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Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [ and] two months.
Rev 11:3  And I will give [ power] unto my two witnesses, and they shall prophesy a thousand two hundred [ and] threescore days, clothed in sackcloth.

Introduction

We cannot begin our study of this 11th chapter without reminding ourselves of how chapter ten ends.

Rev 10:10  And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Rev 10:11  And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

So John takes the little book, which we have established to be Christ and His words in us, and He eats the little book which, while sweet in his mouth becomes bitter in his belly. Then He is told that he will yet prophecy before many people, nations and tongues and kings.
It is immediately after this statement that John is told to measure the temple, but leave out the court of the temple because it will be trodden under foot by the Gentiles for 42 months. It is at this juncture that the two witnesses are introduced into our narrative, and we are told they will witness for 1260 days, which just happens to be another way of saying 42 months.
If all we see in all of this is the symbols, then we will never understand the message contained in the symbols. But we know that the angel who hands John the little book is Christ. We know that the little book is Christ’s words. We know that eating those words is the symbol of believing and living those words. We know that John is the symbol for all of God’s elect who do prophesy before this world. We know that his mouth is our mouth if we are His elect. We know that the mouth speaks what comes from the heart. We know that the belly is our old fleshly desires until our desires become Christ’s desires:

Rom 16:18  For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
Joh 7:38  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
Mat 12:34  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
Mat 15:18  But those things which proceed out of the mouth come forth from the heart; and they defile the man.

Rev 10 ends with John eating the words of the little book. The little book is sweet in his mouth and bitter in his belly. John and the angels of this prophesy symbolize us.

Rev 19:10  And I fell at his feet to worship him. And he said unto me, See [ thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

… and he is told that he will now prophesy for Christ, the words of this little book full of lamentations, mourning and woe. “The testimony of Jesus Christ, is the spirit of prophecy… You must prophecy again before many peoples, and nations, and tongues, and kings” demonstrates that it is the words of this little book which will come out from our our mouths and which are “bitter in our bellies” as we experience the “hatred of all men” as they hear these words of “lamentations, mourning and woe” which we ourselves have lived. Yet they are at the same time “rivers of living waters” coming straight from the river of Life, which is Christ, who gave this little book to us. If we are in Him, we are both the books out of which we are judged (Rev 20:12) and rivers of living waters (Joh 7:38).
This eleventh chapter of Revelation gives us a heads up on what we can expect when we “prophecy before many people.”
The symbols of the first verse are 1) a reed like a rod, 2) the temple of God, 3) the altar of God, 4) them that worship in that temple.

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

The symbols of the second verse are 5) the court without the temple, 6) the Gentiles, 7) the holy city and 8) forty and two months.

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [ and] two months.

The symbols of the third verse are 9) My two witnesses, 10) a thousand two hundred and three score days, and 11) clothed in sackcloth.

Rev 11:3  And I will give [ power] unto my two witnesses, and they shall prophesy a thousand two hundred [ and] threescore days, clothed in sackcloth.

1) A reed like a rod

“A reed” is found here in this prophecy twice, and both entries are in reference to a measuring device.

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
Rev 21:15  And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

“A rod” is used in scripture as connoting discipline, an authority. Here is a typical verse using this same Greek word.

1Co 4:21  What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Paul is not contrasting a rod with love. As any parent with their children, he simply does not enjoy having to discipline his children when he first gets home from work. Here is how a rod is part of love, just as discipline is a very necessary part of love.

2Sa 7:14  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:
2Sa 7:15  But my mercy shall not depart away from him, as I took [ it] from Saul, whom I put away before thee.
Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

This is the word used to describe the rulership of God’s elect during the millennium.

Rev 2:26  And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
Rev 2:27  And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

So a rod signifies discipline and chastening. But in the verse under consideration, it is mentioned in conjunction with a measuring reed, “a reed like unto a rod”. In other words, Christ and His Words are our measuring reed, and if we do not measure up to those words, we are being measured or disciplined. That is why is is called “a reed like unto a rod”. This “reed like a rod” signifies “chastening with the rod” as contrasted with the reed with which the holy city is measured.

Rev 21:15  And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

Here is the setting for this verse:

Rev 21:1  And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Rev 21:2  And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Rev 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God [ is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [ and be] their God.
Rev 21:4  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

The rod and the discipline are now past, and the reed is not “like unto a rod.” Rather it is now “a golden reed to measure the city”.
In the verse here in chapter 11 it is “a reed like unto a rod” because the struggles against our old man and the doctrines of Babylon in this life are in full bloom.

2) The temple of God

John, the symbol of all those to whom it is given to keep the sayings of the prophecy of this book, is given “a reed like unto a rod” and is instructed to “measure the temple of God and the altar and them that worship therein.”
We have been over this symbol many times already and will quote these two verses to remind us what is “the power of the spirit” when using these words ‘the temple of God.”

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

3) The altar of God

Again, the altar is at the temple and in the temple. We have demonstrated many times that the altar is where we lay down our lives in sacrifice to God. The Israelites were to “lay their hands on the head” of the sacrifice to indicate that they identified with the offering of that sacrifice.

Lev 4:15  And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

So too, we are instructed in the New Testament:

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, t hat ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

So the spiritual significance of this symbol is the cross, where we lay our lives down as “a living sacrifice.”

4) Them that worship therein

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

Our “worship” is our obedience:

1Sa 15:22  And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
1Sa 15:23  For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.

It is a reverence for God’s Word which constitutes true worship. Our goal is to seek to know and do all that He wants us to do. In order to “worship therein”, in order to worship God in His temple, we must know “the doctrine of Christ… in spirit” and beyond just its basic principles and beyond just the milk of that doctrine.

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God [ is] a Spirit: and they that worship him must worship him in spirit and in truth.
1Co 3:1  And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
1Co 3:2  I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
1Co 3:3  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1Co 3:4  For while one saith, I am of Paul; and another, I [ am] of Apollos; are ye not carnal?
Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Heb 6:1  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Heb 6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Heb 6:3  And this will we do, if God permit.

We are all “carnal babes in Christ… unskilful in the word of righteousness” at first. But it is the “reed like unto a rod” that brings us into the temple and causes us “go on unto perfection” as “them that worship therein” “in spirit and in Truth.”
The “reed like unto a rod and the golden reed to measure the holy city; the book in the hand of the man on the throne and the little book in the hand of the mighty angel” are one and all, Christ and His work in us.

The symbols of the second verse are…

5) The court without the temple

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [ and] two months.

We will not spend a great deal of time on this symbol because again we have demonstrated already that the court without the temple is where the masses of God’s people were permitted to come to make their physical sacrifices. Yet neither the people nor even the Levites themselves were permitted to go beyond the court nor to enter into the temple, nor to handle the holy things unless they were the sons of the high priest, Aaron.

Num 18:1  And the LORD said unto Aaron, Thou and thy sons and thy father’s house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.
Num 18:2  And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness.
Num 18:3  And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die.
Num 18:4  And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.
Num 18:5  And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.
Num 18:6  And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation.
Num 18:7  Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

Not even the sons of Aaron could do the service of the Temple if they were blemished in any way.

Lev 21:16  And the LORD spake unto Moses, saying,
Lev 21:17  Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
Lev 21:18  For whatsoever man [ he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
Lev 21:19  Or a man that is brokenfooted, or brokenhanded,
Lev 21:20  Or crookback, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
Lev 21:21  No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.
Lev 21:22  He shall eat the bread of his God, [ both] of the most holy, and of the holy.
Lev 21:23  Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.

So we should always expect to be hated of our brothers, accused of thinking we know God better than they do, and accused of separating ourselves from their company when the reverse is the Truth.

Gen 37:4  And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Rom 9:11  (For [ the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Rom 9:12  It was said unto her, The elder shall serve the younger.
Rom 9:13  As it is written, Jacob have I loved, but Esau have I hated.
Rom 9:14  What shall we say then? Is there unrighteousness with God? God forbid.
Rom 9:15  For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

“I… I… I… I”. It is God who decides upon whom He will be merciful and compassionate, and it is God who also decides “who He will harden”.

Rom 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Rom 9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

So it is God who decides who “worships in the temple” and who is “the Gentiles in the court.” So who are

6) The Gentiles?

In scriptural terms there are only two groups of people, and those two groups are Jews and Gentiles. So once we establish who is the one group, we will know automatically who the other group is. From Rev 11:2 and the rest of scripture, we know that no Gentile is ever allowed to enter into the temple of God. So it is essential that we come to know who scripturally is a Jew and who scripturally is a Gentile.
Before we look at the verses which give us our answer to this question, let’s remember what Christ told the Samaritan ‘woman at the well.’

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God is a Spirit: and they that worship him must worship him in spirit and in truth.

If we can believe Christ, then we can believe Paul when Paul agrees with Christ when he tells us this.

Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise [ is] not of men, but of God.

It is given to very few to believe that an outward physical Jew “is not a Jew” in the eyes of God. But that is nevertheless, the doctrine of scripture. Here is how Paul presents this same truth in Eph 2.

Eph 2:11  Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
Eph 2:13  But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

“Both are now one” and the fact that “there is neither Jew nor Gentile” does not mean that there are no longer Jews in Christ. What it does mean is that those who were once excluded by virtue of physical birth can now be “called uncircumcision” and are now ‘the true circumcision’ if they are in Christ.

Gal 6:15  Can’t you see the central issue in all this? It is not what you and I do– submit to circumcision, reject circumcision. It is what God is doing, and he is creating something totally new, a free life!
Gal 6:16  All who walk by this standard are the true Israel of God— his chosen people. Peace and mercy on them! (MSG)

So those who walk by Christ’s rules are the true Jews, and those who say ‘Lord, Lord’, but do not do the things He says are the true Gentiles.

