1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

The point of time when the Spirit is not clothed with this multitudinous cloud, is from his first touching ground at his coming to the completion of the judgment of his household. How many months may be occupied in this judicial cleansing of the house, I am not prepared to say.

In ch. xi. 18, it is styled, "the time of the dead that they should be judged;" but how long the time of their judgment may be, is not revealed. It will not be the work of an instant; for the dead in Christ have first to be brought out of their graves; and then gathered by angelic agency from one end of heaven to the other (Matt. xxiv. 31).

After this "gathering together unto the Lord Jesus Christ" (2 Thess. ii. 1); the risen dead, and the contemporary living, of the household, have all to give account of themselves to the Deity (Rom. xiv. 12). This is "the dead, small and great, standing before the Deity; and being judged out of those things written in the books, according to their works" (Apoc. xx. 12).

Whosoever of them cannot give a scripturally good account of themselves, are rejected, and expelled into the darkness of the outer world of "the earth" and "the sea," where they will in body receive things evil (2 Cor. v. 10); and "of the flesh reap corruption" (Gal. vi. 8); but, on the other hand, those whose account of themselves is deemed good, they will receive in body things which are good, and "of the Spirit reap life everlasting."

This is their quickening, transformation, or change, "in a moment, in the twinkling of an eye, at the last trump;" that is, the seventh, to which the rainbowed angel belongs (1 Cor. xv. 52). This is their being "clothed upon with their house which is from heaven," not from the grave; a clothing in which, in relation to each one so clothed, "mortality is swallowed up of life"

Eureka 10.1.

4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

Deity in Man the future ruler of the nations; and that man the Spirit-Man of Multitude, symbolized in Apoc. i. 13. This is a grand idea -- a multitudinous Spirit-Man, every individual member of which will have been either raised from among the dead like Jesus; or transformed, like Enoch and Elijah. This is the "One Body the Ecclesia," which is the pillar-house of Elohim; the Christ. This is the Seed of Abraham, or the Christ, that rules the world for a thousand years -- a Christ, or Anointed Body, consisting of Jesus and the Saints, every one of whom is "a pillar;" and collectively, "the temple of Deity" from which "he shall not at all go away out more."

But before this post-resurrectional state can be attained, "the earth and all its inhabitants" must be "dissolved." Its constitution, as symbolized by the beasts of Daniel and John, must be abolished. This is the work of Jachin and Boaz in the Porch, which, as we have seen, typify omnipotence in the saints in the execution of judgment. When they shall have become "victors," they will pass from the brazen into the golden state. They will then be fixed, or established, as the golden pillars of the earth under its millennial constitution.

Once a pillar in the house of wisdom in the golden state, he will "not at all go away out more" To perceive the force of these words we must remember that "the Temple of Deity" exists in two states -- the present, and the future. Paul, addressing the saints in Corinth, who were as we are, of the present, or flesh and blood, state, says to them,

"Ye are a building of Deity -- a temple of Deity, and the spirit of the Deity dwells in you."

But they have all "gone away out" of "the tabernacle in which they groaned being burdened" (2 Cor. v. 4); "the earthly house of the tabernacle," formerly the temple of Deity in Corinth, is all "dissolved;" and its constituents are all sleeping in the dust of the earth unconscious of everything. There they lie awaiting the action of the power which shall raise them from the dead; and constitute them "a building, a house not made with hands, an AION-HOUSE in the heavens;" when they shall become pillars in this house where they will continue fixed. Death will affect them no more, and consequently, being then immortal they will "not at all go away out more."

Eureka 3.2.7.

7 (For we walk by faith, not by sight:)

This is a day of darkness

—of no open vision—of no miracle.‭ ‬If we remember this,‭ ‬we shall not be overthrown by the apparent forsaking of the earth by God.‭ ‬We are called upon to walk by faith,‭ ‬not by sight.‭

If our eyes could but penetrate the vail that now hides the unseen from view,‭ ‬we should realise that the forsaking was only so in semblance.‭ ‬Christ and angels innumerable are interested and actively employed in human affairs.‭ ‬though we see them not.

