Matthew 27

1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Judas regretted what he had done: he recognised and confessed his sin. But it was merely the repentance of despair: a natural fleshly repentance. It did not lead him to do good. Repentance must go all the way to complete change to mean anything.

Bro Growcott - BYT 4.21

4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

But to the idea of putting the betrayal money into the treasury, oh, no, that cannot be done, it is not lawful!

How easy it is for us all to strain out a gnat and swallow a camel! There is no basic logic or balance or reason to the natural human mind. It is "deceitful above all things, and desperately wicked." It can believe whatever it wishes. It can justify whatever it wishes.

Bro Growcott - BYT 4.21

Matthew 27

Dear Brethren and Sisters, the chapter we have before us this morning—Matthew 27—is the center point of all history. Most history is utterly meaningless and unimportant—the mere squabbles of animals in a jungle. But this chapter records the most important and meaningful event that ever happened.

If we read this chapter everyday and meditated upon it, it could make the difference between acceptance and rejection at the judgment seat of Christ. Let us not take that acceptance for granted. It is only for the very few who give themselves wholly to God (we are told that over and over)—those who live and think entirely differently from how they would naturally live and think apart from the Word of God.

The attainment of salvation and eternal life is not hard. It is very easy. It is actually the easiest possible way of life, because it is in harmony with truth and reality. Jesus said,

"My yoke is easy, and my burden is light."

But, easy as it is, it does not just happen. It requires a certain specific course of life—clearly explained in God's book of life. It may be very easy to get to a certain place, much easier for example than to get to some other place. But unless we actually put our feet on the right path and move steadily along that path, we shall never get there, no matter how easy it may be to do so.

Because God has made the way so easy, so sensible, so reasonable, is why the judgment for neglect is so severe.

"Cast ye the unprofitable servant into outer darkness: there shall be wailing and gnashing of teeth."

The judge does not say, "Sorry, you tried, but you did not quite make it. We'll just put you quietly to sleep." No, there is no such middle ground as that. What he says is either,

"Come, ye blessed of my Father," or "Depart, ye cursed, into everlasting fire."

Why no middle ground? Because the way of life is SO easy. There is absolutely no excuse for failure. God has made every provision for success. It is just a matter of finding out exactly what is required and simply doing it—just very simple submission and obedience, as we expect and take for granted even from any well-trained dog.

The required obedience covers many aspects—actually every act and aspect of life. But none are too hard for the simplest mind to grasp. Such as—

"Love not the world."

"Come out and be separate."

"Always abound in the work of the Lord."

"Rejoice without ceasing."

"In everything, give thanks."

"Present your bodies a living sacrifice."

"Be ye holy, as God is holy."

"Meditate on these things; give thyself wholly to them."

"Make no provision for the flesh."

"Let your speech be always with grace."

"Put away all anger."

"Be gentle to all men."

There are, of course, many, many more. And they are all just as simple and easy. It's just a matter of being sensible enough to get down to doing them, instead of doing something else.

There is absolutely no excuse for failure, for all that God ever asks is our best. He never requires anything beyond our abilities. All that He asks is everything that we have, which is perfectly reasonable, and actually, the very least that He could ask under the circumstances, for it to really mean anything at all.

The gift is so great, and what we have to offer Him at best is so utterly puny, that for Him to ask or for us to give anything less than everything would make a mockery of the whole thing—not worth bothering with.

All the things that God asks of us are the things that enlightened love and common sense would want to give anyway—would not be happy without giving.

The truly spiritual mind—the intelligent godly mind—could not possibly be satisfied with giving anything less. It is in fact desolated and embarrassed that it has so little to give to manifest its love and devotion and thanksgiving. Devotion always wants to give to its object. It gets its joy and peace and satisfaction from giving. And it is always eagerly striving to give more.

This is why the cleavage at the judgment seat is so clear cut—"Come, ye blessed," to the wise and intelligent; "Depart, ye cursed," to the foolish.

