1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

Respect of character - respect of persons

The former is natural and is apostolically enjoined (Phil. 2:29): the latter we hope to continue innocent of. A brother who goes to law with a brother is in no position to withdraw from the one he goes to law with. Hence our refusal to publish. An ecclesia walking in the commandments of the Lord blameless, and withdrawing from the disorderly, is in a very difierent position.

The Christadelphian, Aug 1874

Going to Law

Answer.—"It would be a relief to my mind in various directions if I could feel the liberty you express of going to law to recover debts. I admit that Paul's interdict in 1 Cor. 6., has reference to brethren, and that the alternative he recommends is, as you express it, 'the arbitration of a wise brother,' but I cannot admit that 'in case of a stranger' he allows 'the arbitration of the law of the land,' which you know is not arbitration, but the employment of compulsion in its extremest form, for who can resist the law in the hands of an army in the background?

There was a reason for his prescribing the judgment by brethren in the case of brethren, because brethren are by profession subject to the law of right, and if they refuse submission to it, Christ has appointed withdrawal by their brethren as the only remedy. This is a passive remedy. It enforces nothing as against the offender in the matter of his offence. We have no authority to hand him over to the legal tribunals. We can only stand aside from him as a man who refuses that compliance with the law of Christ, on which all fellowship is based.

How is it in the case of a stranger? You say 'Use the law." I wish I could so understand it. It is impossible for you to cite precept or command from Christ or the apostles in support of this view. Both the general principles they lay down and the specific directions they give in certain cases are all against it. The general principles require us to be 'harmless,' to do 'to others as we would that they should do to us,' to be 'as lambs in the midst of wolves.'

I may appeal to your experience when a writ or summons or any legal process whatever is served upon you if you do not feel that a bad thing is done to you that distresses you exceedingly, and that your enemy could not take a course that would more grievously afflict you, or more effectually gratify his own resentment? This being undoubtedly so, you are precluded from employing such a course.

It is a course in which you are harmful, and not harmless: in which you do to your neighbour what you don't like done to you; in which you act as a wolf among wolves, and not as a lamb. The specific commandments are even more clear.

'It hath been said an eye for an eye, and a tooth for a tooth (this was legal process, as you may see by referring to Ex. 21:22–4) but I say unto you that ye resist not evil, but whosoever shall smite thee on thy right cheek turn to him the other also.'

Is it possible that this could mean going to law for redress? It is figurative, but does it not mean the reverse of the figure of getting eye for eye? Does it not mean 'Suffer yourselves to be defrauded rather than employ coercion?' If there is any doubt, Christ's plainer words in Luke settle it:

'If any man take away thy goods ask them not again' (Luke 6:30).

The case is also settled by Christ's own example,

'who when he suffered threatened not, but committed himself to Him that judgeth righteously.'

You know that his example is our law. Finally, think of this; suppose the question were really a doubtful one, is it not certain that the course of non-resistance is the safe one? Christ will never reprove us for this; but can we think as much if, adopting the wrong side of the doubt, we act in disobedience to his commands, concerning which he said,

'He that heareth these sayings of mine, and doeth them not, shall be as a man who built his house on the sand.'

Your argument about the default of others disqualifying you for doing your duty in other lines will not be pressed, I am sure, if it is recognised that coercion is unlawful. It can never be right to do evil that good may come."—R.R.

The Christadelphian, Oct 1889

3 Know ye not that we shall judge angels? how much more things that pertain to this life?

The verb here rendered judge is the same as is translated "go to law" in the preceding verse. The apostle, therefore, asks if they do not know that they will sit judicially, and dispense justice to the world, according to the divine law; and because this is their destiny, he positively forbids believers in the covenants of promise to submit themselves to the judgment of the unjust.

It is better, says he, for one to be defrauded than to submit to such a humiliation. Let the heirs of the world arbitrate their own affairs in the present state; for it is a strange thing if men, whose destiny it is to judge the world and angels, cannot settle things pertaining to this life.

Elpis Israel 2.2.

