distinct streams and two sacrifices. Justice requires blood through the death of a victim to pay the debt for breaking the law, but mercy offers cleansing through a new and living way. Even the Saviour needed to receive cleansing from our sins. He was restored and glorified to newness of life through the cleansing stream of the water of Life, the water of separation and purification brought to Him by the Angel of Mercy. The Shekhinah was His indwelling Saviour. The Lord freely and willingly took upon Himself the curse of our sins. He realized that in doing so He would bring reproach upon the Divine Presence within Himself. He lovingly set His Spirit free and Her departure caused the death of our Creator. But when the Divine Presence returned She caused our sin and uncleanness to flee from His Body Temple, and restored to Him eternal life and righteousness. The Angel or Messenger of Mercy who greeted the Second Adam, on the first day of the week, with the words, "Arise, Thy Father calleth Thee," was none other than His Second Self, the Second Eve, His Shekhinah Glory. She came to cleanse Him from our sin and uncleanness and to return unto Him a hundredfold what He had freely given up in man's behalf. Thus the Angel of Justice and the Angel of Mercy kissed One Another.

Our Lord said, "I have the power to lay down My Life and to take It up again. No man takes My Life away from Me. I freely give it up. I Am the Resurrection and the Life." How else could the same Being truly die mentally, physically, and spiritually and still say He can take up His life again!!? This can only be accomplished if a second self is brought forth, as was the case of Adam and Eve. The Second Adam and the Second Eve established the Plan of Salvation in the earth as it was in heaven.

The Creator had to literally die (physically, mentally and spiritually) as in the second death, or Satan would have controverted His sacrifice on man's behalf and claimed it was not sufficient to pay man's debt.. The law of God says,"The wages of sin is death." This means eternal death if we do not repent of our sins. The Lamb of God took upon Himself all repented sins from all ages and He died that these sins might be cleansed from the record of Adam and his descendants. Those that do not accept His sacrifice and acknowledge Him as their personal Sacrifice and Redeemer, do not benefit from His substitutionary work in the Atonement during the time of Judgment.

The Messiah was resurrected and restored to newness of Life, regaining His glory and immortality. The sins that put Him into the grave were removed and destroyed by the power of His Shekhinah Glory. This is the new and living way . Through Her Grace and Mercy we are to come before His Judgment Throne. Grace and Mercy are names that depict the intercessory work of the Shekhinah, the One Who sits upon the Throne in the Sanctuary on Her seat of mercy above the Ark of the Covenant.

The Shekhinah Glory, the Presence of the Lord, sits with Him on the Judgment Throne. The Father has given all power and authority and judgment unto His Son. Therefore, it is through the Son's merits and example that we are judged, since He was in all points tempted as we are. The same Grace that was given to the Only Begotten of the Father is given to us when we are born again. The power of His indwelling Spirit allows us to come boldly before His Throne of Judgment through the intercession of the Angel of Mercy to ask for pardon in our repentance.

When we " by the mercies of God, present our bodies a living sacrifice, holy, acceptable unto Him, which is our reasonable service," Rom 12:1, we are granted Mercy. As we drink of the Water of Life freely, She washes us by the water of separation (Numbers 19) and we are given Newness of Life.

Both Justice and Mercy sit on the throne. Yeshua represents Justice as the sin offering required by the Law of God. The Shekhinah represents Mercy as the live offering, the pardoning gift of God's Grace, found in the Righteousness of Christ in the Law -- the Law of the Spirit of Life in Christ Jesus.

"Through Jesus, God's mercy was manifested to men; but mercy does not set aside justice. The law reveals the attributes of God's character, and not a jot or tittle of it could be changed to meet man in his fallen condition. God did not change His law, but He sacrificed Himself, in Christ, for man's redemption. ' God was in Christ, reconciling the world unto Himself.' -- 2 Corinthians 5:19.

"The law requires righteousness, -- a righteous life, a perfect character; and this man has not to give. He cannot meet the claims of God's holy law. But Christ, coming to the earth as man, lived a holy life, and developed a perfect character. These He offers as a free gift to all who will receive them. His life stands for the life of men. Thus they have remission of sins that are past, through the forbearance of God. He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty. Thus the very righteousness of the law is fulfilled in the believer in Christ. God can 'be just, and the justifier of him which believeth in Jesus.' Romans 3:26.

"God's love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love. It had been Satan's purpose to divorce mercy (Holy Ghost) from truth and justice (Jesus). He sought to prove that the righteousness of God's law (Christ) is an enemy to peace (Holy Ghost). But Christ shows that in God's plan (Plan of Salvation) they are indissolubly joined together; the one cannot exist without the other. 'Mercy and truth are met together; righteousness and peace have kissed each other.' Psalm 85:10.

