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The Sin-offering And The Trespass-offering

AND THE CHARACTER OF THE OLD TESTAMENT.
The subject in the offerings in Lev. 4:and 5:to 6:7, is not sin and sins as root and fruit. That, we have in Romans, but not in the Old Testament, in the same plain way. It is misunderstanding the character of the Old Testament to look for it there. The sin-offering refers to sin in its nature (not in the nature), the trespass-offering to sin as trespass, but both refer to sins, to deeds-neither to root, condition, or nature.

In the light of the New Testament, we can see death out of the old Adam state in the death of a Substitute, in sacrifice; and we can also see our standing in Christ in the burnt-offering, in the words (Lev. 1:3) "he shall offer it for his acceptance"- as no doubt it should be rendered. We are "accepted in the Beloved." But by the law the question of a nature would not be raised directly, but only of the deeds; and so the sacrifices in connection with the law referred simply-on the face of things -to deeds done, to breaches of the commandments. So the epistle to the Hebrews, which answers to all this, does not refer in plain doctrine to the old and new nature, or to sin and sins, but to sins. These are forgiven, and so the worshiper has access to the holiest. The same people who had been waiting, as it were, for the accomplishment of the cross, are now forgiven and ushered into God's presence. "Where remission of these is, there is no more offering for sin " shows that the offering for sin here, refers to sins. Sin in the abstract (Heb. 10:18) "our bodies washed with pure water" (Heb. 10:22) suggests, it is true, a new and perfect nature formed by the Word but there is no distinction of sin and sins, here, or in Lev. 4:and 5:, such as is presented in the epistle to the Romans.

Scripture is framed in perfect harmony like the ''earth, with its rocks and metals, and soils. Parts of the earth may be disturbed, but in Scripture everything is in its place, and nothing will be found out of place, or where it does not fit.

Another example of misinterpretation in this connection is the introduction of the doctrine of the resurrection into the prophets. The prophets spoke of the restoration of Israel to their own land. Resurrection has no place here. The nation that came out of Egypt (that is, descendants who will represent the nation in the last days), will be established in Canaan-in millennial blessing at last. Figures of speech are used (Isa. 26:; Ezek. 37:; Dan. 12:; Rom. 11:) that show that morally there will be a resurrection-the nation will be raised from a dead state. But there will be generations of children after this moral resurrection, as we see in Ezek. 37:25, "They and their children and their children's children;" showing plainly as the connection always does, the real meaning of the passage, that is, in this case, that Israel will be restored to their land. Time will be still continued. They will be in mortal bodies, just as we now are.

Let the character of the Old Testament be considered and all is plain. It is in the main, the history of an earthly nation, Israel; now scattered for their sins, according to the warnings of the prophets, and yet to be regathered to their land according to the prophets. THE SIN-OFFERING AND THE TRESPASS-OFFERING.

All believers who have died-Jews or Gentiles- Old Testament or New Testament saints-all such will be raised from the dead when the Lord descends into the air to take away the Church to Himself. The dead will be raised-dead believers, and living believers will be changed-and all will be caught up to be "forever with the Lord" in heaven (i Thess. 4:13). The last resurrection is at the close of time, after the Millennium, and includes only the wicked. All who share the first resurrection go to heaven. There is no such thing as resurrection for those who are to dwell on the earth. Believers who die and are raised from the dead, all go to heaven, and remain "forever" in heaven. Restored Israel and Gentiles blessed with them will be on earth-in millennial blessing-and there will be "men" on earth forever, on the "new earth." How they will be transferred from the old to the new earth, we are not told.

Therefore heavenly blessing awaits the heavenly saints, and earthly blessing awaits the earthly saints, whether for the Millennium, or for the eternal state.

The idea of resurrection has no place in connection with the restoration of Israel to their land, nor in connection with Gentiles who will be blessed with them. It has nothing to do with earthly blessing. Heaven is heaven and earth is earth-and "in the dispensation of the fulness of times, He will gather together in one all things in Christ, both which are in heaven, and which are on earth" (Eph. 1:10). It is deeply important for the soul that we should diligently and patiently consider the connection in interpreting Scripture. E. S. L.