"Sound doctrine‭" ‬is made up of more than one item of truth‭; ‬and as the truth has come from God there is not a single item that we dare slight,‭ ‬or lightly pass over,‭ ‬when those items are presented for our consideration...‭ ‬Christ's object is‭ "‬to bring into greater prominence some item of the truth,‭" ‬And why‭? ‬That the capacity of each one of His people for determining the‭ ‬principle of justice,‭ ‬might be put to the proof.‭

It must be remembered that God has called His people to‭ "‬His kingdom and glory‭"; ‬and that they are now in‭ ‬training for the high offices of kingship and priesthood:‭ ‬and if they,‭ ‬at the present time,‭ ‬are unable to render a‭ ‬just decision upon‭ ‬doctrinal items,‭ ‬how can it be expected then that they will be able to render‭ ‬just judgment in their rule over the subjects in the kingdom of God‭?

...‭ "‬The God of Israel said,‭ ‬the Rock of Israel spake to me,‭ ‬He that ruleth over men shall be‭ ‬just ruling in the fear of God,‭"—‬2.‭ ‬Samuel‭ xxiii. ‬3.‭ ‬This being the decree of God,‭ ‬we can see how essential it is that those who aspire to that exalted position,‭ ‬should have their faculties developed in that particular,‭ "‬Justice and judgment are the habitation of Thy throne.‭"

Each one of God's people must determine for themselves the Scriptural truth of each doctrinal point,‭ ‬in order that the desired effect may be produced.‭ ‬If they should follow the judgment of this or that brother,‭ ‬simply because it issued from them,‭ ‬when they would be thrown upon their own resources,‭ ‬they would be like a ship at sea,‭ ‬without a rudder.‭ ‬In the history of Israel at one time,‭ ‬we find that they were put to a remarkable test of judgment.‭ ‬They were required to determine the right or wrong of a certain act that had to do with those who were obscure in Israel‭; ‬nevertheless,‭ ‬it resulted in the slaughter of tens of thousands of the nation,‭ ‬and almost the extermination of the tribe of Benjamin.‭ (‬Judges‭ ‬20.‭)

After the Levite had sent the evidence of the folly that had been committed in Israel to each of the tribes,‭ ‬he said‭ "‬Behold,‭ ‬ye are all children of Israel‭; ‬give here your advice and counsel.‭" "‬And the tribes of Israel sent men through all the tribe of Benjamin,‭ ‬saying,‭ ‬What wickedness is this that is done among you‭?" "‬.‭ ‬.‭ ‬But the children of Benjamin would not hearken to the voice of their brethren the children of Israel‭; ‬but the children of Benjamin gathered themselves together out of the cities unto Gibrah,‭ ‬to go out to battle against the children of Israel,‭" ‬Judges‭ xx. ‬14.‭

Is not the antitype of this to be found in Spiritual Israel‭? ‬Have not many‭ ‬doctrinal questions been presented to the whole household of faith‭; ‬and have they not given in their decision,‭ ‬and indicated it by fellowshipping or refusing to,‭ ‬the doctrine presented to them‭? ‬Has it not resulted in the spiritual death of many on both sides‭? ‬Do not we find a parallel in Achan with the goodly Babylonish garment,‭ ‬and two hundred shekels of silver and wedge of gold‭; ‬and‭ ‬false doctrine‭?‬ And may not that doctrine exist among spiritual Israel unknown to but a few.‭

When false doctrine exists,‭ ‬has not this Scripture an application,‭ ‬viz.:‭ "‬Israel hath sinned,‭ ‬and they have also transgressed my covenant which I commanded them‭; ‬for they have also stolen and dissembled also,‭ ‬and they have put it even among their own stuff‭" (‬Joshua‭ vii. ‬11.‭) ‬The doctrines of Rome are Babylonish,‭ ‬and when mixed with the truth,‭ ‬the wrath of God abides upon those who are in any way knowingly connected with it.

Buffalo,‭ ‬N.Y.

