There are several texts of the purification of sin by direct factor of God, "then hear from heaven, and forgive the sins of your people Israel," 2 that means that the verse that says "and without shedding of blood there is no remission" 3 , in no way since God forgives, but the person does not go to Heaven, nor does he become an angel, or God talks face to face. God's forgiveness is connected with everything he has done, done and will do. In fact "names are not written in the book of the Lamb that was slain from the foundation of the world" 4, that is, we have two factors of forgiveness or remission, one directly decreed by God, and automatically linked to the blood of Christ and another linked to the death of Christ by his blood, and automatically linked to the gift of God, "For God loved the world of so that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. " 5 , such as we have the representations of Christ by his blood, as animals that expiate sin by the shedding of blood, 3 or decrees and norms of God.
One of the cases of purification by divine decree is that contained in Isaiah, "Then one of the seraphs flew to me, having a live coal in his hand, which he had taken out of the altar with a pincer, and with the hot coals he touched my mouth, and said : Behold, this hath touched thy lips: and thy iniquity is taken away, and thy iniquity forgiven. " 1 . Now does the act of God decree annul the necessity of the death of Christ? Not at all, but elevates it of importance, and decrees it as an unchanging gift.
But if this does not involve either the concept of the shedding of the Blood of Christ or a divine command of God, then sin is not atoned for. An example is the goat Azazel, such a goat is not sacrificed at the altar and has no bloodshed, nor does he consider himself the goat Azazel as God. In fact all the construction for the goat Azazel is not in reference to concepts of something relative to the permanence in the sanctuary.
When we see the concept of "bringing in a live coals from the altar," we have an embers brought from the altar, while the lamb involves atonement, the blood remission, the embers or the fire of the altar refers to purification. So when using the shade of the altar ember we are talking about the purifying factor of the altar, which was touched in the mouth of the prophet. This can make your connection to the text "He will baptize you with the Holy Spirit and with fire" 6 .
If we look at the goat Azazel, it has nothing to do with the sacrifice, for it does not die on the altar, nor is it past the embers, nor does its blood purify the altar for remission of sins. In fact he is sent into the wilderness to die, without remission of sins. In fact, the distinct concept of the Azazel goat is reportedly out of the system (blood, lamb, altar, fire), which determines that the Azazel goat can not purify itself in the altar fire, carrying sin and dying outside the sanctuary.
When we speak of the ember from the altar, we are talking about purification, and binding the order of God, and on the altar the blood is bound. And even if only the order "your sins are forgiven" occurs, by God this is accepted as a necessary and sufficient fact, for forgiveness, but embedded in this concept is the death of Christ.
In fact, the construction of the text in Isaiah 1 , linked to the altar and the divine order strengthens the ritualistic system as a shadow of heavenly action, and founded on holy priesthood, from messengers to repentance at all times.
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