"By His life and His death, Christ proved that God's justice did not destroy His mercy, but that sin could be forgiven, and that the law is righteous, and can be perfectly obeyed (through the power of the indwelling Spirit of Christ, the Holy Ghost). Satan's charges were refuted. God had given man unmistakable evidence of His love.

"Another deception was now to be brought forward. Satan declared that mercy destroyed justice, that the death of Christ abrogated the Father's law. Had it been possible for the law to be changed or abrogated, then Christ need not have died. But to abrogate the law would be to immortalize transgression, and place the world under Satan's control. It was because the law was changeless, because man could be saved only through obedience to its precepts, that Jesus was lifted up on the cross. Yet the very means by which Christ established the law Satan represented as destroying it. Here will come the last conflict of the great controversy between Christ and Satan.

"Of the great apostate power which is the representative of Satan, it is declared, 'And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.' Dan 7:25... The warfare against God's law, which was begun in heaven, will be continued until the end of time. Every man will be tested. Obedience or disobedience is the question to be decided by the whole world. All will be called to choose between the law of God and the laws of men. Here is the dividing line. There will be but two classes. Every character will be fully developed; and all will show whether they have chosen the side of loyalty or that of rebellion." -- The Desire of Ages, p 762-763.


LIFE IN THE DEATH OF JESUS

"The plan of salvation, making manifest the justice and love of God, provides an eternal safeguard against defection in unfallen worlds, as well as among those who shall be redeemed by the blood of the Lamb. Our only hope is perfect trust in the blood of Him who can save to the uttermost all that come unto God by Him. The death of Christ on the cross of Calvary is our only hope in this world, and it will be our theme in the world to come. The gift (Grace) of God in (indwelling) His beloved Son was the expression of an incomprehensible love. It was the utmost that God could do to preserve the honor of His law, and still save the transgressor. Why should man not study the theme of redemption? It is the greatest subject that can engage the human mind. If man would contemplate the love of Christ, displayed in the cross, their faith would be strengthened to appropriate the merits of His shed blood, and they would be cleansed and saved from sin." -- Signs of the Times, Dec. 30, 1889.


LIGHT FROM THE CROSS

"Without the cross, man could have no connection with the Father. On it hangs our every hope. In view of it the Christian may advance with the steps of a conqueror; for from it streams the light of the Saviour's love. When the sinner reaches the cross and looks up to the One who died to save him, he may rejoice with fullness of joy; for his sins are pardoned. Kneeling at the cross, he reached the highest place to which man can attain. The light of the knowledge of the glory of God is revealed in the face of Jesus Christ; and the words of pardon are spoken: Live, O ye guilty sinners, live. Your repentance is accepted; for I have found a ransom.

"Through the cross we learn that our heavenly Father loves us with an infinite and everlasting love, and draws us to Him with more than a mother's yearning sympathy for a wayward child. Can we wonder that Paul exclaimed, "God forbid that we should glory, save in the cross of Jesus Christ?" It is our privilege to glory in the cross of Calvary, our privilege to give ourselves wholly to Him who gave Himself for us. Then with the light of love that shines from His face (the radiant glory of the Shekhinah) on ours, we shall go forth to reflect it to those in darkness." -- Review & Herald, April 29, 1902


LOVE IS STRONGER THAN DEATH

"Jesus placed the cross in line with the light coming from heaven, for it is there that it shall catch the eye of man. The cross is in direct line with the shining of the divine countenances (the Father and Mother), so that by beholding the cross men may see and know God and Jesus Christ, whom He hath sent. In beholding God we behold the One who poured out His soul (His Spirit) unto death... To the world the cross is the incontrovertible argument that God is truth and light and love." -- Signs of the Times, March 7, 1895.


THE SCIENCE OF REDEMPTION

"The scheme of redemption far exceeds the comprehension of the human mind. The great condescension on the part of God is a mystery that is beyond our fathoming. The greatness of the plan cannot be fully comprehended, nor could infinite Wisdom (Divine Mother) devise a plan that would surpass it. It could only be successful by the clothing of divinity with humanity, by Christ becoming man, and suffering the wrath which sin has made because of the transgression of God's law. Through this plan the great, the dreadful God can be just, and yet be the justifier of all who believe in Jesus, and who receive Him as their personal Saviour. This is the heavenly science of redemption, of saving men from eternal ruin, and can be carried out only through the incarnation of the Son of God in humanity, through His triumph over sin and death (through the power of His Shekhinah Glory), and in seeking to fathom this plan all finite intelligences are baffled." -- Letter 43, 1895.


