The Anointed Son of God had founded His own divine life in a human being, Jesus of Nazareth, as an internal substitute, living His life within us, instead of us living our natural, human life. Through one human being, the Anointing had worked out and brought to maturity the founded life of God. The Anointing of divinity had come into humanity, and while within him, had done in and through his human faculties what a human being could not do for himself. "Christ [the Anointing]...overcame in man's behalf, working out for him [while in a real human life] a righteous character, because he knew that man could not do this of himself." ST 5-20-97. During His earthly years in Jesus of Nazareth, the Anointing had made the preparation to now found this same kingdom of God within the "tent of flesh" of every fully yielded human. The Anointing had proved this divine ability, and earned this right, in a human being.
Jesus Christ wasn't a super God/man. He was a normal, ordinary human being, Who had the Anointing living within him. Jesus was nothing, of Himself - in his humanity, and Christ was nothing, of Himself - in His divinity. It was the Father Who was seen in the Anointing. The Anointing of God within Jesus of Nazareth simply gave that particular human being, 2000 years ago, the capacity to hear and obey His Father, and He simply went around following His Father's instructions all day long. It was the Father Who knew the intimate needs of every soul in the world, and Who connected His Son with them, by the instructions He gave to Him.
The Anointing in Jesus of Nazareth was a parable of how the Atonement by Blood, which He made on the cross, comes into a human. His Atonement by Blood was effective, because He was in a human being when He made it.
Since the return of Messiah in Michael, the meaning of atonement has never become so clear. It was from His life that the true light of the divine Anointing within the human soul of Jesus of Nazareth, was revealed to us. Up until the appearing of Michael, the word atonement was just a grand religious word about somehow being one with God, but its theology held no intimate, life-renovating meaning. The thought of atonement brought up some general theological idea about the life of Jesus resolving some celestial paperwork difficulties up in heaven somewhere, covering up something that needed to be covered up, kind of like a heavenly "white-out."
But, the appearing of the life of Messiah again has made very clear what atonement is, what it means, and what it brings into us, personally. The meaning of atonement is now being lived out before us with life-defining vividness in the life of Michael, and, lived out in us by the Anointing, Who mirrors the divine life seen in Michael. The Anointing produces in anyone, personally and fully, exactly the Spirit and character it produced in Jesus of Nazareth.
I remember as a small girl having the notion that God the Father was stern and exactingly righteous, and Jesus was kind and loving. God the Father was the unfriendly one, and Jesus was the "nice" one. So, Jesus had to stand between the Father and us, and say, "Father, look at Me instead of them," so that the Father could be happy with us, and that His displeasure could be properly atoned for. That childish idea has been dressed up in theological garb, and taken for genuine atonement.
The true meaning of atonement comes from an altogether different world. The truth is that it is my tender Father Himself, Who provided a way, at great cost to Himself, for the Anointing to come into me and Be perfect union and harmony with God, in me. My heart is drawn out to My Father's heart, as I think of how long human misconceptions have hidden Him from those He has yearned over and tended with such solicitous care. The Father's great cost was revealed in the struggle of the Spirit in heavenly places over the universal contest. Father has borne the stresses of the sinful heart of man for generations and for eternity. He bore all of the suffering in Jesus, and in everyone involved in the contest of life.
In the wilderness, God requested the people to make Him a sanctuary, so He could come into it and dwell among them. Thus when the "Tent of Meeting" was set up in the earth, the divine Presence had a place to come into. So it was with the next dispensation, the dispensation of the living "Tent of Meeting," the Anointing in human flesh. The Anointing was conceived in a human being, so the divine Presence of the Father could come into His Anointing. Father couldn't come directly into human beings. They would be instantly consumed. But He could implant the Seed of the Anointing in each human being, and if they responded to His drawing and cherished everything He brought to that soul, to nurture and nourish it and cause it to grow, Father could come into them, and take up His abode within the human soul. The Anointing is Father's provision to be one with us. This is Father's atonement.
The word atone is a compound of "at" and "one." In Spanish the meaning is conveyed, "to unite or join"; in Italian, "to assemble"; in Welsh, "to be united, accordant, agreeing," which comes from "one" and iteration, or "One repeated again" (the life of the Father, repeated again in us). The suffix "ment" is "concrete result, a state or condition resulting from a (specified) action." So, literally, atonement is "at" "one" "condition" - a concrete result from a specified action (God taking up residence within us).