Bro Growcott

Psalm 45

This Psalm commences the Second Book, following the Exodus of Moses' Pentateuch. Thus they have to do with the "way out", as Israel followed their leader out of Egypt. This joyful and majestic Psalm of the Royal Prince and his Consort, probably celebrated the marriage of Solomon to his bride from Egypt (1Kgs. 3:1), of whom no evil is recorded. The language is similar to the Song of Songs, a series of twelve love songs, in which the Bride is linked with Egypt (Song 1:9). So the Psalm presents the glory of the marriage, the antitype of which is soon to occur at Sinai and Zion. The Psalm describes: [1] The beauty of the King: vv. 1-2. The opening phrase can be rendered: "My heart overfloweth with a good theme," as the Psalmist contemplates the future. As grace flowed from the king's lips, so the Lord Yahshua controlled his tongue in a remarkable way (Jn. 12:49; Jas. 3:8). [2] The glory of his victories: vv. 3-5. [3] The excellency of his rule: vv. 6-7. [4] The splendour of his marriage: vv. 8-9. Myrrh speaks of the bitterness of death; Aloes of the fruit of the heart; Cassia of the perfume that comes from the bark; and the Ivory Palaces speak of the joy of immortality and incorruptibility. [5] Exhortation to the Bride: vv. 10-11. [6] Wedding guests: v. 12. [7] The Bride presented to the Groom: vv. 13-15. [8] Congratulations on the union: vv. 16-17. • The great story of eternal love finds its emotion in the Psalms. By this means we hear the heart of our Bridegroom, and feel the emotion of the impending wedding. The King is praised for his beauty, splendour, speech, justice and equity, valour, fulness of gifts, prosperity, stability of rule. The Bride is praised for her inward virtues, outward beauty, title and dignity, attire and vesture, position at the right hand of her beloved Groom. The maidens that follow her reflect her fruitfulness in posterity. We should keep this glorious vision in our minds, and strive to prepare as the heavenly Bride (Apoc. 19:8). — Logos.

Psalm 45

PSALM FORTY-FIVE

WE tend to regard the Psalms as emotional songs of worship and praise and thanksgiving, expressing the inner feelings and spiritual mind of David and of Christ. Truly they are this, but they are much more.

The book of Psalms is one of the most specifically prophetic and doctrinal books of the Bible. Of the nearly 300 direct quotations from the Old Testament in the New, much more than 1/3—almost 1/2—are from the Psalms alone, and they are quoted for their specific doctrinal and prophetic evidence.

Psalm 45 is very closely related to both the Song of Solomon and the closing chapters of the Revelation. It uses very similar word­ing and imagery. It concerns the manifestation of Christ in power as a Man of War subduing the world—

"In righteousness doth he judge and make war" (Rev. 19:11).

—and it concerns the Bride, the Lamb's Wife, and the Marriage Supper of the Lamb. The theme of this psalm is Truth, Righteousness, Beauty, and Meekness. All the glory of Christ and the Bride is attrib­uted to goodness and purity of character. All the purpose is righte­ousness and blessing—

"In thy Seed shall all nations of the earth be blessed" (Gen. 22:18).

Bro Growcott - BYT 4.12

1 My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.

1 (For the one directing upon Shoshannim, for the Bnei Korach. A Maskil. Shir yedidot, i.e., a love song). My lev is stirred with davar tov; I speak my verses to HaMelech; my leshon (tongue) is the et (pen, stylus) of a sofer mahir (ready scribe, skillful writer).

"My heart is inditing a good matter."

"My heart"—here are the deepest inward feelings and emotions—my heart, my whole inner being.

"Is inditing"—literally, as in the margin and RV, "is bubbling over—overflowing—with a good matter." It is the figure of a fountain ir­resistibly gushing forth an abundance of waters: an eager enthusiasm that cannot be restrained or held in.

If we are to be accepted by Christ, this must become our frame of mind and basic mental condition: overflowing with interest and enthusiasm and thanksgiving for everything to do with God and His Truth and His Purpose and His People. We have known such, and they are a joy to be with. It is the characteristic of the true saint, though it will manifest itself in different forms in different people, for we vary greatly in our way and degree of expressing our inner emotions. The most demonstrative are not always the most deeply emotional.

We must—absolutely must—develop a frame of mind where we begrudge any time taken away from communion with God and study of His Word and the joyful work of His Truth. This will never come naturally of itself, though we may be 'in the Truth' for 100 years. It will come only by meditation, and prayer, and an intelligent, mature realization of the facts and realities of life in their relation to God and to eternity. But it must come if we hope for life.

Bro Growcott - BYT 4.12

I speak: my works are for the King

So must our works ever be: all that we do, all day, every day. All must be consciously for God in Christ. We are not our own: we are bought with a price (1 Cor. 6:19-20). We have agreed to a complete servitude. We have no right to do anything outside the thankful service of God. If we do not realize this, and rejoice in this privileged spiritual bondage of love, we shall find at last to our sorrow that God will not be mocked (Gal.6:7) and that He—

"Hath no pleasure in fools" (Ecc.5:4).

Let us therefore, as the Preacher there advises, wisely pay our vows.