‭ ‬Brethren,‭ ‬let us not grow weary and faint.‭ ‬The walk of faith will soon be ended—the veil will be drawn aside,‭ ‬and the darkness dispelled.‭ ‬The Son of Man‭ ‬shall come.‭" ‬Meanwhile it is for us to believe though we see not.‭

Let us steel our hearts against the influence of the wicked,‭ ‬for all men have not faith.‭ ‬The children of God and the children of the world are well represented in Christ and his murderers.‭ ‬The latter knew not that the dark hour of the crucifixion was in Heaven's revealed programme‭—

‭"‬He trusted in God‭; ‬let Him deliver him now,‭ ‬if He will have him:‭ ‬for he said,‭ ‬I am the Son of God.‭"

Though appearances‭ (‬humanly speaking‭) ‬were against Christ,‭ ‬he knew that God was working out His purpose in him,‭ ‬and patiently endured to the end.‭ ‬Who was wise,‭ ‬Christ or his enemies‭? ‬His resurrection is the answer.

Let us profit by this beautiful lesson.‭ ‬The present is our dark hour.‭ ‬Shall‭ ‬we view it as do the wicked—shall we curse God and die—or shall we patiently go through it and reap the reward‭?

Bro A Jannaway

The Christadelphian, Nov 1887

10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

They stand there to be made manifest; that is, for it there to be made known whether in their former life they "walked after the flesh" or "walked after the Spirit."

..."Whatsoever doth make manifest is light." -(Eph. 5:13.) The light which manifests character at the tribunal, is the account which every one will give of himself; for, says Paul,

"Every tongue shall confess to the Deity, every one of us shall give account of himself to

Him." (Rom. 14:11,12.)

...the man who hath done well, will receive "glory, honour, incorruptibility, and life eternal;" but he that hath done bad, will remain an earthy body, and through it receive "indignation and wrath, tribulation and anguish." Thus, "the Deity renders to every man according to his deeds." (Rom 2:6-9).

Catechesis

...every one gathered to that grand assize will be called upon to give an account of himself. Of this there can be no doubt, for Paul says again,

"everyone of us (saints) shall give account of himself to the Deity."

This relation of experiences will consume time; and one would conclude no little time. Some will doubtless be very brief, having little to say, while others will be even "speechless;" but some will have a longer account to give, as in the case of Paul and others like him.

Then there will be the verdicts with all their attendant circumstances; for after the accounts given, come the personal recompenses; for they appear at the tribunal that they may

"receive in body the things according to that they have done whether good or bad."

For what a man sows in body he must reap in body --

"he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."

Saints who have sown to the flesh, and there have been many such, will, in this "time of the dead," be left in the body recently created from the dust; and of that body they will reap corruption that will utterly and finally destroy it.

"This is the Second Death."

Eureka 11.4.1.

Had Adam been able to give a good account of himself in probation, he would have been permitted to eat of the tree of lives, that, eating, he might live for ever ; but he was self condemned in the account he rendered, so that he was sentenced to perpetual exclusion from Paradise, and to " receive through the body for what he had done evil " (2 Cor. v. 10) ; which evil is defined in the penalty attached to the law he had transgressed according to the exposition thereof by the law-giver and judge, in the words, " dust thou art, and to dust thou shalt return " ; and which, after a life of labour and of sorrow, took effect A.M. 930, when he died, and, by corruption, became dust again.

Anastasis

At this epoch "the Great White Throne" is placed, styled by Paul in Rom. xiv. 10; and 2 Cor. v. 10, "the Judgment Seat of Christ," before which all constitutionally in Christ appear.

They stand before it bodies, or living souls, such as Adam was when he was created from dust of the ground. Their resurrection brings them back to nature, and so restores to them identity, and enables them to "give account of themselves to God."

Eureka 5.2.3.

It is impossible for me to see any other relation of Adam's race towards himself than that of possessing his sinful nature‭; ‬that it is a nature condemned to dust again‭; ‬that the members of the race are in nowise personally responsible for Adam's sin‭; ‬that they are responsible alone for their own sins‭; ‬that God has revealed to the race of sinners His purpose with them and the earth‭; ‬that He holds such of them as have attained to an understanding of His purpose to a personal account for their use or abuse of the knowledge of His purpose‭; ‬that those enlightened ones who have died before the arrival of the day set for the rendering of accounts will be brought forth from the grave for judgment,‭ ‬and will either be rewarded or punished according to the use made of that knowledge‭; ‬that among this number are all enlightened ones who had rejected the light and refused the obedience commanded‭; ‬that it is all a matter arising out of God's after dealings with the race of sinners‭; ‬that it is exclusively a personal matter with which Adam had nothing to do‭; ‬that after God's purpose is accomplished with the race of sinners,‭ ‬all the disobedient ones who have not already gone to dust will be returned to the dust,‭ ‬and the race of sinners will be no more‭; ‬and that finally a righteous and immortal race will alone be upon the earth,‭ ‬even a race in harmony with God's holiness.‭ ‬Such appears to me to be the Bible teaches me in relation to Adam and his race.‭"—