1Co 10:20  But I [ say], that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

All false doctrines are “the sacrifice of the Gentiles… to devils.” It is all explained in this same second chapter of Romans quoted earlier, where we are told that “an outward Jew is not a Jew”.

Rom 2:9  Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Rom 2:10  But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
Rom 2:11  For there is no respect of persons with God.

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Our next question is…

7) What is the holy city?

If the scriptures are true and “he is not a Jew which is one outwardly”, then it is also true that Jerusalem is not Jerusalem which is outward, but the holy city also “is inward, in spirit, and not in the flesh.”
We have already demonstrated that whatever is under one’s feet has been subdued by that person. So our question is:  what is the holy city which is trodden under the foot of the Gentiles for forty and two months?
While the whole world waits for physical Jerusalem to be conquered by the Gentiles, the truth of God’s Word is that “the time was at hand [2,000 years ago for] the holy city” to be “trodden under the foot of the Gentiles”,  and it has always been being trodden under the feet of the Gentiles inwardly, just as surely as “he is a Jew which is one inwardly.”

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

So what is “the holy city” which is at this very moment being trodden under the feet of the Gentiles? It is all those who are true to Christ. The holy city is those who are faithful to Christ and His doctrines. The holy city is the bride of Christ. Here are those who are today being trodden under the foot of the Gentiles.

2Co 11:2  For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
Rev 21:1  And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Rev 21:2  And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Rev 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Christ’s “bride” is the same as God’s “dwelling place”, and that dwelling place is within us.

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

The “New Jerusalem” is “the tabernacle of God.” So if you and I are God’s elect, then the tabernacle of God, the New Jerusalem, is within God’s elect, as indeed the whole of “the kingdom of God is within you”.

Luk 17:20  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Luk 17:21  Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

It is those who are true to the name and doctrines of Christ, those who are “hated of all men” (Mat 10:22), who are “trodden under the feet of the Gentiles forty and two months.” But exactly…

8) What is forty and two months?

Forty and two months is the same as one thousand two hundred and sixty days. That just happens to be the same length of time God’s “two witnesses” are alloted to do their witnessing. It is not called ‘forty and two months’, but it is the same span of time expressed in days instead of months.

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

It is also the same thing as “a time, times, and half a time” or three and one half years. We will discuss those words and that way of wording this span of time when we come to them.
It is most instructive now to notice that the time alloted to the beast to blaspheme the name of God is the exact same span of time alloted to the Gentiles to trod the court of the temple under foot, and it is expressed in the same words.

Rev 13:5  And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.

As Joseph told the Pharaoh, “the dream is one” (Gen 41:25).

Gen 41:25  And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.
Gen 41:26  The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

The time God’s elect are trodden under the feet of the Gentiles and the time the beast blasphemes the name of God are also the same length of time, and just as Joseph and all Egypt lived through both the years of plenty and the years of famine, we also live through the years of blaspheming the name of God and the period of being trodden under the feet of those who blaspheme the name of God.

1Co 3:21  Therefore let no man glory in men. For all things are yours;
1Co 3:22  Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

So we are first “the children of disobedience” who “tread under foot the court of the temple” and kill God’s elect. Afterward, if God is merciful, we are transformed into those who, as our Lord was, are the temple of God and who are tread upon and spat upon by ‘the Gentiles’.

Mar 14:65  And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
Heb 13:13  Let us go forth therefore unto him without the camp, bearing his reproach.

The symbols of the third verse are…

9) My two witnesses

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

Christ tells us that we are never to condemn or judge a brother at the word of a single witness. Instead our judgments are to be based on the witness of “two or three.”

Mat 18:16  But if he will not hear [ thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
2Co 13:1  This [ is] the third [ time] I am coming to you. In the mouth of two or three witnesses shall every word be established.

Peter tells us that this principle is also to be used when reading the Word of God.

2Pe 1:20  Knowing this first, that no prophecy of the scripture is of any private [ Greek – idios, its own] interpretation.

Since the revelation of Jesus Christ is to be read, heard and kept because the time to do so has been “at hand” for the past two thousand years, God’s two witnesses are, and always have been, any and all who remain faithful to the Word of God. This will become especially clear in our consideration of the “two olive trees” in next week’s study.

10) A thousand two hundred and three score days

As mentioned above, it is not a coincidence that the period of time alloted to these two witnesses, is the same period of time alloted to those who trod under foot the court without the temple. The wording is different but the time and the message is the same. Instead of ‘forty and two months’ as the trodding of the temple court and the time of the blaspheming of the beast, the time alloted to God’s two witnesses is expressed as a thousand two hundred and three score days. These are the same words used to express the three and one half years the “woman [ who] brings forth a manchild” is nourished in a place “prepared of God… in the wilderness.

Rev 12:6  And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [ and] threescore days.

What is the spiritual significance of this period of time? If seven is the Biblical number signifying that which is complete, then 1260 days or forty and two months, or a time, times and half a time, are all symbols of that which is only half completed. But if, as the scriptures declare, Christ’s testimony was cut short “in the midst of the week” of years, then His testimony, as well as His afflictions, are filled up in us as “His body which is the church.”

Col 1:24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:
Col 1:25  Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
Dan 9:27  And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

“The word of God” and “the afflictions of the Christ” are both “fulfilled [ and] filled up in our bodies which are the church.”
Our last symbol in this week’s study of these first three verses of Rev 10 is…

11) Clothed in sackcloth

Why are we told that God’s two witnesses are “clothed in sackcloth”?

In scripture, sackcloth is the attire of those in deep mourning. Here is the first time in scripture this phrase is used, and it makes clear the meaning of “clothed in sackcloth”. It is the story of Joseph’s brothers selling him into slavery and leading Jacob to believe that Joseph had been killed by a beast. Here is Jacob’s reaction to that terrible lie.

Gen 37:34  And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

When Joab maliciously murdered King Saul’s captain, King David forced Joab to mourn for Abner.

2Sa 3:31  And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David [ himself] followed the bier.

But the question remains, why are God’s two witnesses “clothed in sackcloth”? If we can remember, this is all still part of the sixth trumpet, and the reason these symbolic “two witnesses” are “clothed in sackcloth” as the symbol of those who witness to what they have “read, heard, and kept [ in] the things which are written therein” and in that “little book in the hand of the great angel”, is because of what is in that little book.

Eze 2:9  And when I looked, behold, an hand was] sent unto me; and, lo, a roll of a book was therein;
Eze 2:10  And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

This is what Christ calls “gold tried in the fire”, but it is not a marketable commodity for the natural man.

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and [ that] the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

This 18th verse of Rev 3 is addressed to the church of Laodicea and to “he that hath an ear to hear.” In other words, it is for you and me, if indeed we have been so blessed. The message is that we all think, like the church at Laodicea, that we are rich and increased with goods and have need of nothing, when in reality we are poor and miserable and naked and blind, before we repent and buy of God gold tried in the fire and eyesalve that we may see.

Summary

We have covered 11 symbols in this study.

The symbols of the first verse are 1) a reed like a rod, which we saw was an implement for measuring, and we saw that Christ is the reed by which those who are in His temple will be measured
2) The temple of God was our second symbol and we reviewed the verses in 1Co 3 which state plainly that we are that temple and that the spirit of God dwells in that temple.
3) The altar of God, our third symbol, we saw again is the cross and is the symbol of our lives being offered to God as a living sacrifice.
4) Them that worship in that temple is our fourth symbol, and is the symbol not just of us, but of all the kingdoms, powers and principalities within us which must all be subdued and placed under the foot of the great angel with His foot on the sea and the earth. “Them that worship therein” are the doctrines within us which must be subject to the doctrine of Christ.

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

The symbols of the second verse were:

5) The court without the temple, which we saw was that part of our own lives when we are “without the temple” and are not yet the sons of Aaron and are not yet worthy to handle the holy implements of the temple. “The court that is without the temple” symbolizes that part of our life when we are “yet carnal… babes in Christ”, unable to receive anything more than the milk of the word.
6) The Gentiles, were our sixth symbol, and they symbolize the same thing as those who are in the court which is without the temple. Gentiles symbolize all who are incapable of receiving the things of the spirit.
7) The holy city is our seventh symbol, and we saw that it symbolizes the bride of Christ, who is subjected to whoredoms before she becomes Christ’s bride.
8) Forty and two months.

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty [ and] two months.

We saw that this length of time is the same as three and one half years, and we saw that three and one half  years is half of the complete witness of seven years.
The symbols of the third verse are:
9) My two witnesses, which we saw are simply the Biblical symbol for those who, down through the years, have been the faithful witnesses to the truths of the doctrines of Christ. We saw the scriptures which demonstrated that God requires a second witness to establish the truth of any question which arises, including questions concerning His own Word.

Our tenth symbol was:

10) A thousand two hundred and three score days, and we demonstrated that these words describe the same period of time as forty and two months, but are used in describing the time alloted to the two witnesses and the period in which the woman who brings forth the manchild is nourished of God. We pointed out that the one thousand two hundred and sixty days of God’s witnesses, corresponds to the forty and two months of the time alloted to tread down the court of the temple, and we were reminded that Joseph told the Pharaoh, that the different details of Pharaoh’s dream were really saying the same thing. That being the case we, like Joseph, will live through both the time of the treading down of the court without the temple, as well as the time alloted to the two witnesses, just as Joseph lived through both the good years and the years of famine. “All things are yours” (1Co 3:21-22).

Our last symbol was:

11) Clothed in sackcloth. We demonstrated that this symbol is completely compatible with the “lamentations, mourning and woe” revealed in the writings of the little book with which this sixth trumpet is concerned.