The life of Jesus Christ embodied the "at" "one" "condition" of God and man. Literally, the names Jesus and Christ signify each one of His two natures. Jesus was the name given to the human body who contained Christ, the divine life of the Anointed One. Jesus of Nazareth was the body of Christ. "So Christ [the Anointing, the Son of God] ...when He cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a [human] body hast thou prepared [perfectly joined together for] me." Heb. 9:28; 10:5.
Christ [the Anointed One]...took human nature [in the person of Jesus of Nazareth]. He [The Anointing] became flesh even as we are. He was oft hungry, thirsty, and weary. He was sustained by food, and refreshed by sleep. He had natural affection; for we see him weeping in sympathy with the sorrows of others, and lamenting over the retribution coming upon Jerusalem because of her impenitence. While in this world, Christ [the Anointing] lived a life of complete humanity in order that he might stand as a representative of the human family. He was tempted in all points like as we are, that he might be able to succor them that are tempted. As the Prince of Life in human flesh, he met the prince of darkness, and, passing over the ground where Adam fell, he endured every test that Adam failed to endure. Every temptation that could be brought against fallen humanity, he met and overcame.
Had he not been fully human, Christ [the Anointing] could not have been our substitute [within us]. He could not have worked out in humanity that perfection of character which it is the privilege of all to reach. He was the light and the life of the world. He came to this earth to work in behalf of men, that they might no longer be under the control of Satanic agencies. But while bearing human nature, he was dependent upon the Omnipotent for his life. In his humanity, he [the Anointing] laid hold of the divinity of God [His Father]; and this every member of the human family has the privilege of doing. Christ did nothing that human nature may not do if it partakes of the divine nature. ST 6-17-97.
Atonement is defined as "the exemplifying of man's oneness with God." Exemplify means, "to show or illustrate by example; to be an instance of, or to be typical of; embody." The life of the Anointing in one human being - Jesus of Nazareth - "served as an example of" a human being in perfect union with the divine Being. Messiah's life was "typical of" being "at" "one" with God. That means being of the kind that is expected as usual, not out-of-the-ordinary, for the life of any child of the Father. The oneness with divinity that Jesus embodied, was a revelation of what His Father had purposed for every human being, from the very beginning. Now here was One Who was living out Father's vision. That One was the Anointed One IN Jesus of Nazareth. The life of Messiah when He appeared on the earth the first time, personified atonement. This atonement of the divine and the human, within the very experience of Messiah Himself, illustrated in a human being what an atoned life looked like.
Christ had two natures, the nature of a man and the nature of God. In him divinity and humanity were combined...No one but Christ [No one but the Anointing] has ever succeeded in living a perfect life, in living a pure, spotless character. He exhibited a perfect humanity, combined with deity; and by preserving each nature distinct, he has given to the world a representation of the character of God and the character of a perfect man. He shows us what God is, and what man may become--godlike in character... By the offering made in our behalf we are placed on vantage-ground...Upon His mediatorial work [the personal work of the Anointing in the soul] hangs the hope of the perishing world. GCB pg. 12-22.
Atonement also means, "To stand as an equivalent, equal in force, power or effect; and to make reparation or amends by which reconciliation is procured." Christ (the Anointing) came "to stand as an equivalent" IN man. The Anointing is the substitute for the "natural human self" in us. This is how Christ made "reparation or amends by which reconciliation" was procured. To amend is "to supply, to correct by restoring the true." Christ, or the Anointing of God, within the human, supplies the connection of his being with the Father, which had been severed from God by disobedience.
Adam listened to the words of the tempter, and yielding to his insinuations, fell into sin. Why was not the death penalty at once enforced in his case?--Because a ransom was found. God's only begotten Son volunteered to take the sin of man upon himself, and to make an atonement for the fallen race. There could have been no pardon for sin had this atonement not been made. Had God pardoned Adam's sin without an atonement, sin would have been immortalized, and would have been perpetuated with a boldness that would have been without restraint. RH 4-23-01.
An Atonement not only makes amends, it is an "expiation, a doing of that which is received in satisfaction; the act of repairing, to perform some act which is accepted; restoration to oneness." The amends which Jesus bought by His act of Atonement by Blood, on the cross, causes every act of human disobedience in us to be "expiated," or "done away with." His death released the blood of the Anointing Who was within Him, to us. The Anointing would now obey the Father while within us, with an obedience that is divine. Not just the death of the Lamb of God, but the whole previous life of the Lamb, was a divine atonement in human flesh, a pure exemplifying, a true instance of, the union and assembling of the divine and the human in a living "Tent of Meeting". The Anointing of God came into the human to BE his obedience in him. Thus the divine Anointing in a human, repaired the impossibility of disobedient humans trying to obey God, because the Anointing IS God, and He obeys His Father while He is IN us. If we are so identified with the Anointing as Jesus was, we experience the Anointing as our own self. This is real Atonement.
