“In the Hebrew, when the lot had been cast upon the goats, one was declared to be for Jehovah and the other for Azazel. The significance of the word Azazel is not very clear, but according to the majority of modern scholars it stood for the prince of darkness; and in Milton’s “Paradise Lost” Azazel is represented as the standard-bearer of the infernal hosts—the prince of devils. We agree with this interpretation because it corresponds well with the expression of the Apostle, who—when referring to one class of the consecrated members of the body of Christ who had not been living up to their privileges—declares, `Absent in the body but present with you in mind, I have delivered such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.’ (1 Cor 5:3–5)

Similarly we understand that the great company, those who have consecrated but failed to sacrifice voluntarily, will be delivered over to Satan (that is to his servants, the world and the professing church) for his buffeting, and pass through a great tribulation, with a view to effecting in them by this means a proper penitence for sin and a proper appreciation of the divine standard of truth and righteousness. The majority of this neglected class the scriptures seem to intimate will be found in the end of this age—though doubtless there have been some of the same class throughout the age.” (R 4035:6)

“Some have concluded (but we believe erroneously) that the antitypical “fit man” is Satan himself (physically). Undoubtedly based upon the aforementioned words of the Apostle, of course, it is recognized that in the type the “fit man” was merely anyone conveniently available to lead the Scapegoat out of the Court, through and beyond the Camp, into the wilderness (the land of separation), there to let him go. What some have failed to recognize is that after the fit man, the man of opportunity, had accomplished his mission with the Scapegoat, he was to wash his clothes, bathe his flesh and come back into the Camp. (Lev 16:26) Surely, this could not possibly find its antitype in Satan.

It is quite evident that the world of mankind, “ever ready to scorn and to cast out the chastened and afflicted” (T 70), is identified with or as this man of opportunity. Such being the case, it is easy to see how “he that let go… the scapegoat” could eventually return to the Camp. (“Notes on the Tabernacle”, Page 626)

“The death of Jesus alone cancels the sin of Adam. He only was the Redeemer, the Ransom. He gave His life for Father Adam’s life, and thus as a satisfaction for the sins of the whole world.

“By one man (Adam) sin entered into the world, and death by sin; and so death (the wages of sin) passed upon all men. Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one (man, the man Christ Jesus) the free gift came upon all men unto justification of life.” (Rom 5:12, 18)

Nevertheless those for whom Jesus advocates as the members of His Body become associated with Him and identified with Him in His work, not by virtue of their own merit, but because “accepted in the Beloved.” These are scripturally shown as having something to do with the cancellation of “the sin of the world,” because of their association with the Head. However in contrast, The Great Company has NOTHING whatsoever to do with the cancellation of THE sin of the world.

Nothing is to be atoned for by Christ’s death but the sin of Adam… however other sins of direct responsibility, sins against light, must also be settled for. Coming down to the Gospel Age, many sins have been committed which could in no way be covered by Christ’s sacrifice–sins against a measure of light and knowledge… the chiefest of all these sins have been, according to the Master’s words, committed against His people.

And how will God reckon with the injustice which He wishes to cancel, so that the world may come forth with a clean slate?

We answer; the Great Company class will have a share in that trouble. And since they do not really deserve a share in the trouble, in the sense of having merited Divine wrath, what they will suffer will be in a measure suffering the merit of that which belongs to others. Sins against direct light must be atoned for and it is for this purpose that they suffer, that they be “appointed a share with the hypocrites” (Matt 24:51) that the slate against humanity might be clean prior to their judgment in the next age.

It is not a punishment to get into the Great Company class. The Great Company will be a very blessed class. They will not be seated in the Throne, but will serve before the Throne; neither will they obtain the Divine nature (Immortality).

The Little Flock class will get the great prize of being associated with the Master, joint-heirs with Him in the Kingdom (inherit immortality, whilst) the other class will receive a reward on a much lower plane of existence–nevertheless a spiritual plane, because they also were begotten of the Holy Spirit, (adopted into the spiritual family of God, having through sanctification forfeited their earthly life rights) So far as the Great Company is concerned, God’s permitting them to share in the trouble at the end of this Age will be for their own development.

Their Covenant was unto death; and unless they lose their lives in obedience to the Lord, unless they prove faithful unto death, they will not be worthy of any position of life on any plane. Hence it will be to their own personal advantage that they suffer in that time. They are said to suffer for the iniquities, the sins and transgressions of the people of the world (typified by the “children of Israel”) as the antitypical scapegoat. (Lev 16:21, 22 T 68-72) Instead of allowing that merit of the Great Company to go for nothing, the Lord makes a credit of it, as it were, to balance the world’s account for willful sins. (R 5464)

“The time of trouble will be especially against the hypocrites (nominal Christians, niminal professors), but the great company class will have their portion with the hypocrites and be bearers of a share of punishment due the world.

“That we may clearly note the character of the sins for which the world is held responsible, let us recall the statement of Rev 6:9–11,

`I saw under the altar the souls of them that were slain for the Word of God and for the testimony which they held; 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? Then white robes were given unto them’; and they were told that they should wait `a little season,’ until both the number of their fellow servants (the last of the “little flock”) AND their brethren (the Great Company class), who also were to be killed, should have the persecutions accomplished in them.”

Thus the same idea respecting the divine requirements in the end of the Gospel age is given to us that Jesus specified in regard to the Jews in the end of their age.” (R 5874:2, 3)

Next post.