Bro AD Strickler

The Christadelphian, July 1887

But what is to become of the evil angels in everlasting chains of darkness, and who shall be their judge? Jude says, they were committed "for the judgment of THE GREAT DAY." He alludes to this great day in his quotation of the prophecy of Enoch, saying, "Behold, the Lord cometh with ten thousand of His Holy Ones (angels of His might, 2 Thess. 1:7) to execute judgment upon all, &c."

This coming of the Lord to judgment is termed by Paul "the Day of Christ" -- "A DAY in which He will judge the world in righteousness by Jesus Christ" -- during which the saints, with angels ministering to them, having lived again, will reign with Christ a thousand years on the earth (2 Thess. 2:2, Acts 17:31; Rev. 5:10; 20:4, 11-15).

This is the Great Day of judgment, a period of one thousand years, in which Christ and His saints will govern the nations righteously; judge the raised dead in His kingdom according to their works; and award to the rebel angels the recompense awaiting their transgression. "Know ye not," saith Paul, " that we (the saints) shall judge angels? How much more things that pertain to this life?" (1 Cor. 6:3). From these data, then, we conclude that these angels will be judged in the Day of Christ by Jesus and the saints.

Elpis Israel 1.2.

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

Nothing is more incontrovertible in our most holy faith, than that righteousness of a high order is indispensable to secure approval at the hands of the Judge of the quick and the dead. A continuance in sin in any form is fatal to our prospects in relation to that great day when every man will stand nakedly revealed in the presence of men and angels.

Seasons 1.55.

The idea that Christ has borne our punishment and paid our debts; and that his righteousness is placed to our credit, and that all we have to do is believe it, is demoralizing.

It nullifies that other most important element of the Truth, that the unrighteous shall not inherit the Kingdom of God, and that he only is righteous who doeth righteousness. It draws a veil over the truth that we have to "work out our salvation" by a "patient continuance in well- doing," and that he only that endureth to the end shall be saved. It undermines that most important testimony of the gospel that Christ is the judge of who is fit to be saved, and that he will impartially give to every man according to his works.

These blighting results are to be witnessed in all communities where the doctrine of a substitutionary sacrifice and an imputed righteousness holds sway. Where there is any robust righteousness of character exhibited, where any true holiness of life - it is where the purifying Truth is discerned, believed, and cherished in daily Bible reading and prayer.

The Truth is a beautiful and perfect whole. The sacrifice of Christ, at first a mystery to the natural mind, becomes lucid and glorious as a sunbeam of life and light. Enveloped in the clouds of false thoughts and theories, it is hidden as entirely from view as if it had never been preached.

God permit us admission among the noble and gladsome throng that will at last ascribe glory and blessing

"to him who was slain, and who hath washed them from their sins in his own blood, and hath redeemed them to God out of every kindred and tongue and people and language to reign with him for ever."

Seasons 1.94

11 And such were some of you: but ye are washed [baptised], but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Saved by the hope.

Their salvation then, from their past sins, and their continuance in a saved state, were conditional. Hear what Paul saith to them.

"But I now make known to you, brethren, the glad tidings which I myself announced to you; by which also ye are saved, if ye hold fast a certain word (tini logo) I myself brought to you, unless indeed ye have believed it to no purpose," ch. 15:1, 2.

What was this certain word, or, tis logos? The things he recalls to their recollections in this chapter; and which he predicates on the death, burial, and resurrection of the Messiah, as en protois, among the first things he delivered to them.

If they did not hold fast to this word, or hope, which made his annunciation glad tidings, he declares that they would go to perdition, although they had been washed, sanctified and justified as aforesaid.

Bro Thomas - The Christadelphian, Jan 1872

àThus, the spirit, which is put for the gospel of the kingdom and name, renewed these proffigates; the divine law and testimony attested by the spirit with signs, and wonders, and divers miracles, and gifts (Heb. 3-4), and believed with a full assurance of conviction that worked in them by love to will and to do -- caused them to be "washed by the name," to be "sanctified by the name," and to be "made righteous by the name of Jesus Christ."

I say by the name, for it is the same Greek particle, namely, "en ," which precedes the words "the spirit "' and is translated "by" in the common version, that goes before "the name." I have rendered them the same in both places; and upon the authority of the phrase "washed by the name," I have translated, ... be ye baptized by the name.