L.‭ ‬B.‭ ‬Welch,‭ ‬Shire Oaks,‭ ‬Pa.,‭ ‬U.S.A.

The Christadelphian, Oct 1894. p386

From this condensed view of the subject, it will, then, be perceived, that, according to the scripture teaching, there are in the arrangements of Deity, two bodies of life; that is, two kinds of body through which life is manifested: the one body in its organization is essentially perishable; the other, essentially imperishable. Each body is formed, or organized, before it is made the medium of the life peculiar to it. At this crisis, they are simply nephesh, psuche or soul; but when the mechanism of each body is put into motion, the one becomes nephesh khayyah, psuche tzosa, living soul or natural body; and the other, soma pneumatikon, a spiritual body, "spirit;" pneuma agiosunes, spirit of holiness, or holy spirit nature.

But these bodies of life are not absolutely independent of one another. Their relationship is similar to that between the wheat standing in the field in winter time, and the same plant in harvest. The perishable body is projected from the earth in the resurrection period, when it stands a body of life, waiting for the Deity to give it a body according to his own good pleasure (1 Cor. xv. 30; John v. 21) to give it a white robe if approved.

No body of life is resurrected except such an one, whose organization will give expression to a character extant before death. Such a corporeally expressed character is the restoration of personal identity. The resurrected body of life, thinks, remembers, feels and acts, like Paul, or, it may be, Judas; therefore, it is Paul or Judas to all intents and purposes.

But, in this stage of the affair, the resurrected body of life, so named because of identity, is a body capable of perishing again, if left to itself; or, of becoming imperishable eternally if acted upon by the power of Deity.

This alternative, then, has to be determined by the Judge. Paul informs the saints of both classes -- of that class who have "walked worthy of their high vocation," and of that, who have "walked after the flesh," since their immersion -- he says to both these, "Every one of us shall give account of himself to the Deity;"

"for we must all appear before the judgment-seat of Christ; that every one may receive dia tou somatos, through the body the things according to that he hath done, whether good or bad" (Rom. xvi. 12; 2 Cor. v. 10).

Hence, Paul and Judas will both be there to tell the story of their lives in a previous state of existence. While they are giving account of themselves they are both of them bodies of life, like two plants of the same species in the field, the one may perish by frost or other cause; the other may be unaffected by evil, and yield fruit in harvest.

The fate of Paul and Judas will depend on the nature of the account given by each. The rule by which the causes will be adjudicated is laid down by Paul in Gal. vi. 7,8 --

"Whatsoever a man soweth, that shall he also reap."

A man sows before death; he reaps after rising from death. "He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." This is the rule, which is also illustrated by Paul himself and Judas.

The last "sowed to his flesh;" and in his account he will abundantly show it. The sentence upon him in the resurrection-period will therefore doom him to "reap corruption of the flesh" -- to "receive through the body according to what he had done;" and as this was bad, he will, through the body he acquires in the future, receive "bad," or corruption. The body of life, then, named Judas, as a type of his class, remains perishable, and "when cast into outer darkness," reaps all the evil of which it is susceptible.

But Paul's case is differently disposed of. He also may represent a class. In his previous state of being, instead of betraying the truth, or perverting it to his own fleshly purposes, he "sowed to the Spirit." By reading the New Testament, it is easy to see how he did this. He will give account of himself in accordance with what is written of him; and he had great confidence that it will be accepted. Being accepted, then, he will "of the Spirit reap everlasting life." A white robe, as it were, will be presented to him. The power of the Deity will change, or transform, the body standing at the tribunal in the twinkling of an eye; even as Paul testifies, the saints living at the advent, who may be approved, shall be changed without tasting of death (1 Cor. xv. 51,52).