Bro Growcott - BYT 4.12

My tongue is the pen of a ready writer

This is because the heart is overflowing with joy and thanksgiving concerning the King. If the heart is devoted to the right things, it will inevitably be manifested in the conversation: silliness and emptiness of speech about meaningless present things will be eschewed; gossip and rumour and criticism of others will be abhorred. The heart and mind will rather be full of spiritual things. Kindness, love and joy will be the sweet waters of every true and godly heart's-fountain.

Bro Growcott - BYT 4.12

2 Thou [Yahoshua] art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.

2 (3) Thou art fairer than Bnei Adam; chen (grace, favor) is poured upon Thy sfatayim (lips); therefore Elohim hath blessed Thee l'olam. [T.N. The coming Messianic King is called Elohim [Ps 45:6(7)] just as this coming personage is called El Gibbor in Isa 9:5; see MJ 1:8; The Targumist renders Psa 45:2(3) as a reference to Moshiach.]

Thou art fairer—more beautiful—than the children of men

So in the Song of Solomon—"My beloved is altogether lonely" (5:16).

Literally, it is—"Thou art made, or become, fairer than, etc..."

It was a process, a development, a becoming. It is speaking of the only true beauty, the 'beauty of holiness,' and Jesus was—

"Made PERFECT through suffering" (Heb.2:10).

The beauty was the character he developed under terrible trial and affliction. We must be able to see him as the most beautiful, most attractive, most desirable object of our affections. Nothing must share that affection with him. If we love beauty and holiness, we shall love him. The love of holiness is a painstakingly learned quality of the spiritual mind: the natural fleshly mind loves fleshly things.

Bro Growcott - BYT 4.12

Grace is poured into thy lips

"Poured into"—it was from without—from above. All good, even in Christ, is from without, from above. He was "full of grace and truth" (Jn.1:14) because he "emptied (ekenosen) himself" (Ph.2:7 RV) and submitted in love to God's filling.

"Therefore God hath blessed thee for ever."

Let us note the connection indicated by the 'therefore.' Because he manifested the beauty of holiness and was perfectly obedient and submissive to the divine filling, therefore God has blessed him for ever. So it must be with us. God does not play favourites. There will always be a 'because' and a 'therefore' to all His ways.

The world is full of people—teeming with them—millions and millions and millions of them: all God's people in a generic sense. 100s of 1000s are born, 100s of 1000s die, every day. Why should God bless us, and not them? Only because (and if) we are entirely—in our whole life's pattern—different from them; entirely dedicated, our hearts overflowing with love for God and desire to serve Him.

Bro Growcott - BYT 4.12

3 Gird thy sword [cherev] upon Thy thigh, O most mighty [side, O Gibbor [See Isaiah 9:5(6)], with thy glory [hod, splendor)]and Thy majesty [ hadar].

Prepare for battle. Prepare to destroy all evil, and to establish worldwide righteousness and good—

"In righteousness doth he judge and make war" (Rev.19:11).

Surely in these last evil, violent, morally corrupt days, just prior to its glorious fulfillment, this must represent our prayer more directly than the prayers of any previous generation!—

"Give Him no rest till He make Jerusalem a praise in the earth" (Isa. 62:7).

"With thy glory and thy majesty"

These are to be 'girded on' with the sword. Truly he has them now, but the Psalmist is speaking of the manifestation and exercise of these attributes openly before mankind in the earth. Put on and manifest thy power. Become world ruler. Establish thy Kingdom by the righteous sword of judgment against all evil and corruption.

Bro Growcott - BYT 4.12

4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.

4 (5) And in Thy hadar (majesty) ride forth victoriously for the sake of emes and anavah and tzedek; and Thy Yamin (Right Hand) shall guide Thee to nora'ot (things of awe).

In thy majesty ride prosperously

"because of Truth and Meekness and Righteousness"

This must be the foundation of any true power or glory, and Je­sus by submission and sacrifice and suffering laid this foundation first within himself, that he might be eternally God's beloved and honored Son. These are essential qualifications for acceptance with God. All His family without exception must be thus developed by overcoming in this present probation.

Jesus said—

"LEARN OF ME, for I am meek and lowly in heart" (Mt. 11:29).

The spirit of the world is pride and self-assertion. The spirit of Christ is lowliness and self-abasement. We must realize our complete helplessness and ineffectiveness in anything worthwhile and divine. A little present success and prosperity and accomplishment in the world's meaningless tinker-toy economy immediately goes to our heads and makes us think our natural folly is wisdom. But at best, we are but unprofitable servants to God, the only meaningful activity. Even Christ could do nothing of himself: all he accomplished was of and through God. Pride and self-assertion are at the root of all fleshly contention—

"Only by pride cometh contention" (Prov.13:10).