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Eze 2:9  And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein;
Eze 2:10  And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

As even King David mourned the loss of King Saul, we too, will morn the loss of and the destruction of our old man, who is also God’s anointed, the first Adam.
Next week, Lord willing, we will discover the power of the testimony of the two witnesses.

Rev 11:4  These are the two olive trees, and the two candlesticks standing before the God of the earth.
Rev 11:5  And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
Rev 11:6  These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

Video Links

Rev 7:9-17 I Beheld, and, lo, a Great Multitude

Rev 7:9  After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
Rev 7:10  And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
Rev 7:11  And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
Rev 7:12  Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen.
Rev 7:13  And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
Rev 7:14  And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
Rev 7:15  Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Rev 7:16  They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
Rev 7:17  For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Introduction

It is worth noting that the words ‘After this’ (according to all of the literal translations) should read “After these things” meaning that there is an orderly progression in the way we “keep the things which are written therein.” I noticed in my word search that this phrase appears eight times throughout the book of Revelation, and it is obvious that we all must be “carnal… babes in Christ, before we can grow to the point of enduring seven trumpet judgments followed by the seven last plagues of the seventh trump.

Rom 12:3  For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time [is] at hand.

The reverse application of Romans 12:3 is that we are never to “return to our vomit” or fail to “leave the principles of the doctrine of Christ”.

Heb 6:1  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Heb 6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Heb 6:3  And this will we do, if God permit.

So if God permits we will now ask, ‘Who is this “great multitude which no man could number?”‘ How do they differ from the “144,000 of all the tribes of Israel?” The Four beasts and the four and twenty elders, who tell us they are God’s elect, are also said to be ‘of all nations and kindreds and people and tongues.’

Rev 5:9  And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth.

These four beasts and four and twenty elders of Revelation 5 are “kings and priests… and reign with Christ on the earth?” Is it possible that this “great multitude which no man can number” is simply another type and symbol of God’s few, chosen and faithful elect? After all, are we not told that this great multitude “came out of great tribulation and have washed their robes and made them white in the blood of the Lamb?” How can we know for certain this group which “came up out of great tribulation and have washed their robes white in the blood of the Lamb” are not the same as the 144,000?

The answer is that we have already gone into great depth to demonstrate that all who come to God “of all nations, and kindreds, and people, and tongues” must first become the true spiritual circumcision, the true spiritual Jews and true spiritual Israelites. This is, was and will be true for all the ages of mankind. The Word of God “shall not pass away.”

Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Eph 2:11  Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Being an Israelite is now no longer a physical matter. It is now a spiritual matter only, and a physical Jew “is not a Jew, and a physical Israelite is now only “that which is called the circumcision.” What has the coming of Christ accomplished for all of mankind, both physical Jews and physical Gentiles who are “now in Christ Jesus?” Here is what Christ has accomplished. It cost Him His life, but He was willing to make that sacrifice.

Eph 2:13  But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
Eph 2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
Eph 2:16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
Eph 2:17  And came and preached peace to you which were afar off, and to them that were nigh.
Eph 2:18  For through him we both have access by one Spirit unto the Father.
Eph 2:19  Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Eph 2:20  And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

Both Jews and Gentiles are now one, and there is nothing that separates us. It is of utmost importance that we realize all who come to God are now spiritual Jews, spiritual Israelites and must be spiritually circumcised in heart. What this proves is that, as we noted last week…

…The camp of Israel here represents the whole of mankind.

It is out “of all the tribes of Israel” that the very select group of 12,000 from every tribe is chosen and sealed. Yet anyone who ever comes to God at any time must do so through Christ, and the coming of Christ has necessitated that all who now come to God must first become spiritual Israelites. Here are the two verses from above which make this case.

Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

Eph 2:16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Physical Gentiles were “in time past” not a part of Israel, but now, in Christ, a physical Israelite is now no longer part of the true Israel unless he is in Christ’s “one body”.

Gal 3:29  And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

We have demonstrated that all the promises in Christ are yes and amen for all who are in Christ, because all who are in Christ are now “counted for… Abraham’s seed” regardless of physical pedigree.

2Co 1:20  For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

It is “by us” that all the promises “in Him are yes and Amen.” The reason that all the promises are sure “by us” is because it is “through our mercy” that all unbelievers, who are not yet “in Christ” and who therefore are not yet “counted for… Abraham’s seed… in Christ,” are yet to receive mercy and are all yet to become Abraham’s seed, through Christ, “by us.”

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31  Even so have these [all unbelievers] also now not believed, that through your mercy they also may obtain mercy.
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.

All will come to be in Christ because there is no other way to God.

Joh 14:6  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Christ is the only way to get to the Father, and if we are in Christ, then we are Abraham’s seed and heirs according to the promise.

Gal 3:29  And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Now we come to a part of God’s Word which is deeply hidden from even those of orthodox Christianity who consider themselves to be the spiritual seed of Abraham, and it was even hidden from those to whom Paul ministered, who considered themselves to be the spiritual seed of Abraham. What is so very hard for most all Christians to see or believe is that…

There are two very distinct seeds of Abraham.

Here is part of the promise made to Abraham. It gives us a clue as to who are “those who come up through great tribulation and wash their robes white in the blood of the Lamb.”

Gen 13:14  And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
Gen 13:15  For all the land which thou seest, to thee will I give it, and to thy seed for ever.
Gen 13:16  And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

As mentioned at the opening of this study, certain things have to happen before more revelation can be given. “After Lot was separated from Abraham” the above promise is given to Abraham. Later more revelation is given and this promise is repeated to “the seed of Abraham” of whom very few are aware.

Gen 16:9  And the angel of the LORD said unto her [Hagar], Return to thy mistress, and submit thyself under her hands.
Gen 16:10  And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

Hagar returns to her mistress, Sarai, and has a son whom Abraham names Ishmael. Ishmael is born when Abraham is 86 years old. Then about thirteen years later, Sarah has Isaac, and a few years after that, when Isaac is weaned, God tells this to Abraham concerning his son by the bondwoman:

Gen 21:9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.
Gen 21:10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.
Gen 21:11 And the thing was very grievous in Abraham’s sight because of his son.
Gen 21:12  And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
Gen 21:13  And also of the son of the bondwoman will I make a nation, because he is thy seed.

The message here concerning Ishmael is the same message we see in the epistles of Paul and John. Those who go out from God’s elect are, and always have been, much more popular, and therefore a much greater populace, than are those who are faithful to the word of God.

Act 20:30  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
2Co 11:12  But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.
2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
Act 15:24  Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

1Jn 2:19  They went out from us, but they were not of us; for if they had been of us, they would [no doubt] have continued with us: but [they went out], that they might be made manifest that they were not all of us.

“They went out from us, but they were not of us… Satan’s ministers, false apostles… of your own selves.” This, too, is that part of Abraham’s seed, which “persecuted him that was born after the Spirit,” and this is that great multitude which no man can number of the tribes of Israel, which are the seed of Abraham by the bondwoman, and the rejected twin brother, seed of Abraham of Romans 9.

Rom 9:11  (For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Rom 9:12  It was said unto her, The elder shall serve the younger.
Rom 9:13  As it is written, Jacob have I loved, but Esau have I hated.

“The election” are the 144,000 who will rule on this earth and will judge angels in the lake of fire. So while the camp of Israel typifies all of mankind when speaking of learning how to worship God in the wilderness, the “son of the bondwoman” also typifies “the seed of Abraham” who is cast out but is yet acknowledged to be Abraham’s seed and is promised “I will multiply thy seed exceedingly, that it shall not be numbered for multitude. This “seed of Abraham is this great multitude who, at a later resurrection, “come up out of great tribulation and wash their robes and make them white in the blood of the Lamb.”

So “Abraham’s seed,” even those who think of themselves as being “in Christ,” are in reality, also of two kinds. The first is the seed of Abraham which is of the bondwoman, which “shall not be numbered for multitude.” This “son of the bondwoman… seed of Abraham,” is not and cannot at this time be “counted for the seed” even though they are the “seed of Abraham.”

Joh 8:37  I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
Joh 8:38  I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
Joh 8:39  They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

There is also another “seed of Abraham” which is “counted for the seed.” In 1Corinthians 15:22, Paul informs us that “as in Adam all die, so in Christ, will all be made alive.” In Galatians 4 he goes to great lengths to distinguish between Abraham’s seed as “the son of the bondwoman” and Abraham’s seed as the “son of the freewoman.” Both being “in Abraham” are thereby to be considered as Christians, and Paul is telling the Galatians that both are in the church at Galatia.

Gal 4:19  My little children, of whom I travail in birth again until Christ be formed in you,
Gal 4:20  I desire to be present with you now, and to change my voice; for I stand in doubt of you.
Gal 4:21  Tell me, ye that desire to be under the law, do ye not hear the law?
Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Paul has already told us in Romans 2 and in Ephesians 2 that all who come to God must first become the spiritual seed of Abraham. Paul is very clear here in Galatians 4 that the son of the bondwoman seed of Abraham “answers to Jerusalem that now is and is in bondage with her children, [and] the son of the bondwoman will not be heir with the son of the freewoman.”

Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Gal 4:28  Now we, brethren, as Isaac was, are the children of promise.
Gal 4:29  But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 4:31  So then, brethren, we are not children of the bondwoman, but of the free.

“We are not of the bondwoman, but of the free?” Who is “we?” It certainly is not those who are the seed of Abraham whose seed “cannot be numbered for multitude.”

Gen 16:10  And the angel of the LORD said unto her [Hagar], I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

“We who as Isaac was, are the children of promise” are the “few chosen” out of all the tribes of Israel who can be and who are numbered. Christ spoke of these two groups when He said this:

Mat 22:11  And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
Mat 22:12  And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
Mat 22:13  Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
Mat 22:14  For many [cannot be numbered] are called, but few [12,000 of all the tribes of Israel] are chosen.