Thus, the body by this transformation is "clothed upon" with incorruptibility and immortality, by which "mortality is swallowed up of life" (2 Cor. iv. 4); and thus will be verified in his own experience, his own testimony, that "this corruptible must put on incorruption; and this mortal must put on immortality," when "death is swallowed up in victory" (1 Cor. xv. 53,54); and when this process is completed, Paul in victory, is spiritual in the highest sense, a body of life eternal.

Eureka 6.5.5.

16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

When a man puts on the Lord Jesus in obedience to the truth, he assumes a new position, and his relations to things around him are altogether different to what they are in Nature. He sees things in quite a different light; he is not of the flesh, and recognizes no scheme as having a claim upon his sympathy that merely has to do with the present evil world.

Bro Roberts - Holiness

21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

'Made him sin for us'.

SIN" is a word in Paul's argument, which stands for "human nature," with its affections and desires.

Hence, to become sin, or for one to be "made sin" for others, is to become flesh and blood. This is called "sin," or "Sin's flesh," because it is what it is in consequence of sin, or transgression...

This perishing body is "sin," and left to perish because of "sin." Sin, in its application to the body, stands for all its constituents and laws. The power of death is in its very constitution, so that the law of its nature is styled "the law of Sin and Death." In the combination of the elements of the law, the power of death resides, so that "to destroy that having the power of death," is to abolish this physical law of sin and death, and instead thereof, to substitute the physical "law of the spirit of life," by which the same body would be changed in its constitution, and live for ever.

Eureka Vol 1 CH 2:2:4

Human nature is a bundle of faculties, each of which is good and legitimate in its own place. There is nothing unclean in itself; uncleanness is a relative idea. A faculty, impulse, or propensity going beyond the bounds prescribed by law, becomes the cause of disobedience, and disobedience is sin, and sin has brought death; that is, has evoked from divine power the purpose of dissolution in relation to the nature we bear.

For purposes of description, sin is the cause, but literal definition would give God as the actual cause, because God causes the results of disobedience. Disobedience is the result of over-activity of desires which, in their own place, are good. This over-activity may be the result either of want of balance in the mental organization, or want of enlightenment in a good organization.

Doubtless, all the operations of our common nature have become deranged, the forces put out of balance, and the spirit or vital energy, generated by the blood, chemically vitiated. All this has resulted from Adam's disobedience, since that was the cause of the evil circumstances that have existed in the world for six thousand years.

This deranged condition of nature is, in us, the cause of sin, and, therefore, metonymically, may be expressed as sin, but, literally, and in itself, it is not sin:  this derangement did not exist in Christ. The intervention of divine paternity rectified the disturbed conditions, else he, like us, would have been a sinner.

Just as a cultivated European brain is capable of higher development than the Hottentot, though generically identical in nature, so the brain through which divine power and wisdom were manifested among men, was made capable of higher things than "mere man," though generically the same.

The "substance that came from Mary," therefore, constituted the basis of "the mind that was in Christ," holding to that mind the same relation that an undeveloped kernel does to the tree that is to result from its development. The kernel truly, requires air, sun and rain, to grow into a tree; but, nevertheless, it contains within itself the type and hidden invisible power of the tree that is to grow.

So the 'holy thing' born of Mary, received the parental impress of Deity, by the Spirit, and therefore under the circumstances by which he was surrounded, he developed into a 'man separate from sinners.' I should therefore take exception to your proposition that nothing but uncleanness was inherent in the babe of Bethlehem.

Legally, he was unclean; that is, he was under the condemnation of the law—God having laid upon him the iniquities of us all; but in his actual nature, he was the flesh and blood of Adam, 'prepared' by the Spirit for a Son-manifestation of the Eternal Father, that justification (by death and resurrection) might be developed for the sons of men.

He was the condemned nature of man, in the hand of Almighty power, for the opening of a way of deliverance. That nature was historically a sinner, and under the dominion of sin, as regarded both moral condition and everlasting destiny. Therefore, it could be said that Jesus, though without sin, was 'made sin.' On the other hand, because the mortal nature he bore was a nature inheriting condemnation, that condemnation could come upon him (though himself sinless), without any violation of God's methods in the case. - 1869.

The Christadelphian, Aug 1869