The Anointing is a real, live, divine Being within you, a complete Being Who has a will, a mind, a conscience, a voice, seeing eyes that penetrate into invisible realities, hearing ears that pick up the soundless communications from the heavenly world, and feelings that intuitively sense every movement of the Father. The Anointing is atonement with the Father, personified.
Jesus [the Anointing personified] is our atoning sacrifice [within us]. We can make no atonement for ourselves; but by faith we can accept the atonement that has been made. BEcho 3-15-93.
On the typical Day of Atonement, two specific atonements were required to provide a complete atonement; the Atonement by Blood, and the Atonement by Consummation. The Atonement by Blood which the Anointing in Jesus of Nazareth made for us, could not be fully realized until the Anointing returned in Michael of Travesser. It took the Atonement by Consummation to complete the Atonement by Blood.
In Michael's Atonement by Consummation, Father designed to reveal two distinct spiritual realities to us. First, in the imagery of the ram being consumed completely on the altar of burnt offering, we were to see the totality of the consummation of our entire being, by the divine fire of God. And, in the physical Atonement by Consummation of the marriage of the Lamb of God, we were to see the vivid, literal reality of God Himself coming into us.
On a walk one day, Father brought the following words to me with great emphasis, regarding Michael's Atonement by Consummation. I quote verbatim the words which came to me:
"The consummation and marriage of the Lamb was about - GOD REALLY !!!!! COMES IN !!!!! TO YOU !!!!! Not pretend comes into you, not "spiritually speaking," HE REALLY DOES COME IN TO YOU! There is a real, live, Presence in you, Who isn't you yourself, and you know it, and feel it isn't you, recognizing intuitively and responding sensitively to Father. There is Someone in there in you besides you !!!!! Father really wants this said CLEARLY! He wants to come into you exactly the same way He came into Jesus of Nazareth."
Jesus Christ was the revealing of the atoning Anointing within humanity, and how He functions while in human flesh. Jesus was the atoning Anointing, personified in a human being. And, He was also a revealing of how the Anointing would appear again. When the Scriptures say, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven," it is really saying, This same Anointing, personified in humanity, shall so come in like manner (personified), as you have seen him go into heaven. When one confesses that Jesus is in his heart, one is really confessing that the Anointing is personified in them. The Anointing of Messiah appeared in Jesus of Nazareth as a type of the way He would appear again, the second time.
Complete and final atonement has been provided for us. Not only an Atonement by Blood which Messiah provided at His first appearing, as the sacrifice Lamb of God, but the Atonement by complete consummation, the final atonement of the antitypical Day of Atonement, which Messiah provided at His second appearing, at the consummation and marriage of the Lamb. It is the Anointing in us, Who now draws the virtue from these two atoning events. And the sacrifice that Jesus made - to go through with the Atonement by Blood, and the sacrifice that Michael made - to go through with the Atonement by Consummation, comes into us in all of its fulness.
The final events in the earthly life of Jesus of Nazareth were prefigured in the service of the wilderness sanctuary, in the sequence that follows:
- The Atonement by Blood was made by Messiah in the courtyard of the earth;
- The veil of the temple was rent;
- And thereafter, Messiah disappeared from the visible, physical world, as if going through that veil, to perform a work which was invisible to His people on earth.
This disappearance of Messiah, from human sight, was prefigured very precisely, in time and sequence, in the events of the sanctuary services during the previous dispensation. First, the high priest could be seen by all, while he was within the courtyard of the "Tent of Meeting". It was in the courtyard that the blood of the substitute was shed. After the atonement blood was shed, the high priest symbolically took that life which had been given, and disappeared out of sight into the Holy Place. He conducted his work out of sight of the congregation all during the time he ministered in the sanctuary, not only in the work of the first apartment where he ministered daily, but also in the work of the second apartment where he ministered once a year. On this day, after the earthly high priest had cleansed both the Holy Place and the Most Holy Place, by applying the atonement by blood and receiving onto himself the sins which had been dealt with in the sanctuary, he reappeared through the veil of the sanctuary, and was seen again in the courtyard of the congregation. The work of the high priest was not over when he reappeared, for when he came through the veil of the sanctuary, he was symbolically carrying upon himself all of the sins which he had cleansed out of the sanctuary. He reappeared to do a specific work. He put the sins on the head of the "goat of removal," and made the final atonement of the Day of Atonement, the Atonement by Consummation.