THE RAINBOW SHOWS THE RIGHTEOUSNESS OF CHRIST, MERCY, and JUSTICE

"In the rainbow above the throne is an everlasting testimony that 'God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish....' Whenever the law is presented before the people, let the teacher of truth point to the throne (of Judgment) arched with the rainbow of promise, the righteousness of Christ. The glory of the law is Christ; He came to magnify the law, and to make it honorable. Make it appear distinct that mercy and peace have met together in Christ, and righteousness (the Shekhinah) and truth (Yeshua the Word) have embraced each other....

"As the bow in the cloud is formed from the union of the sunlight (Son's Light) and the shower (latter rain of the Spirit), so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice (legal aspect of the law) alone that is to be maintained; for this would eclipse the glory (Shekhinah - love and mercy) of the rainbow of promise above the throne; men could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God. It is the mingling of judgment and mercy that makes salvation complete. It is the blending of the two that leads us, as we view the world's Redeemer, and the law of Jehovah, to exclaim, 'Thy gentleness has made me great.'" -- Review & Herald, Dec. 13, 1892 (parentheses supplied)


THE RIGHTEOUSNESS OF CHRIST IN THE LAW AND THE GOSPEL

"The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiledindistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law... Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulnessHe took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world.

"It was seeing the object of that which was to be done away, seeing Christ as revealed in the law, that illumined the face of Moses. The ministration of the law, written and engraved in stone, was a ministration of death. Without Christ, the transgressor was left under its curse, with no hope of pardon. The ministration had of itself no glory, but the promised Saviourrevealed in the types and shadows (Two turtle doves, the two goats) of the ceremonial law, made the moral law glorious (full of the Shekhinah Glory).

"Paul desires his brethren to see that the great glory (the Shekhinah) of a sin-pardoning Saviour gave significance to the entire Jewish economy. He desired them to see also that when Christ came to the world, and died as man's sacrifice, type met antitype.

"After Christ died on the cross as a sin offering, the ceremonial law (of sacrificial offerings) could have no force. Yet it was connected with the moral law, and was glorious. The whole (ceremonial system) bore the stamp of divinity, and expressed the holinessjustice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life-giving, sanctifying Spirit to all who believe? The moral law was never a type or a shadow. It existed before man's creation, and will endure as long as God's throne remains. God could not change nor alter one precept of His law in order to save man; for the law is the foundation of His government. It is unchangeable, unalterable, infinite, and eternal. In order for man to be saved, and for the honor of the law to be maintained, it was necessary for the Son of God to offer Himself as a sacrifice for sin. He who knew no sin became sin for us. He died for us on Calvary. His death shows the wonderful love of God for man, and the immutability of His law." -- 1 Selected Messages, pp 237-238

"Christ bore the curse of the law, suffering its penalty, carrying to completion the plan whereby man was to be placed where he could keep God's law, and be accepted through the merits (the power of the Shekhinah) of the Redeemer; and by His sacrifice glory (the Shekhinah) was shed upon the law. Then the glory (the live offering - the Shekhinah) of that which is not to be done away -- God's law of ten commandments, His standard of righteousness -- was plainly seen by all who saw to the end of that which was done away (the sacrifice of animals -- taking the life of a victim for the remission of sin; He died once and for all).

"We all, with open face beholding as in a glass (mirror) the glory of the Lord (the Shekhinah), are changed into the same image (character by becoming a living sacrifice) from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18). Christ is the sinner's advocate. Those who accept His gospel (good news) behold Him with open face. They see the relation of His mission (to baptize us with the Holy Ghost and with fire) to the law, and they acknowledge God's wisdom and glory (Divine Mother) as revealed by the Saviour (through the Daughter of the Shekhinah)....

"The Glory of Christ is revealed in the law (the ceremonial law), which is a transcript of His character (the righteousness of the Saviour), and His transforming efficacy (power of the indwelling Spirit) is felt upon the soul until men become changed to His likeness. They are made partakers of the divine nature, and grow more and more like their Saviour, advancing step by step in conformity to the will of God, till they reach perfection.

"The law (moral) and the gospel (good news of the ceremonial law) are in perfect harmony. Each upholds the other. In all its majesty the law confronts the conscience, causing the sinner to feel his need of Christ as the propitiation for sin. The gospel recognizes the power and immutability of the law. "I had not known sin, but by the law," Paul declares (Rom. 7:7). The sense of sin, urged home by the law, drives the sinner to the Saviour. In his need man may present the mighty arguments furnished by the cross of Calvary. He may claim the righteousness of Christ; for it is imparted to every repentant sinner (through the Holy Spirit). God declares, "Him that cometh to me I will in no wise cast out" (John 6:37). "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (through His indwelling Spirit) (1 John 1:9). -- 1 Selected Messages, pp 240-241, (parentheses and emphasis supplied)

© Charles Pace 2016