Where there is lowliness and intelligent humility, and no foolish worldly desire or ambition or covetousness or greed, there is joy and peace and happiness and satisfaction. The world has everything backwards, everything upside down. The proud and self-assertive—they who desire things—are never happy, never satisfied. They cannot be.

Bro Growcott - BYT 4.12

Thy right hand shall teach thee terrible things

The root of the word 'terrible' here is 'fear.' It does not necessarily mean bad things, but dreadful in the sense of being awe-inspiring, like the manifestation of God on Mt. Sinai. Of course, destructive things are involved, for the rebellious must be utterly destroyed—

"Yahweh at thy right hand shall strike through kings in the Day of His wrath."

This is how Christ's 'right hand' shall teach him terrible things—it is guided by God in the conquering of the nations of the earth.

Bro Growcott - BYT 4.12

5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

5 (6) Thine khitzim (arrows) are sharp in the lev oyvei HaMelech (in the heart of the King's enemies); the Amim (nations) fall under Thee.

Thine arrows are sharp - Psa 45: 5

"in the heart of the King's enemies. The people fall under thee."

They can be sharp in two ways, and people can fall before or under Christ in two ways. When Peter preached on the day of Pentecost, his hearers were

'pierced thoroughly (katanusso) to the heart' (Acts 2.37),

and repented. When Stephen spoke before the Council, they were 'cut to the heart' and stirred up to greater enmity, and brought on themselves final destruction. It is the same arrows and, at the root, the same enemy, but how different the result in different people!

Bro Growcott - BYT 4.12

6 Thy throne, O Elohim, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

The sceptre of thy Kingdom is a right sceptre - Psa 45: 6

That is, literally, a straight sceptre: true, just, fair, undeviating. The sceptre is the rod or staff of ruling power. The word is sometimes translated 'rod.' It is interesting that the word here translated 'scep­tre' is the one usually translated 'tribe,' apparently because each tribe was under the rod or staff of a prince, just as we use the word 'staff' for those under a leader.

It will be a 'rod of iron,' truly; but it will be absolutely just and impartial and pure and holy. This is the world's greatest need. Today there is no holiness; and 'justice,' even at best, is a pitiful, foolish, bumbling affair of human ignorance and error.

Bro Growcott - BYT 4.12

7 Thou lovest righteousness, and hatest wickedness: therefore Elohim, [Eloheicha] hath anointed Thee with the oil of gladness above thy fellows.

7 (8) Thou lovest tzedek, and hatest resha; therefore Elohim, , hath anointed Thee with shemen sasson (the oil of gladness) above Thy chaverim.

The beauty of the Bible and the purpose of God is that all is based on goodness and righteousness. We are impressed with this beauty more and more as we see the world's morality and decency collapsing, and lust and pleasure and wealth and power increasingly becoming the objects of worship and praise.

Christ loved righteousness and hated wickedness. This is wisdom. This is understanding. This is godliness. This is the way of life and joy.

There is such a thing as righteousness and goodness, and there is such a thing as wickedness and evil, and God is the All wise One Who defines them. And happy indeed is he who has the sense to love the one and hate the other. Thank God for this glorious revelation that gives us an unerring compass; a true, unwavering leading star in the darkness of the ignorant, fleshly, human night.

To "love righteousness and hate wickedness" does not just mean to be abstractly in favour of good and against evil. All would claim that. It means to actively practice righteousness, and have absolutely nothing to do with anything or anyone wicked.

Bro Growcott - BYT 4.12

The anointing 'oil of gladness' - Psa 45: 7

—how much we all need it! All are seeking gladness. The Scriptures tell us that there is only one hard, narrow way to it, and that one way is guaranteed infallible success—complete devotion of the heart and soul to God. This was how Jesus received the comforting oil of gladness, and this is how all his brethren and sisters must.

There are difficult times in the ecclesial world today. They sadden us, but they cannot touch our basic joy and gladness, if we are whol­ly at one in our hearts with God. No outward sorrow or disappointment or problem can affect our joyful inner relationship to God, except to deepen and strengthen it, and increase its value—

"Thou WILT keep him in perfect peace whose mind is stayed on Thee" (Isa.26:3).

There are no exceptions, no deceptive small print, in this glorious promise. If we do not have perfect inner peace, whatever comes, the trouble is within ourselves, and curable by ourselves, by taking advan­tage of the guaranteed help of God. No one outside us can affect it. We have no one to blame but ourselves for its absence.