In this, the wilderness services also revealed, with encrypted foreshadowing, the exact manner of Messiah's return to this earth, "whom heaven must receive and retain until the time for the complete restoration of all that God spoke by the mouth of His holy prophets for ages past." Acts 3:21 Amplified. Here, the events at the reappearing of Messiah, occurred in reverse order.
- The Anointing of Messiah reappeared into the visible, physical world, coming back through the veil of the invisible heavenly sanctuary of the soul, and appearing again in all of His divine perfection in Michael of Travesser.
- The Anointing completely rent the veil of flesh in the human temple in which He had been ministering invisibly. The Anointing had rent everything in the human life He was in which had obstructed the Anointing from being fully revealed in all its purity, revealing once again the perfection of the Anointing in human flesh, in Michael of Travesser, just as the Anointing had been perfectly revealed in the human flesh of Jesus of Nazareth.
- Then the Atonement by Consummation was made by Messiah, Who was in the courtyard of this earth once again.
Thus, in the courtyard of the wilderness sanctuary, the two appearings of Messiah in the antitypical "courtyard" of this earth were encrypted; the two specific acts of God which He would make here on earth as a complete atonement for His congregation. The first act of God would be made in the courtyard of the earth, when on a literal, physical cross, divine blood would be shed at the physical death of Jesus of Nazareth as the sacrifice Lamb of God made an Atonement by Blood. Then Messiah would disappear through the veil into heaven. In the fulness of time, the "time of the complete restoration," the Messianic High Priest would appear again through the veil, into the courtyard of the earth, where the final act of divine atonement would occur. Bearing upon His own Person the sins which He had cleansed out of the sanctuary, He would deliver them completely and forever onto the head of their originator. Then, on the altar of complete consummation of the natural humanity through which He had reappeared, Michael of Travesser would make the Atonement by Consummation, literally and physically consummating a divine marriage in the earth, the marriage of the Lamb of God.
Jesus of Nazareth initiated the antitypical daily ministry of Messiah, when the Atonement by Blood was made on the cross. The veil was rent, and Messiah disappeared from the courtyard of this earth, to perform a work in the invisible heavenly sanctuary of the soul. The Anointing of Messiah would now perform the same invisible work in every consenting soul which He had performed and founded in Jesus of Nazareth during His earthly life. Then, in the fulness of time, from the heavenly soul sanctuary of one human being in whom the Anointing of Messiah had been ministering invisibly, He rent the veil of flesh that had kept the divine life of the Anointing from being fully revealed in human flesh. He reappeared in human flesh. He appeared in the courtyard of this earth, once again, for the antitypical ministry of Messiah on the final Day of Atonement. Michael appeared in humanity, finalizing the antitypical yearly ministry of Messiah.
The services of the earthly sanctuary reveal that our Messianic High Priest returned from out of the Most Holy Place to perform a very specific work on earth. His work was not over when He appeared in the courtyard, once again. The work of the Anointed One was finished only when the Atonement by Consummation had been completed. Thus the sanctuary services revealed that a Being appearing merely in the literal clouds of the sky, could not fulfill the prophetic type and perform the visible work for the congregation that was required for the cleansing of the sanctuary, and to mediate the complete consummation of their souls into God.
When Messiah ascended to heaven, after His first appearing on earth to make the Atonement by Blood, He went through the veil of earth and disappeared from its courtyard, initiating the era of faith - the faith of Jesus - the divine faith of the Son of God that had been founded in human flesh. He began mediating His Atonement by Blood in the invisible Holy Place of the heart, and the invisible Most Holy Place of the mind - the heavenly soul sanctuary of every yielding human being. At the end of this age, Michael's appearing in the courtyard of this earth was the "first light" of the reappearing of the Anointing, the "first among many" to rend the veil of flesh, initiating the era of sight - the era where the faith of the Son of God in you, has been brought into visibility; where all that the Anointing within you has planted in your own soul is now producing its visible fruit; where all that Father had caused your soul to hope for is now seen in your life; where the Anointing of Messiah reappears in your human flesh, appearing in the full stature of Messiah; and the full knowing of the Son of God within you is borne out in every habit of thought and feeling, in "Christ's own perfection, the measure of the stature of the fullness of Christ and the completeness found in Him." Eph. 4:13 Amplified.
The appearing and reappearing of Messiah reveals how the Seed of the Anointing which Jesus founded in the earth, grows and matures in the soul until the soul's full consummation by the Anointing. The Anointing rends the human veil of the soul it is within, revealing the consummation of the Anointing, the ultimate end of faith. The mature life of the Anointing appears in us by sight, for we have witnessed that appearing in the life of Michael.
Chapter 10, page: 1, 2, 3, 4, 5, 6, 7, 8