The man without a wedding garment appears in the parable to be the minority, but the last verse of the parable reveals him to be of the “many” and of the “great multitude which no man could number.”

So as incredible as it may seem to the natural man, there is a “seed of Abraham” which believes in Christ, which is both “of your father the devil” and is also “the son of the bondwoman.”

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Let’s read it all again, and understand who it is whose seed is said to be “as the sand of the sea, and as the stars of heaven.” Here again is this mystery, as it is first revealed to us in Genesis. We read this above, but let’s read it again.

Gen 21:13  And also of the son of the bondwoman will I make a nation, because he is thy seed.

We all, just like Abraham, hate to let go of our own flesh.

Gen 17:18  And Abraham said unto God, O that Ishmael might live before thee!
Gen 17:19  And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
Gen 17:20  And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
Gen 17:21  But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

The kingdoms of our flesh always mature before the kingdom of God within us. Therefore Ishmael and Esau, both Abraham’s seed “which could not be numbered for multitude” had “twelve princes and twelve dukes “which were “fruitful and multiplied exceedingly” and had built cities and established kingdoms long before Israel ever even went down into Egypt as “seventy souls.”

The struggle between the two sons of Abraham are within us.

In the same manner, God’s apostle, in talking to God’s own church in Galatia, tells them that all of this is in their own midst and that he “stands in doubt of them” concerning this very scripture in Genesis.

Gal 4:19  My little children, of whom I travail in birth again until Christ be formed in you,
Gal 4:20  I desire to be present with you now, and to change my voice; for I stand in doubt of you.
Gal 4:21  Tell me, ye that desire to be under the law, do ye not hear the law?
Gal 4:22  For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
Gal 4:23  But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Gal 4:24  Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
Gal 4:25  For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.
Gal 4:27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Gal 4:28  Now we, brethren, as Isaac was, are the children of promise.
Gal 4:29  But as then he that was born after the flesh persecuted him that was born after the Spirit, even so [it is] now.
Gal 4:30  Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
Gal 4:31  So then, brethren, we are not children of the bondwoman, but of the free.

What does this have to do with us? It has everything to do with us. It is within us that all of this occurs. We are all first the children of the bondwoman, living in bondage to the “weak and beggarly elements” of this world. We all first “do service to them which by nature are no Gods.” We all then come to know God, and then we “turn again to the weak and beggarly elements” which make us much more acceptable to the “great multitude which no man can number, of all the tribes of Israel,” before we are chosen to be those who can be and are counted and sealed of God.

Gal 4:8  Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

“Jerusalem that now is and is in bondage with her children” is the spiritual symbol of God’s church today, as it lends its support to any and everything which opposes the example Christ left us that we should walk in His steps.”

1Pe 2:21  For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

It is the “great multitude which no man could number” which makes up the “many Jews who believed in Him” and yet hated Him and the “example He left us.” It is those who make up the “great multitude which no man can number” who say they believe in Christ, and yet they want to kill Him rather than follow the example He left us. What in the world was it these Galatians were doing that led Paul to make his assessment that they were “turning again to the weak and beggarly elements? What were they doing that was doing service to them which by nature are no gods? Is this of any significance to us? Does this have anything to do with the example Christ left us? Here is what led Paul to this sad assessment of the church at Galatia. What does the very next verse in Galatians say?

Gal 4:10 Ye observe days, and months, and times, and years.
Gal 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.

Christ did not even keep the sabbath or the holy days of the church of His day. Should we follow His example, or should we just fit in with the great multitude which no man could number?

The symbolism of 144,000 out of all the tribes of Israel is the symbol of all who have been given to “follow the steps and example Christ has left us.” This is an incredibly small number in comparison to the many billions of “all the tribes of Israel.” It is an incredibly small number taken from the billions of all the world, who will, in the end, all be the “seed of Abraham” who are “as the sand of the sea… as the dust of the earth, and as the stars of heaven which cannot be numbered for multitude.”

Where does the Bible ever say that Abraham’s seed was to inherit all the world? Here is where that is revealed.

Rom 4:13  For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Promise, spirit and faith, are all one and the same in referring to the seed of Abraham which receives the promises of inheritance and rulership over both “this world and angels.” “The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but [the promise that spiritual Abraham and the spiritual seed of Abraham would be the heir of the world was] through the righteousness of faith.”

Where is Abraham ever given such a promise? It is found and repeated all through the story of Abraham and his seed. Here it is again:

Gen 13:16  And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
Gen 16:9  And the angel of the LORD said unto her [Hagar], Return to thy mistress, and submit thyself under her hands.
Gen 16:10  And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

“The dust of the earth” is all over “the world.” Paul makes this clear in telling us that Abraham and his seed “should be heir of the world.” It is now obvious that this “great multitude which no man can number” here in Revelation 7, is nothing less than “the seed of the son of the bondwoman” of Genesis 16:10. This is “the seed of Abraham” which, according to Paul, is right in God’s church and is so numerous “that it shall not be numbered for multitude.” The great multitude which no man can number is the “many called” and the 144,000 out of all the tribes of Israel are the symbol of the “few who are chosen.”

Mat 22:14  For many are called, but few are chosen.

Mat 22:14, Mat 13:10-15, set against 1Co 15:22, 1Ti 4:10, and 1Jn 2:2 and many other New Testament verses assure us that there is a passage of time between the sealing of the 144,000 out of all the tribes of Israel and “the great multitude which no man could number.”

Mat 13:10  And the disciples came, and said unto him, Why speakest thou unto them in parables?
Mat 13:11  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
Mat 13:12  For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
Mat 13:13  Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
Mat 13:14  And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
Mat 13:15  For this people’s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Mat 13:16  But blessed are your eyes, for they see: and your ears, for they hear.
1Co 15:22  For as in Adam all die, even so in Christ shall all be made alive.

1Ti 4:10  For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Revelation 6 is the opening of the first six seals, and the sixth seal reveals that there is a great judgment which will be poured out upon all mankind:

Rev 6:12  And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;
Rev 6:13  And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.
Rev 6:14  And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
Rev 6:15  And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
Rev 6:16  And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
Rev 6:17  For the great day of his wrath is come; and who shall be able to stand?

Verse 15 describes this great host which no man could number. It is “every man.”

1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1Co 3:14  If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15  If any man’s work shall be burned, he shall suffer loss: but he himself
shall be saved; yet so as by fire.

“Every man… shall be saved; yet so as by fire.” This is the message of Revelation six and seven. Chapter six reveals these two groups of chapter 7 in the fifth and sixth seals. We have just seen the great multitude which no man could number in Revelation 6:12-17. The 144,000 are those in the fifth seal who are even now seated with Christ in the heavens (Eph 2:6), and at the same time are crucified with Christ (Gal 2:20), and who die daily with Christ (1Co 15:31), while yet in these bodies of dust and clay.

Rev 6:9  And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
Rev 6:10  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?
Rev 6:11  And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.

It is only those who “keep” these words, and are spiritually “slain for the word of God” who are “under the altar” which altar is the cross of Christ, waiting for the full complement of our brothers who have yet to “enter into His rest and cease from their own works.” It is only they, the few and the easily numbered, who will rule and reign with Christ in His kingdom. That must first be accomplished within “the kingdom of God [which is] within us” before it will be given to any of us to rule and reign over the kingdoms of this world without, during the thousand years of Satan’s imprisonment and throughout the ages of the lake of fire.

Note the similarities between what we read of those who are redeemed through the agency of the lake of fire, in Revelation 21, and “the great multitude which no man can number” in Revelation 7.

Rev 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
Rev 21:4  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

This is what we read of the great multitude which no man can number in Revelation 7.

Rev 7:15  Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Rev 7:16  They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
Rev 7:17  For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

The similarities are striking because they are one and the same. These are all the rest of mankind who were not in that blessed and holy first resurrection.

The purpose for the placement of Revelation chapter 7

It is instructive to note that this chapter, which assures us of the salvation of all men, is placed right after the dire predictions of the sixth seal in chapter six.

Rev 6:12  And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;
Rev 6:13  And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.
Rev 6:14  And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
Rev 6:15  And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
Rev 6:16  And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
Rev 6:17  For the great day of his wrath is come; and who shall be able to stand?

It is a very comforting conclusion which is advanced to us between the day of God’s wrath in the sixth seal and the seven trumpet judgments which carry out that wrath, beginning in chapter 8.

Rev 8:1  And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
Rev 8:2  And I saw the seven angels which stood before God; and to them were given seven trumpets.

After we are warned of the day of God’s wrath, and before we get to the comforting words of Revelation 21 quoted above, we are assured at this critical juncture of the final salvation of a great multitude which no man can number, and we have seen that this same phrase is used of “the dust of the earth, the sand of the sea and the stars of heaven.” Clearly we are being told in the revelation of the two groups of this seventh chapter that it is through the unbelief of the latter that the former is chosen and sealed to God, and it is through the mercy of the former that the latter will be given mercy. We are also being told that it is all the working of the angels, winds, and spirits of God (Rev 7:1). It is all in complete accord with what Paul has revealed to us in Rom 11.

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all.
Rom 11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
Rom 11:34  For who hath known the mind of the Lord? or who hath been his counsellor?
Rom 11:35  Or who hath first given to him, and it shall be recompensed unto him again?
Rom 11:36  For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Summary

We have seen once again, that the camp of Israel, outside the court of the temple, represents the whole world, which world Abraham was promised when he was promised that His seed would be as the dust of the earth.

We have seen that there are two distinct “seeds of Abraham” – one which is said to be “the son of the bondwoman” and the other “the son of the freewoman”. We saw that the seed of the son of the bondwoman always grows much faster and matures long before the seed of the son of the freewoman.