Bro Growcott - BYT 4.12

8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.

(The italic word 'smell' is not in the original).

These are the sweet and precious spices of anointing and of burial. It was a huge and costly store of myrrh and aloes that the suddenly-courageous Nicodemus lovingly used in the burial of Christ. Somehow death and burial are always in the background of the divine pic­ture of redemption—but not as a tragedy or a finality: only as a marvellous and beautiful means to a joyful and triumphant end.

Myrrh and cassia were ingredients of the holy anointing oil that sanctified the Levitical priests, and certainly this verse is related to the anointing oil of gladness of the preceding verse.

These precious perfumes and spices radiated a pleasing and enjoyable fragrance to all who came within their far-reaching range. Here is a perfect figure of the character and influence of Christ, and to a lesser degree of all who sincerely endeavor to pattern themselves after him. Primarily the fragrance ascends to God—a savour of a sweet smell, well-pleasing unto Him. But it also radiates to the comfort and blessing of all mankind.

His garments are these joyful, healing, preserving spices. He is clothed and beautified and glorified by the virtues they represent, of character perfected under trial.

Garments are 'for glory and beauty' (Ex.28:2); they are to protect; they are to cover natural nakedness and shame. Garments represent state or condition or position: royal, prisoners', widows', virgins', etc. In Isa.59:l7, Christ is clothed with righteousness, salvation, vengeance and zeal. These are the fragrant spices that identify his work and character, and which he irradiates to all who draw near to him.

Bro Growcott - BYT 4.12

Ivory palaces

Ivory is a very interesting figure. It is white and smooth and beautiful and precious. It is a living substance of great durability. Solomon made an ivory throne, typical of the Great White Throne of peace and righteousness from which Christ shall rule the world, after his purifying judgments.

In the Song of Solomon, both the Bridegroom and the Bride are likened to the beautiful rich creamy whiteness of ivory.

The word for ivory—shen—is exactly the same word that is usual­ly translated 'teeth.' In the Song, the Bride is praised for the white, even, regular beauty of her teeth. Teeth give to words form and decisiveness. Teeth divide and masticate and prepare for assimilation the food that gives the body life and health and strength.

Ivory palaces are dwellings of glory, majesty and beauty.

Bro Growcott - BYT 4.12

Stringed instruments

... stir many thoughts of rejoicing, worship and praise. The basic characteristic of the Cherubim of Glory, the host of the glorified Redeemed, is intense, incessant praise. They 'rest not day and night' (Rv. 4:8) from crying 'Holy, holy, holy,' unto God. The 'stringed instruments' that make Christ glad are the 'harpers harping with their harps' (Rv. 14:2-3—the 144,000 singing the triumphant Song of Moses and the Lamb.

Bro Growcott - BYT 4.12

9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

'kings' daughters' [might be] natural Israel, now restored and purified and honoured and in close and special relationship with the King and Queen. The absence of Israel elsewhere in this picture of the consummation adds probability to this application.

Bro Growcott - BYT 4.12

The queen in gold of Ophir

The right hand is the position of acceptance and privilege and honour and power. The 'gold of Ophir' was the finest, purest, most beautiful gold. Pure, refined gold is victorious tried and tested faith.

The word for 'Queen' is not the usual one. It is only used twice elsewhere. It does not refer to a Queen who reigns in her own right, but to the chief and special and pre-eminent wife and consort of a King. Some versions translate it 'Bride' here, some 'Wife,' some 'Consort.' It relates her closely and directly to the King, who is supreme.

Bro Growcott - BYT 4.12

10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

Hearken, O daughter: consider: and incline thine ear

A solemn, urgent, 3-fold charge; not just to listen to this particular message but, as the words mean, to permanently and continuously meditate and ponder: Hearken, consider, incline thine ear

"Forget thine own people, and thy father's house."

Put out of your mind all your past natural connections. Put out of your mind everything to do with the world and natural things. Give yourself wholly and wholeheartedly to the King. "Let the dead bury their dead." Paul says:

"I have espoused you to one husband that I should present you a chaste virgin unto Christ."

Abraham was commanded—"Leave thy kindred, and thy fathers house."

Henceforth we know no man after the flesh. The only real rela­tionship we recognize now is that with Christ and those who are his. Truly we are kind to our relatives after the flesh. We try to do them good as we are able, and as they need. We try to manifest in love to them the more excellent way. We constantly pray they will be drawn to the Way of Life and the fellowship of Christ.

But we have left the natural world of the dead, and have entered a new, glorious, living world in Christ: and between them there is a great gulf fixed—"Forget thine own people, and thy father's house."

