Sunday, March 1, 2009

Question 2 from Affirmative

The resolution is this: “God imputed the guilt of the sins of the elect to Christ.” For much of the time, it seems you focus on the issue of “wrath” even seemingly diverting the issue from guilt when it seems that the evidence points to guilt being imputed.

Leaving aside then the issue of wrath, I provide the following evidence for you regarding the interrelationship between the “upon the head” symbology and the concept of imputed guilt:

1) Numbers 8:12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites. (This is one of the many examples of the animals having hands laid upon their head prior to the animals being sacrificed.)

2) Acts 18:6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. (Paul is saying that their guilt cannot be imputed to him, but only to themselves.)

3) Ezekiel 33:4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. (This is a similar concept to the one Paul mentioned.)

4) 1 Kings 2:37 For it shall be, that on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head. (This warning has a slightly different twist, but the similar concept here – the king is pointing fingers, saying that it won’t be his fault if the guy is executed, it will be the guy’s own fault for violating the conditions of his probation.)

5) Judges 9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal. (God imputed their sin to them, which resulted in the curse, which incidentally connects with the concept of Christ being “made a curse” for us, which implies the same concept of imputed guilt.)

6) 2 Samuel 1:16 And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed. (Notice the same judicial concept here. Their guilt is imputed to them, in the sense of their being judged guilty, and the evidence is their own testimony.)

7) Ezekiel 22:31 Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD. (Here God explains that he poured out his indignation/wrath “upon their heads” showing that they were condemned. Incidentally the “fire” metaphor used here is further evidence for the fire/wrath symbolism I noted elsewhere)

8) 1 Kings 2:32-33
32 And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah. 33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD. (In this case, the imputation of guilt extends not only to person himself who did the evil deed, but to his children as well. This is similar to the general federal principle particularly illustrated in Adam, whose guilt is imputed to all his natural children.)

9) Matthew 27:25 Then answered all the people, and said, His blood be on us, and on our children. (Although this doesn’t specifically use the word “head,” it expresses the same concept as the immediately preceding one.)

10) Joshua 2:19 And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. (This example provides a good balancing example: if the person goes out of the house and dies, it’s not the spies’ fault, but if they stay in the house and get killed, the spies will be held guilty.)

In view of this evidence, how can you deny that the “Lamb of God” (John 1:29 and 36) could take away the sins of the world in the specific sense of taking the punishment due to the guilt of sin, in other words, how is it that in view of the hand-head typology of the Old Testament sacrificial supported by the evidence above, you would attribute some other kind of “taking away” than having the guilt of the beneficiary imputed to the victim, and the victim slain in place of the beneficiary?


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