We saw that all of this is to be realized and kept within us before we will be granted  rulership over the outward kingdoms of this world.

What we have learned is that the great multitude which no man can number is those who believe in Christ, but who simply are not granted the ability in this life to accept and follow the example Christ has left us to follow in His footsteps.

Finally we saw that the placement of this chapter gives us the assurance that the wonderful outcome of the salvation of a great multitude which no man can number, is not in any way in doubt, and that all the seven trumpet judgments and the seven vials of the seventh trump and really nothing more than the necessary steps toward that blessed and wonderful conclusion of the salvation of a multitude which is as the dust of the earth, the sand of the sea, and the stars of heaven.

Next week, Lord willing we will begin our study into the seven trumpet judgments.

December 8, 2008

Mike,

A couple years ago the bible and the Word of the Lord was cryptic and largely unknown to me. I began a year ago, after a severe chastisement from God, to study to show myself approved. I was frankly intimidated by the bible. I concentrated on the New Testament. One thing that I have always felt that needed to be true in regards to the Word of the Lord is that it must be fitly framed together and metaphors that were used had to be true down to the finest detail and fully realized. I reckoned God would have it no other way. I have learned a lot and you, Mike, have helped very much.
The sin sacrifice is more than a cardboard cut out metaphor. Jesus became sin for us; we are to reckon ourselves dead with him but alive through the spirit. Those are not empty words but the doctrine of men can make them so. The sin sacrifice of Jesus does not hold up to close scrutiny by today’s established theology of man and even early Rome and Greek Church theology. Either it was a empty metaphor or something was being missed. The Word of the Lord is true and every man a liar.
Christ was sacrificed for our sins. He did carry his blood to the mercy seat of God in heaven, and as a faithful high priest he is a mediator for us with God. All that is true, but then what about the body of that sin sacrifice? What happened to that? Well, it was resurrected and became a spiritual body that was no longer corruptible. But theology forgot that when Jesus came into the world he had a body prepared for him since the foundation of the world. We are intertwined with him. No betwixt or between. His body on earth. And the bodies of those beasts that were sacrificed for sin were taken outside the camp to be burned so we are to bear his reproach. We are the body of that sin sacrifice that is being burned up. Many are called but few are chosen to go through the fire. Jesus died and our body (old man) is crucified with him and the only body that is left over to be burned is the one on earth. And I believe the sin sacrifice was burned right on the ground, which happens to be his body on earth. It fits, the whole metaphor carries through to the end, rich and full of meaning. John the Baptist talked about the one following him with the baptism in the Holy Spirit and with fire in Mat 3:11. The metaphor of grain being winnowed by using fire goes hand and hand with the sin sacrifice in this version of what John the Baptist said in:
 
Luk 3:16.  John made answer, saying to them all, Truly, I give you baptism with water, but one is coming who is greater than I, whose shoes I am not good enough to undo: he will give you baptism with the Holy Spirit, and with fire:
:17  In whose hand is the instrument with which he will make clean his grain; he will put the good grain in his store, but the waste will be burned in the fire which will never be put out.
God subjected the creation to flesh/ vanity because that was the way he saw fit to teach and instruct his children, by grace, how to discern good and evil. The whole purpose of God centers around the reproach of Jesus and the need for his death in bringing many sons into glory. But how does it work? I am a big one when it comes to the question – how does it work? Everything has to fit and be true to form. Unless a grain of wheat die it can not bring forth any fruit. The Spirit is given to man and the flesh needs to be burned up because God only used flesh as a means to instruct his children. God is all powerful Mike, but he was not able to create sons of God, with the attributes he wanted, right out of the box. The ones he did create out of the box, saw that the daughters of men were fair, and we know how bad that turned out. But needs be God had to start with something. God’s purpose on the earth is concerned with man as a individual and as a whole society. We know that Jesus was a created son, but I think that God set him over the house of Israel to learn. On the job training, so to speak. But then God took it to a much deeper level. He sent him to the earth and prepared for him a body and then made him perfect by the things he suffered and his being obedient. That was how the adoption of Son ship had to take place. God requires his children to possess his attributes and characteristics. That can’t be created, it requires the hand of a master potter, and of course fire. Jesus was the work of his hand, Adam was the imperfect work of his hands and so was Satan. We also are his imperfect work, albeit a work in progress, with a good end in mind. Anyway, that is how I see the sin offering, and as you so well point out, the Christ is going to be used by God to accomplish his purpose on the earth. I will leave you with one other thought and let it go at this point, Mike. The sin sacrifice was burned up and the ashes were used for purification. That metaphor is rich and full of meaning also. What we are experiencing and learning from the hand of the Master is quite valuable and will be of further use in the ages to come.
L___

Good morning L____,

The fire of God’s word has to have been burning in your life to see the depths you have been given to seen here in this offering. Thank you for taking the time to share with me what God has given you to see.

You say:

“God is all powerful Mike, but he was not able to create sons of God, with the attributes he wanted, right out of the box.”

I would reword that to say ‘God is all powerful and therefore will not do anything contrary to His own Word, which requires that the natural be “marred” and always precede the completed spiritual.’ As you yourself put it: “God subjected the creation to flesh/ vanity because that was the way he saw fit to teach and instruct his children, by grace, how to discern good and evil.”

Jer 18:4  And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.
1Co 15:44  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
1Co 15:45  And so it is written, The first man Adam was made a living soul; the last Adam [ was made] a quickening spirit.
1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

I was especially edified when you point out that the sin offering is burned on the very ground, which ‘ground’ we are, and the ashes are then used for purification, which is how God uses us once He has burned out of us all that must be burned out:

Num 19:9  And a man [ that is] clean shall gather up the ashes of the heifer, and lay [ them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.
Num 19:10  And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
Num 19:11  He that toucheth the dead body of any man shall be unclean seven days.
Num 19:12  He shall purify himself with it [ the water of separation] on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
Num 19:13  Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [ is] yet upon him.

Those ashes typify the fire of God’s Word in Christ, and through Him in us, which produces those. It is through these ashes of Christ’s body that we are purified, and it is through our burned up ashes that the rest of mankind will be brought to Christ:

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.

The choosing of God’s elect is at the expense of the many who are called but not chosen, and the salvation of the many called, is by the channel, or agency, of the mercy of the “few chosen,” the ashes of the red heifer, Christ, and Christ in us.
Thanks again for sharing with me the insights God has given you.
Your brother in Christ,
Mike

Audio Links

This offering, too, is Christ:

2Co 5:21  For he hath made him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

How was Christ “made sin?”

Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

“Made of a woman, made under the law?” What does that mean?

1) Made of a woman:

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

2) Made under the law:

Gal 3:22  But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
Gal 3:23  But before faith [ of Christ] came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
Gal 3:24  Wherefore the law was our schoolmaster [ to bring us] unto Christ, that we might be justified by faith.

Phi 2:7 nevertheless empties Himself, taking the form of a slave, coming to be in the likeness of humanity,
Phi 2:8 and, being found in fashion as a human, He humbles Himself, becoming obedient unto death, even the death of the cross.“ (CLV)

This is the first offering that so much as mentions sin. All the offerings to this point, as different as they have been, have not mentioned sin. They have, to this point been sweet to God. They have been necessary sacrifices to approach God, but they have not dealt with that which offends God. The sin and the trespass offerings are not sweet savor offerings. These two offerings deal with confessed and judged sin. Sin must be seen as exceedingly sinful, hateful and rebellious.
The sin offering is not burnt on the altar like the sweet savor offerings. It is burnt on wood on the bare ground, outside the camp:

Lev 4:11  And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
Lev 4:12  Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

“The whole bullock… the skin of the bullock, and all his flesh, with his head and with his legs and with his inwards and his dung,” was to be “burned on wood with fire, where the ashes are poured out.” This is exactly what happened to Christ. The ‘fire’ burned up the wood and the flesh, ” without the camp.”

Heb 13:11  For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Heb 13:12  Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Heb 13:13  Let us go forth therefore unto him without the camp, bearing his reproach.

“Without the camp” signifies Christ’s and our rejection. We, like Christ, are “without the camp” of God’s people, and it is a burning, fiery experience which is burning out all the wood, hay and stubble in us all.

1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12  Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

What Is Sin?
Here is the first verse in the Bible which contains the word ‘sin.’

Gen 4:7  If thou doest well, shalt thou not be accepted? and if thou doest not well, sin [2403- chatta ah chatta th] lieth at the door. And unto thee [ shall be] his desire, and thou shalt rule over him.

This is the same Hebrew word translated ‘sin offering’ in Leviticus and Numbers and elsewhere. Should this read ‘sin offering?’ There are many who think that it should. The Holy Spirit does not think so. Let’s look at how this word is used: 

Gen 18:20  And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin [2403] is very grievous;

Should this word ‘sin’ be translated ‘sin offering?” Were the ‘sin offerings’ of  Sodom “very grievous?” How absurd!

Gen 31:36  And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, [2403] that thou hast so hotly pursued after me?

Should this read: ‘What is my ‘sin offering’ that you so hotly pursued after me?’ Absurd!

Jdg 20:16  Among all this people there were seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss. [2403]

Deu 19:15  One  witness  shall not  rise up  against a man  for any  iniquity, [5771- avon avon] or for any sin, [2403- chatta ah chatta th] in any sin [2399- chet] that he sinneth: [2398- chata] at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

What Is The Word For Offering?

Is there a Hebrew word for ‘offering?’ Well, of course there is.  Here is the word ‘offering’ right here in Leviticus:

Lev 1:2  Speak unto the children of Israel, and say unto them, If any man of you bring an offering [ Hebrew- 7133 – qorban qurban] unto the LORD, ye shall bring your offering [ same word – 7133] of the cattle, even of the herd, and of the flock.