It must be clear to any man, unspoiled by a vain and deceitful philosophy, that to be washed by a name is impossible, unless the individual have faith in the name, and be subjected to the use of a fluid in some way. Now, when a man is "washed by the name of Jesus Christ" there are three witnesses to the fact, by whose testimony every thing is established. These are the spirit, the water, and the blood, and they all agree in one statement.

Jesus Christ was made manifest by water at His baptism (John 1:31); and by blood in His death; and by the spirit in His resurrection: therefore, the spirit who is the truth and the water, and the blood, or the truth concerning the Messiahship, sacrificial character, and resurrection of Jesus, are constituted the witnesses who bear testimony to a man's being the subject of "the righteousness of God" (Rom. 1:17; 3:21, 22, 25, 26) set forth in the gospel of His kingdom.

The testimony of these witnesses is termed "the witness of God," which every believer of the kingdom and name hath as "the witness in himself" (1 John 5:6-10) .

Water, then, is the medium in which the washing occurs. But, although water is so accessible in all parts of the world where the gospel has been preached, it is one of the most difficult things under heaven to use it so as to wash a man by the name of Jesus Christ. What! says one, is it difficult to get a man to be dipped in water as a religious action? No; it is very easy. Thousands in society go into the water on very slender grounds. But going into the water, and having certain words pronounced over the subject, is not washing by the name.

The difficulty lies, not in getting men to be dipped, but in first getting them to believe "the things concerning the kingdom of God and the name of Jesus Christ" (Acts 8:12); or "the exceeding great and precious promises," by the faith of which they can alone become the "partakers of the divine nature" (2 Pet. 1:4). Without faith in these things there is no true washing, no sanctification, or purification, from moral defilement, and no constitution of righteousness by the name of Jesus, for the sons of men; for, says the Scripture, "without faith it is impossible to please God."

It was the renewing efficacy of the exceeding great and precious promises of God assuredly believed, that changed the gay and profligate Corinthians into "the sanctified by Christ Jesus, called saints;" of whom, it is testified, that "hearing, they believed and were baptized" (Acts 18:8).

Elpis Israel 1.4.

17 But he that is joined unto the Lord is one spirit.

A community of such individuals as these constitutes the mystical body of Christ. By faith, its elements are "members of His body, of His flesh, and of His bones." Hence, they are "bone of His bone, and flesh of His flesh;" and, therefore, the beloved Eve of the last Adam, the Lord who is to come from heaven, and make her of the same spiritual nature as His own.

Thus, the ecclesia is figuratively taken out of the side of her Lord; for every member of it believes in the remission of sins through His shed blood; and they all believe in the real resurrection of His flesh and bones, for their justification unto life by a similar revival from the dead.

"Your bodies are the members," or flesh and bones, "of Christ and he that is joined unto the Lord is one spirit" (1 Cor. 6:15-17). "I have espoused you to one husband," says Paul, "that I may present you as a chaste virgin to Christ" (2 Cor. 11:2).

It will be perceived, then, that the ecclesia as defined, is in the present state the espoused of Christ, but not actually married. She is in the formative state, being moulded under the hand of God. When she shall be completed, God will then present her to the Man from heaven,

"arrayed in fine linen, clean and white" (Rev. 19:7-8).

This is she of whom the poet sings,

"Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty: for He is thy Lord and worship thou Him. The King's daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the King in raiment of needlework; the virgins, her companions that follow her, shall be brought unto Thee. With gladness and rejoicing shall they be brought they shall enter into the King's palace" (Psalm 45:10-15).

The presentation of Eve to the first Adam was the signal of rejoicing to the Morning Stars; and we perceive that the manifestation of Messiah's Queen will be attended with the "Alleluia" of a great multitude, sounding like the roaring of many waters, and the echoes of mighty thunderings, saying,

"let us be glad and rejoice, and give honour to the Lord God omnipotent: for the marriage of the Lamb is come, and His betrothed hath made herself ready."

Elpis Israel 1.2.