The family of God now need the utmost of your care and atten­tion and love and companionship. Have we resolutely made this call­ed for break and transfer in the bindings of our hearts and minds, as God requires?

Bro Growcott - BYT 4.12

11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

Two things are to be noted. The 'so' tells us that the King's desire depends upon our faithful compliance with the previous verse. He will not desire us if we do not resolutely 'forget' and put behind us all the things and people of the world.

The King shall desire thy beauty. What beauty? Do we have, have we developed, are we straining every effort to develop—a beauty that he can desire? Remember Esther—

"Six months with oil of myrrh, and six months with sweet odours" (2:12).

Esther here is just a type. The real thing goes much deeper and takes much longer. It is the real inner fragrance and beauty. And the beauty had better be there when the time comes to go in unto the in­spection of the King: the beauty of holiness, the beauty of character, the beauty of knowledge and wisdom in God's Word. We haven't any time to spare on the passing rubbish of this world.

"For he is thy Lord, and worship thou him"

Literally, 'Bow down to him'—as Abigail and Bathsheba bowed before David. "For he is thy Lord." This is given to emphasize and enforce the command to "Forget thy father's house."

Let us not presume. Let us never be careless or thoughtless. Truly he is a gracious, loving Bridegroom, but he is also the stern Lord, Mas­ter and Judge. To bow down is to submit completely to the will and authority of another—

"Ye are bought with a price: ye are not your own."

Bro Growcott - BYT 4.12

All possible excellence unites in him

the greatness of God and the loveliness of man; the power of omnipotence and the gentleness of friendship; the justice of the highest and the kindness of the most merciful; the spotlessness of perfection and the compassionateness of the most erring; all depths of manly wisdom and knowledge with all grace and tenderness of womanly true affection.

Mercy and truth embrace; righteousness and peace salute; strength and beauty unite; unutterable grace is poured into his lips; ineffable majesty girds him; honour and glory rejoice in his presence. To know him truly is to

"know the love of Christ which passeth knowledge" "He is thy Lord, worship thou him."

Consider how immeasurably his interestingness and glory are heightened for us by the meaning he has for the noble earth we inhabit and the poor afflicted race to which we belong.

We may know an excellent friend, but he can do nothing for us. He is powerless to bless. To that extent our appreciations are diminished. It is only an artificial philosophy that attaches a sinister meaning to this fact. There is nothing evil in it in right connections. We esteem an excellent friend, and we rejoice for his sake in his good fortune if he have any; but if he have power and disposition to bless his neighbours as well, an additional number of our faculties are engaged, and the stream of gratification is broadened.

A friend of this sort is simply overpoweringly interesting, though you don't meet with him often. Now such a friend Christ is for all the world at last. Consider the whole ground is covered by that description in which he calls himself

"The Light of the world."

Seasons 2.23.

12 And the daughter of Tyre [Bat Tzor] shall be there with a gift [minchah]; even the rich [ashirim (rich ones)] among the people shall intreat thy favour.

Here clearly is the submission of the Gentiles: the riches and glory of the nations being brought unto Christ and his Bride. Isaiah calls Tyre 'the crowning city' (23:8). It was the richest city of the ancient world. It was close to Israel. It helped David and Solomon prepare for and build the Temple. Tyre was the world center for industry, commerce and merchandising: the mart of the nations.

All this will flow to Christ: all the earth's power and industry and wealth—such as is permitted to continue, will no longer be for the benefit of the greedy rich and powerful, but for the righteous use of the earth's new King. Isaiah says the merchandise of Tyre shall be 'holiness to Yahweh' ( 23:18).

Bro Growcott - BYT 4.12

The angel proclamation in Midheaven Rev 14: 6

....the acceptance of the proclamation by the British "Isles afar off' - "the Mart of Nations"- places all the wealth of the British Empire at the disposal of the Lamb and his 144,000.

...When the union predicted between Christ and his Brethren hath ensued, and their throne established on Mount Zion, it is declared...

"the Daughter of Tyre shall be there with a gift".

This shows that in the day when Christ shall make "the blessed of the Father" princes in all the earth (v.16), there will be a Merchant-Power among "the powers that be," to which the prophetic title of "the Daughter of Tyre" will be applicable. This can be no other than Britain, the mart of modern nations, which inherits the wealth and commerce of her ancient mother; who, after being forgotten seventy years, revived and sang as a harlot; and like her British Daughter,

"committed fornication with all the kingdoms of the world upon the face of the earth".