All offerings are “qorban qurban” to God, either as approach presents or as presents for expiation of sins.
So why is not ‘qorban qurban’ used with the word ‘chatta ah chatta th?’ It is not used because the holy spirit wants us to see that:

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

Look at what Christ had to say about this word in the New Testament:

Mar 7:7  Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
Mar 7:8  For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
Mar 7:9  And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
Mar 7:10  For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
Mar 7:11  But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [ he shall be free].
Mar 7:12  And ye suffer him no more to do ought for his father or his mother;
Mar 7:13  Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

And to this day ‘Urbano’ is being used as an excuse to neglect family responsibilities and to line the pockets of today’s priests.
What then is the word translated ‘offering ‘ in Leviticus, where sin and trespass are in view? The Truth is that the word offering is not used in the Hebrew when speaking of a sin offering or a trespass offering. The only word used is the word translated ‘sin’ here in Gen 4:

Gen 4:7  If thou doest well, shalt thou not be accepted? and if thou doest not well, sin [2403- chatta ah chatta th] lieth at the door. And unto thee [ shall be] his desire, and thou shalt rule over him.

So ‘chatta ah chatta th’ is all that appears throughout Leviticus in reference to a ‘sin offering.’ The word ‘offering’ is understood, and is not provided in the Hebrew . And the word ‘offering’ is never there when speaking of a ‘sin offering.’ All the Hebrew actually says is ‘sin.’

Here are the verses which originally instituted the ritual of the ‘sin offering:

Lev 4:1  And the LORD spake unto Moses, saying,
Lev 4:2  Speak unto the children of Israel, saying, If a soul shall sin [2398- chata] through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:
Lev 4:3  If the priest that is anointed do sin [2398 – chata] according to the sin [ ashmah] of the people; then let him bring for his sin, [2403 – chatta ah chatta th] which he hath sinned [2398 – chata], a young bullock without blemish unto the LORD for a sin offering. [2403 – chatta ah chatta th]

Lev 1:2  Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [ even] of the herd, and of the flock.

Here is this word ‘chatta ah chatta th’ in the New testament:

(KJV) 1Jn 3:4  Whosoever committeth sin transgresseth also the law: for sin [266- hamartia] is the transgression of the law.

(CLV) 1Jn 3:4 Everyone who is doing sin is doing lawlessness also, and sin is lawlessness.”

“If you do not well, sin lies at the door.” What lies at the door? ‘Sin’ lies at the door. And what are the chances of “doing well?”

Joh 8:43  Why do ye not understand my speech? [ even] because ye cannot hear my word.

Rom 8:7  Because the carnal mind [ is] enmity against God: for it is not subject to the law of God, neither indeed can be.
Rom 8:8  So then they that are in the flesh cannot please God.

“You cannot hear my word… they that are in the flesh cannot please God.” What hope then has man to be saved? Is not flesh itself sin?

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

1Co 15:50  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

How was David shapen and conceived? He, and we, are “shapen in iniquity” and ‘conceived in sin.’ Was he simply shapen in flesh but not in sin? Is that what scriptures teach? You be the judge. “I was shapen in iniquity and conceived in sin.”
Why cannot flesh and blood inherit the kingdom of God? Is it simply because it is flesh but not corrupted flesh? Is that what the scriptures teach? You be the judge.
“Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. “
We must all be brought to see sin as exceeding sinful, rebellious, evil, hateful and tenacious. And we must come to see this as our natural state the very make up of flesh. “Shapen in iniquity and conceived in sin.” Only then will we truly appreciate the fact that Christ, by coming in that same composition, being  “made sin” and yet ‘knowing no sin’ has met all of those deficits which we have incurred.
This is the first offering which is not a ‘sweet smelling savour.’ This is the first offering which is not to have any part of it burnt on the altar. This offering is to be burnt on the ground outside the camp. This offering, like all the offerings, is Christ. But this offering is Christ as sin.

2Co 5:21  For he hath made him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

The words ‘to be’ are not in the Greek. The Greek reads, “For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him.”

The offerings truly prove that Christ is both the beginning Adam and the last Adam.
Is Christ the first Adam? No, Christ is the last Adam. But inasmuch as Christ created the first Adam a sinning machine to be destroyed, resurrected and renewed,  Christ is both the beginning and the end. The “evening” comes before the “morning.”

Gen 1:1  In the beginning God created the heaven and the earth.
Gen 1:2  And the earth was without form, and void; and darkness [ was] upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Gen 1:3  And God said, Let there be light: and there was light.
Gen 1:4  And God saw the light, that [ it was] good: and God divided the light from the darkness.
Gen 1:5  And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

“The darkness was upon the face of the deep” first. Then, afterward, God “divided the light from the darkness,” or as He puts it in another place, He “called light out of darkness.” Darkness and evil precedes light and righteousness, like the natural and the flesh precede the spirit.

1Co 15:45  And so it is written, The first man Adam was made a living soul; the last Adam [ was made] a quickening spirit.
1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

2Co 4:6  For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [ give] the light of the knowledge of the glory of God in the face of Jesus Christ.
Rom 5:14  Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
1Pe 2:9  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Is Christ darkness and sin? No, a thousand times, No! Did Christ create darkness and sin? Yes, a thousand times, yes:

Isa 45:7  I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [ things].
Pro 16:4  The LORD hath made all [ things] for himself: yea, even the wicked for the day of evil.

Did Christ come in sinful flesh? Yes, He did:

Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

But doesn’t this verse say ‘likeness?’ Surely this scripture is not saying that Christ’s flesh was really “sinful flesh.” What does this word ‘likeness’ mean? Does it really mean that Christ’s flesh wasn’t really “sinful flesh?” Is that the real significance of this word ‘likeness?’ Let’s look at how this word is used. This word appears five other times in the New Testament. Perhaps this will show us how this word ‘likeness’ is to be understood, and then we will know what was the composition of Christ’s flesh:

Rom 6:5  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

Are we to believe that we aren’t really to be planted in the likeness of Christ’s death? Are we to deny that our resurrection is not really a resurrection?

Phi 2:7  But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

This verse is really a repetition of Rom 8:23, “God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” Was Christ not really a man? Is that what we are being told?

Rom 1:22  Professing themselves to be wise, they became fools,
Rom 1:23  And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Are those who profess themselves to be wise not really guilty of changing the glory of the uncorruptible God  into an image made like unto corruptible man…?”

Rev 9:7  And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.

Are these symbolic ‘locusts’ not really as powerful as horses? Do they not really bear rule as a crown would symbolize? Are they in reality nothing at all like men?

Rom 5:14  Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

Must we all commit the exact same sin which Adam sinned before we are guilty of sin? Was Cain’s murder of His brother Abel not sin simply because it was not “in the likeness” of Adam’s transgression?
And finally was Christ’s flesh not really “sinful flesh” simply because the Greek word homoioma is used to tell us what kind of flesh Christ had? Or does ‘homoioma’  actually mean that Christ’s flesh was just as human as our resurrected bodies are spiritual? It should be obvious to any spiritually honest student of God’s Word that Christ’ flesh was nothing more or less than “sinful flesh.”

Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
(KJV) 2Co 5:21  For he hath made him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

(ASV)  Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him.

(DRB)  Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him. Sin for us… That is, to be a sin offering, a victim for sin.
(YLT)  for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.

D____ wrote:
Hi Mike,
I have been listening to the audios on the tabernacle and the function of  the priests.  Since God is creating man in his own image, do you think that there is any spiritual significance to the tabernacle and man?  The tabernacle had three different areas…. the outer court, the inner court and the holiest of all.  Man has a body, soul and spirit.  The outer court… our body or flesh… the inner court our soul… and the holiest of all… our spirit.  I just wonder if this could be considered a type.
Yours in Christ,
D____

Hello D____
Yes, the tabernacle does typify our flesh, soul and spirit.
But as we now are, we have a spirit but we are dust:

Gen 3:17  And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [ is] the ground for thy sake; in sorrow shalt thou eat [ of] it all the days of thy life;
Gen 3:18  Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
Gen 3:19  In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: f or dust thou art, and unto dust shalt thou return.
Job 32:8  But [ there is] a spirit in man: and the inspiration of the Almighty giveth them understanding.

Job does not say ‘man is a spirit” but “there is a spirit in man.” And that spirit is “the inspiration of the Almighty.”
When man dies that spirit returns to God, and the soul dies:

Eze 18:4  Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Eze 18:20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

So the spirit in man just like the spirit in a beast, it returns to God who gave it.

Ecc 12:7  Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

  It is not a spiritual body until it is resurrected:

1Co 15:44  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

So the outer court, the holy place and the holy of holies, are also typical of the three- step process of coming to God, waiting as an uncalled man in the camp, then as a called yet carnal Levite who cannot eat with the priests or enter the tabernacle and finally a called and chosen priest who can go into the holy of holies and commune with God.
Types and shadows many times foreshadow more then just one thing.
Thanks for sharing this with me. The Lord is giving you eyes to see and ears to hear.
Mike>

Audio Links

 

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1Co 10:11  Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
1Co 10:12  Wherefore let him that thinketh he standeth take heed lest he fall.

How is it possible for Christ to be both a sweet savor offering and at the same time be a sin and a trespass offering? The “sweet smelling savor is burnt on God’s table and is received of God. The sin offering is rejected of God, for His table. It was not burnt on the altar or even in or near the tabernacle. It was burnt on wood, on the bare ground in the wilderness, “outside the camp… where the ashes are poured out.” And yet we are told, in the New Testament, that these offerings are both Christ. The fact that we are told that Christ is both our sin offering, an offering which was not a sweet smelling savor and at the same time a sweet smelling savor, tells us that Christ was “sinful flesh” even as He was also “without blemish… and knew no sin:”

Eph 5:2  And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
Gal 1:4  Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
2Co 5:21  For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him.
1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Is this a contradiction in scripture? Of course it is not a contradiction. This is how God reveals Christ’s humanity and His Divinity to us. The whole world gives lip service to this concept and yet screams blasphemy when shown the scriptures which demonstrate that Christ really was a “marred… cursed…” human “made of a woman… in… sinful flesh.”