The merchandise and revenue of the revived Tyrian Mother passed from her to Alexandria, Venice, Lisbon, and at length to Britannia; who holds on to them as her own peculiar and especial inheritance. She hopes to monopolize them as long as the sun and moon endure.

Though this is objected to by other nations, and among these the United States, they have not the ability, and never will have, to divert them to their own ports and coffers. The decree of heaven is against them; for

"the abundance of the sea shall be turned unto Zion, and the wealth of the nations shall come to her:" "for the nation and kingdom that will not serve the city of Yahweh, the Zion of the Holy One of Israel, shall perish, and be utterly wasted" (Isa. 60:5,11,12,14).

Thus the commerce and riches of the world, instead of migrating westward, are to return to the Holy Land, where Tyre of old used to rejoice with Israel, when Solomon and Hiram were in league. And this will come to pass when Britain shall have exchanged her present rulers for "those who dwell before Yahweh" when the nations of the British Empire are ruled by the Lamb and his 144,000 on Mount Zion by the Eternal Power incarnate in Jesus and his Brethren "glorified together" (Rom. 8:17). Then, in the words of the prophet,

"The merchandise and hire of Tyre shall be holiness to Yahweh; it shall not be treasured nor laid up; for her merchandise shall be for them who dwell before Yahweh, to eat sufficiently, and for durable clothing" (Isa. 23:18).

Thus,

"the wealth of the sinner is laid up for the just;" "for to the sinner God giveth travail, to gather and to heap up, that He may give to him that is good before God" (Prov. 13:22; Ecc. 2:26).

Eureka 14.6.

13 The king's daughter is all glorious within: her clothing is of wrought gold.

This is the beauty the King shall greatly desire. This is the beauty we must diligently devote our lives to cultivate—the all-gloriousness within.

If there is any foolishness, or unfaithful stewardship of our Lord's goods put in our trust, or worldly desire, or covetousness, or unkindness, or harshness, or gossip, or criticism, or any other fleshly, worldly thing, then we are not 'all-glorious within,' and there is no beauty for the King to be able to desire. Jesus said to the Pharisees about what was within them—

"Ye are full of dead men's bones" (Mt. 23:27).

How easy it is to be full of the dead men's bones of the things of the dead world! It is the natural way. It is the automatic, inevitable way—unless we make a supreme effort, with God's help, to be different.

Bro Growcott - BYT 4.12

13 (14) The Bat Melech is all glorious within; her clothing is zahav embroidered.

The King's daughter is all glorious WITHIN

Modern versions and most commentaries make the meaning much more shallow by arbitrarily adding words, as R.V.: 'within the palace.' But we believe this is a reference to the true glory the Bridegroom sees in the Bride—the inner glory of character and substance. This is the natural meaning of the Hebrew as it stands, without tampering.

In harmony with this are several beautiful references to glory in the New Testament. John says (1: 14)—

"We beheld his glory . . ."—that was the 'Word made flesh dwelling among them'—

" . . . the glory as of the only begotten of the Father, full of grace and truth."

'Grace' was his character. 'Truth' was his foundation. Full' was the degree of his Godlikeness—

"I do always those things that please the Father."

That was the glory they beheld. If we desire the eternal spiritual glory of perfect oneness with God in mind and in nature, this is the glory—portrayed by Christ—that we must strive with all our efforts to develop and manifest. Let us be sure we are not like Israel: seeking a showy, external, flesh-pleasing glory, and never realising that the true glory must be developed within us by the power of the Word, and that now is the time it must be done, if ever.

Bro Growcott - BYT 3. 28

Her clothing is of wrought gold

'Wrought' simply means 'worked.' Gold is faith. Her clothing is a worked faith, a tried faith, a faith manifested and developed and strengthened by works of faith. Gold is worked first by a fierce crucible of fire; then by pounding and cutting to the final desired shape and pattern of beauty.

It is interesting and thought-provoking that gold is perhaps the most universal of metals. It is in practically everything, even in living things. There are 10 billion tons of it in the waters of the oceans. But rarely is it found in useful and practical quantities, and even there it takes great effort to produce even a little. So 'faith' is found everywhere in microscopic quantities, but rarely is it found in sufficient amount to have power and influence on the life.

Bro Growcott - BYT 3. 28

14 (15) She shall be brought unto HaMelech in woven apparel; the betulot (virgins), her companions that follow her, shall be brought unto Thee.

14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.

Needlework is the slow, careful, steady, gradual creation of a pattern of beauty on a prepared and suitable surface and material. It can he seen to grow daily, if the worker is industrious and diligent. Its growth is obvious to the eye; its extent is measurable.