Jer 18:4  And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.
Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
Phi 2:7  But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

Now what does the law say, which Paul is here in Gal 3:13, applying to Christ?  Let’s read it:

Deu 21:22  And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
Deu 21:23  His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

Did Christ ever “commit a sin worthy of death?” Of course He did not. And yet Paul applies this verse of scripture to our sinless Savior. Was He really “accursed of God?” Yes He was. Why? How can this be? The answer:

2Co 5:21  For he hath made him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

I have never been “hung on a tree.” Am I therefore not cursed? That, of course, is not what “cursed is everyone that hangeth on a tree” is all about. Christ was crucified “on a tree” so that, among other things, we would have no doubt that, even though He never sinned, he was nevertheless “cursed” with the same “marred in the hand of the Potter… Shapen in iniquity, conceived in sin,… sinful flesh,” you and I have been given.
Christ never “committed a sin worthy of death,” as verse 22 requires. Yet the Holy Spirit applies those verses to Christ. Christ never committed any sin, much less a “sin worthy of death,” but He was still “accursed of God” as “sinful flesh… for our sins.” Had Christ been anything other than “sinful flesh” then these words would not be true:

Heb 4:15  For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Does ” like as we are” mean that His temptation wasn’t really like ours because He was “born of the Holy Spirit?” Is that what “like as we are” means? Absolutely not! It means that He was tempted just like as we are. And “the likeness of sinful flesh” also means that his flesh was exactly like yours and like mine.”Shapen in iniquity and conceived in sin” (Psa. 51:5).
The ‘sin’ offering is not a sweet savor offering. But it is, nonetheless a cause for great joy on behalf of the offerer:

Rom 4:25  Who [ Christ, our sin offering] was delivered [ to be slain] for[ Greek- because of] our offences, and was raised again for [ Greek- because of] our justification.
Rom 5:1  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

While this offering is not a sweet smelling savor it still had to be “without blemish:”

Lev 4:2  Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD [ concerning things] which ought not to be done, and shall do against any of them:
Lev 4:3  If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
Lev 4:23  Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

Lev 4:28  Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

The significance of ‘without blemish’ is to tell us that Christ never sinned. He was spotless and without blemish. And yet He was rejected by man and God for our sakes. It “pleased God to bruise Him.” Why?

Isa 53:1  Who hath believed our report? and to whom is the arm of the LORD revealed?
Isa 53:2  For he shall grow 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 shall see him, there is no beauty that we should desire him.
Isa 53:3  He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Isa 53:4  Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
Isa 53:5  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.

Are we now, since Christ has died for us, free from having to be “esteemed… stricken, smitten of God, and afflicted?”

1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
1Jn 4:18  There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

“ As he is, so are we in this world.” What does that mean so far as we are concerned?

Col 1:24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Is Isa 53:4 saying that this is simply how ” we did esteem Him, smitten of God and afflicted?” Is this verse telling us that so far as God was concerned Christ really was not, and we in Him, are not really “stricken, smitten of God, and afflicted?” Is that what God’s word teaches us?

Isa 53:10  Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

Does God get some fiendish pleasure in seeing mankind suffer? Of course not! God takes no pleasure in mankind’s pain and suffering:

Eze 18:32  For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.
Eze 33:11  Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?

God has a plan that He is “pleased” to carry through as He “predestinated” that it would be done:

Act 4:26  The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
Act 4:27  For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
Act 4:28  For to do whatsoever thy hand and thy counsel determined before to be done.

Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

And that is why “it pleased God to bruise” Christ. It is all “predestinated.” Christ’s coming in cursed and sinful flesh was all “predestinated.”

Rev 13:8  And all that dwell upon the earth shall worship him [ the beast], whose names are not written in the book of life of the Lamb slain from the foundation of the world.

How The Sin Offering Is Contrasted With The Other Offerings

We have covered the first two differences above:
1) This offering is not a sweet smelling savor offering even though, like the burnt offering, it had to be “spotless and without blemish.”
2) The sin offering is not to be burnt on the altar or in the tabernacle, but on wood on the bare earth “without the camp unto a clean place, where the ashes are poured out shall he be burnt.” Both of these requirements separate the sin offering from the burnt offering, the meat offering, and from the peace offering.
But we have yet to contrast the sin offering with the trespass offering
3) It was “for sin,” and in this regard it is separate from the trespass offering. God separates these two offerings.  We should also.
Let’s read where Christ is introduced to us as a sin offering:

Lev 4:1  And the LORD spake unto Moses, saying,
Lev 4:2  Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:
Lev 4:3  If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
Lev 4:4  And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD.
Lev 4:5  And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation:
Lev 4:6  And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.
Lev 4:7  And the priest shall put [ some] of the blood upon the horns of the altar of sweet incense before the LORD, which [ is] in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which [ is at] the door of the tabernacle of the congregation.
Lev 4:8  And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that [ is] upon the inwards,
Lev 4:9  And the two kidneys, and the fat that [ is] upon them, which [ is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away,
Lev 4:10  As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering.
Lev 4:11  And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
Lev 4:12  Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

“If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:” What are we being told? Is this an avoidable circumstance? Does ‘If’ mean it might be possible that “things which ought not be done” might somehow not be done? Hardly!

Rom 8:7  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Rom 8:8  So then they that are in the flesh cannot please God.

Here God has made us virtual sinning machines, totally incapable of obedience to His Word, then He places a beautiful tree with beautiful fruit right in the very middle of the garden in which he has placed us, and knowing we are incapable of obedience, he tells us not to eat of this beautiful tree with this beautiful fruit. “Through ignorance against any of the commandments of the Lord concerning things which ought not be done… against any of them.” No specific sin is mentioned. Just sin in general, even in ignorance, that is ‘the sin offering.’ The sin offering is a person who sees His need for a savior, making an offering to God for what he is.

But verse three deals specifically with “the priest which is anointed:”
If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.
And who does this “priest that is anointed” symbolize? Let’s let the scripture answer this for us:

Rom 6:6  Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

So what was destroyed when Christ died for us?

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

Jer 18:4  And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.
Rom 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
2Co 5:21  For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him.
Phi 2:7  But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

The world argues that Christ’s flesh was not “sinful flesh” “in the likeness of men.” The world argues that since we are plainly told that Christ “knew no sin,” that therefore He could not possibly have been sin. Why then are we told that the High priest, “the anointed priest,” the chief priest, was accounted as sin “according to the sin of the people?”

(BBE)  If the chief priest by doing wrong becomes a cause of sin to the people, then let him give to the Lord for the sin which he has done, an ox, without any mark, for a sin- offering.
(CEV)  When the high priest sins, he makes everyone else guilty too. And so, he must sacrifice a young bull that has nothing wrong with it.
(GNB)  If it is the High Priest who sins and so brings guilt on the people, he shall present a young bull without any defects and sacrifice it to the LORD for his sin.

If the high priest sins and brings guilt on the people does he not bring a curse on the people? Are we not all under the curse of the law?
Paul applied these words to our sinless savior:

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Now what does the law say, which Paul is here applying to Christ?

Deu 21:22  And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
Deu 21:23  His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

This “priest that is anointed,” is Christ just as surely as the “man who committed a sin worthy of death” and was “hanged on a tree,” is used by Paul to tell us that Christ was “made a curse for us.”
Until we see Christ as the beginning and the end, until we see Him as the offerer, the offering, the altar, the priest,  the vail of the temple, the temple, and even as the implements of the temple, we will not grasp the meaning of these words:

1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

Christ, of course, never sinned. But this offering is not for what we do. This offering is for what we are.  Yes even our savior in the flesh, was “made sin” for what we are. We, and our Savior, while in the flesh, are “made of [ corruptible] dust.” We are all sinfully ‘naked’ when we come into this world. We are “marred in the hand of the Potter.” We are “shapen in iniquity and conceived in sin.” We are “made of a woman, made under the law.” We all are “sinful flesh.” And “flesh and blood,” even the flesh and blood of Christ , “cannot inherit the kingdom of God.” We are all of these even while we are “in our mother’s womb having done neither good nor evil.” Even Christ’s flesh “misses the mark” of the “manifestation of the sons of God.” Even Christ’s flesh was “sinful flesh.”
And the fact that we are all sin by nature, is why just three verses before we are informed that Christ was “made sin”  we are also told this:

2Co 5:16  Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.[ after the flesh]

We are all, by nature, Adam. So then all who physically die must come to see that that death is the death of the first Adam:

Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death?

1Co 15:21  For since by man came death, by man came also the resurrection of the dead.
Heb 5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Christ nor we, are saved from the death of the cross. That is the very way to life:

Mat 16:25  For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

Joh 12:24  Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
Col 1:22  In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
Heb 2:14  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
Heb 2:15  And deliver them who t hrough fear of death were all their lifetime subject to bondage.

If Christ had not been “sinful flesh” He would have been incapable of experiencing death. And if Christ had not been the same “sinful flesh” that man is then neither Christ nor we would be capable of experiencing “the resurrection of the dead.” If the simple fact that we do not have a physical Father meant that we were not “sinful flesh” then the first Adam would not have been “sinful flesh.”

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

Remember how Paul applied these words to our sinless savior:

Gal 3:13  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Now what does the law say, which Paul is here applying to Christ?

Deu 21:22  And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
Deu 21:23  His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

Did Christ ever “commit a sin worthy of death?” Of course He did not. Was He yet “accursed of God?” Yes He was. Why? How can this be? The answer:

2Co 5:21  For he hath made him [ to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

It was God who, through Mary, “made Him sin, who knew no sin.” It is a reflection of  how little we  appreciate the differences between the sin and the trespass offerings which brings on this lack of understanding of how God “made Him sin who knew no sin. Look closely at these verses of scripture:

Lev 4:3  If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

Lev 4:21  And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.

Lev 4:24  And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering.
Lev 4:33  And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

Compare those verses with these verses:

Lev 5:15  If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:
Lev 5:19  It is a trespass offering: he hath certainly trespassed against the LORD.
Lev 6:5  Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, [ and] give it unto him to whom it appertaineth, in the day of his trespass offering.
Lev 6:6  And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

Trespass is included in the sin offering because trespass cannot be committed unless there is first a “sinful body” to commit the sin. That is How Eve could be sinful before she ever sinned:

1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

“The lust of the flesh, and the lust of the eyes, and the pride of life” are “all that is in the world” of sin. This is what the sin offering is all about. It is an offering which deals not with “eating of the tree of the knowledge of good and evil.” This offering deals with what we are, “the lust of the flesh, and the lust of the eyes, and the pride of life”.

This was the foundation which allowed mother Eve to

Gen 3:6  And when the woman saw that the tree was good for food [ lust of the flesh], and that it was pleasant to the eyes [ lust of the eyes], and a tree to be desired to make one wise [ pride of life], she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

All this sin was in mother Eve who had come out of father Adam, before she ever committed the first trespass of eating of the fruit of the tree of the knowledge of good and evil.. Yet how few of God’s church see or even know that they are sin by virtue of birth. it is a thought that is repugnant to us. Not knowing that what we are is what is what the book of Job is all about. Job had no clue that he was sin by virtue of birth.

Job 27:1  Moreover Job continued his parable, and said,
Job 27:2  As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;
Job 27:3  All the while my breath is in me, and the spirit of God is in my nostrils;
Job 27:4  My lips shall not speak wickedness, nor my tongue utter deceit.
Job 27:5  God forbid that I should justify you: till I die I will not remove mine integrity from me.
Job 27:6  My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.

It is all a “parable” for us. But Job had to eat those words. How does God feel about such and attitude?

Isa 64:6  But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

So how did Job’s attitude go over with God?

Job 40:1  Moreover the LORD answered Job, and said,
Job 40:2  Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.
Job 40:3  Then Job answered the LORD, and said,
Job 40:4  Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
Job 40:5  Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Job 40:6  Then answered the LORD unto Job out of the whirlwind, and said,
Job 40:7  Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
Job 40:8  Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
Job 40:9  Hast thou an arm like God? or canst thou thunder with a voice like him?
Job 40:10  Deck thyself now with majesty and excellency; and array thyself with glory and beauty.
Job 40:11  Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.
Job 40:12  Look on every one [ that is] proud, and bring him low; and tread down the wicked in their place.
Job 40:13  Hide them in the dust together; and bind their faces in secret.
Job 40:14  Then will I also confess unto thee that thine own right hand can save thee.

“I am vile,” was the conclusion reached by a man that “was perfect and upright, and one that feared God, and eschewed evil.”

Job 1:1  There was a man in the land of Uz, whose name [ was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

What does this teach us about ourselves? If we are given eyes to see we learn that our righteousness, like Job’s, are filthy rags. It should teach us that we are “shapen in iniquity and conceived in sin… a vessel of clay marred in the hand of the Potter… [ and like our Savior, we are] made of a woman, made under the law.”
It should teach us that all flesh, even the flesh of Christ, falls far short of the “manifestation of the sons of God” with the spiritual bodies which come after the natural bodies. It should teach us that this is why we need an offering for what we are and for what God made our Savior. It should explain to us why we all see Christ as a trespass offering long before we comprehend Him as a sin offering. Most Christians never know Christ as a sin offering simply because they cannot see themselves as sin, much less accept this plain truth of God’s Word:

2Co 5:21  For he hath made him sin for us, who knew no sin; t hat we might be made the righteousness of God in him.

When we see Christ as sin offering we are relieved of our greatest burden, the burden of being “shapen in iniquity and conceived in sin.” The sin offering has been made. The price for sin has been paid. Here is where we are now in Christ:

1Jn 4:16  And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

 The Varieties Of The Sin Offering

The various varieties of each offering show us the wide range of understanding and apprehension of each of the various sacrifices. In the burnt offering we had the offering of the herd and of the flock and of the fowl. In the first two of those varieties the offering was “cut into pieces… the head, the fat placed immediately upon the altar. “But his inwards and his legs shall he wash in water .”

Lev 1:6  And he shall flay the burnt offering, and cut it into his pieces.
Lev 1:7  And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
Lev 1:8  And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
Lev 1:9  But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

Now look at how the offering of the fowl was to be treated:

Lev 1:14  And  then he shall bring his offering of turtledoves, or of young pigeons.
Lev 1:15  And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:
Lev 1:16  And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:
Lev 1:17  And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that [ is] upon the fire: it [ is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

These varieties reflect the degree of understanding which the offerer has of Christ. In the higher grades of the herd and flock the parts are discriminated and are separated and are washed with water and laid in order to show us the degree of understanding which a mature Christian has of Christ’s thoughts and His mind and His heart, which are placed in order on the altar. But the inwards and the legs are washed in water before they are also placed on the altar to be burned in sacrifice to God. Christ’s walk and our walk in Christ is our baptism, our “washing in water.” Christ told James and John that they would “indeed be baptized with the baptism that I am baptized with.” His legs and his inwards were “washed with water” before He was placed on the altar which is the cross, which is God’s table. And for those who can receive it, we too, just like James and John, will be baptized with the baptism with which Christ was baptized:

Mar 10:38  But Jesus said unto them, Ye know not what ye ask [ to sit one on His right hand and the other on His left]: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
Mar 10:39  And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

Col 1:24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

But none of this is seen in the lower offering of the fowl: “… if the burnt sacrifice for his offering to the LORD be of fowls… the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar… but shall not divide it asunder:” There is very little understanding of the walk and mind and thoughts of Christ at this stage of our offering. It takes time to come to see Christ as the offerer of the bullock sees Him, in His walk and in all of his various and wonderful thoughts and affections. It takes time to come to see Christ as both the sweetsmelling savor offering and as a non sweetsmelling savor offering. It takes time to come to see Christ as being “made sin” and at the same time being “without blemish.” It takes time to come to see Christ as all of these five offerings with all of their varieties. And the sad Truth, for the moment, is that most do not care to and cannot see Him as anything more than a trespass offering. Nevertheless we are exhorted:

Col 3:1  If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
Col 3:2  Set your affection on things above, not on things on the earth.
Col 3:3  For ye are dead, and your life is hid with Christ in God.

The mature Christian seeks to know all he can about the inward working of God and Christ. The babes in Christ are simply thankful that God has given them a propitiation for their sins. To these Christians universal salvation is a T- bone steak and at this time in their walk that is all they need or want to know.
But here in the sin offering the number of varieties is much greater than in any of the earlier sacrifices which we have covered. In the earlier offering we saw the three varieties brought to God by the offerer. In the earlier offerings the offerer is presented to us simply as “any man.”

Lev 1:2  Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [ even] of the herd, and of the flock.

But here in the sin offering we have first “the sin offering for the anointed priest.” Second we have “the sin offering for the whole congregation.” Third we have “the sin offering for a ruler.” Fourth is “the sin offering for one of the common people.”  Fifth and last we have the sin offering for particular sins.
It is in this last variety of the offerer that we have a mixing of comprehensions of what this offering is. It is referred to as both trespass and a sin offering. And just as in the lowest grades of the earlier offerings where the fowl was not divided asunder,” here too there is no comprehension of the different parts of the sin offering. Look at the similarities:

Lev 1:15  And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:
Lev 1:16  And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:

Lev 1:17  And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that [ is] upon the fire: it [ is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

These varieties reflect the degree of understanding which the offerer has of Christ. In the higher grades of the herd and flock the distinctions are sharp and clear. But as our ability to understand has not as yet been nourished we see Christ indiscriminately as both a sin and a trespass offering. Look at the wording of last and lowest class of the offerer in the sin offering:

Lev 5:5  And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:
Lev 5:6  And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.
Lev 5:7  And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.
Lev 5:8  And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:
Lev 5:9  And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
Lev 5:10  And he shall offer the second [ for] a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

In verse seven we are told that the offerer is to bring a “sin offering” for his “trespass.” This, being in the lowest variety of the offerer, just as in the lower varieties of the earlier offerings, demonstrates the offerer’s limited ability to comprehend the distinctions of the various sacrifices which are our Lord.
We, like Job, cannot at first accept that we are sin by virtue of birth. Even harder it is to see that this is also true of our spotless, unblemished, Savior. We really do not see Him as His own Father sees Him, as sin. We see him only as a sin offering, having sin imputed to him for our sakes. We actually believe, in our lack of understanding, that His flesh was not sin. He, Himself has no such qualms. He accepts responsibility for our composition and comes to experience our fleshly, dying condition. We, at first, do not see how it is possible to be both a sweet smelling savor and at the same time a non sweet smelling savour. Here is the type and shadow of the understanding of most Christians to this very day:

Lev 5:11  But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.
Lev 5:12  Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.
Lev 5:13  And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and [ the remnant] shall be the priest’s, as a meat offering.

Invariably, like a two year old child who wants to help daddy build the house, we bring a meat offering as a sin offering. And yet it is accepted as a perfect and spotless sin offering:

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole worl d.