If the work has not been steadily done in the time allowed for it, it will not suddenly appear at the last moment, merely by wishing. In all this there are deep lessons.

How is our daily needlework coming on our garment of beauty and glory? How much of the divine pattern is complete and visible? What do we have to show? And shall we have anything ready to wear for that great assembly soon to be called?

Bro Growcott - BYT 3. 28

Needlework brings the idea of thought, carefulness, preparation, toil. We are all familiar with the idea of character being represented by clothing. The nature of the former is indicated by the quality of the latter, while sin is figuratively described as nakedness.

The Spirit has chosen in this way to show that all mankind naturally possess a character so opposed to his standard of righteousness, that he will not regard them unless their thoughts become percolated with his wisdom and their wills intertwined with his, so that two distinct materials become woven into one.

This was perfectly effected by Christ, who of "twain made one new man." He was figuratively, as well as literally, clothed in a vesture without seam, woven throughout. There seems nothing in the whole Scriptures that more beautifully expresses the process of development from filthy garments to wrought gold than this raiment of needlework.

We know how it was fashioned—the piercing needle slowly and surely tearing away the old fabric to make way for the new, the threads of purple and blue and scarlet, day by day wrenched from their firmly fastened settings, to be replaced by the gold whose interweavings at last obliterated the gaudy old pattern, and in its stead presented a robe of purest gold.

It is reserved in heaven, awaiting the presentation of her who prepares raiment of needlework. When the fire has tried the last golden thread, and the needle has woven the last encircling stitch, the King will return to invest her with his own clothing of wrought gold, so that she will be all glorious within.

The question comes, what are we doing in this matter? Are we daubing patches on our old filthy garments? Or are we buying gold tried in the fire for "needlework"? Are we complacently appropriating garments of divers colours? Whose moth eaten texture for lack of strength and durability, is the counterpart of the apron of fig leaves—mere vegetation of a season? Or are we tearing into shreds the old Adamic nature with the golden strands of "faith" and the piercing needle of "works"?

Those who have chosen the latter course tell us that it is a daily, hourly, work of many details. The robe is formed of minute fibres. Character is made up of little things. Our minds may be storehouses of golden grain, or pestilential graves which appear not, and the men that walk over them are not aware of them. In mind, as in matter, the great depends on the small. Who can estimate the importance of the apostolic counsel,

"Bring every thought into subjection."

What wandering, vain, we may say, vacant thoughts we let go constantly, forgetting that they may be converted into fragments of gold, and that we should ply the needle much more readily for having a good accumulation of material at hand. If we are to become rooted and grounded in our "work," it will be by whipping our leisure thoughts into the channel of divine wisdom.

We have all traced the robe in outline,—taken many difficult curves and followed the divine pattern strictly,—heedless of the numerous counterfeits offered by friendly counsel, until we thought we had arrived at the pinnacle of the divine command when we emerged from the waters of baptism "clothed," and were ready to stand in the King's presence.

We see now the robe had to be filled in. Springing from its outline, we see tribulation, patience, experience, hope, love of God, resulting in a wealth of sweetness and beauty. Dare we say that without these the robe would have been perfect? And can we tell how much more is necessary? We agonise for its completion—but—we remember the injunction,

"Occupy till I come."

A Sister.

The Christadelphian, Jan 1886

Seventh Sign of the Times

The seventh sign is in the holy heavenly in Christ. It is the preparation of the Bride. Before the nuptials of princes and their betrothed, there is preparation for the festivities.

In the matrimonial arrangements and customs of the Orientals, there was the betrothal by marriage contract, an entering into covenant; and the festive ceremony by which the actual union of the parties was affirmed. This last was the wedding.

Between the betrothal and the wedding years often intervened, during which many incidents might occur to frustrate the union. But things being favorable, the time at length arrived to fulfil the covenant. This being understood, there was a general movement among the friends of the Bridegroom. The following from Ward's View of the History of the Hindoos will be found beautifully illustrative of the customs connected with the expectation of the bridegroom.

"At a marriage the procession of which I saw some years ago," says Mr. Ward, "the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, as if in the very words of scripture,

"Behold! the bridegroom cometh; go ye out to meet him."

All the persons employed now lighted their lamps, and ran with them on their heads, to fill up their stations in the procession; some of them had lost their lights, and were unprepared, but it was then too late to seek them and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats.

The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut, and guarded by Sepoys. I and others expostulated with the doorkeepers, but in vain. Never was I so struck with our Lord's beautiful parable of the Ten Virgins, as at this moment:—and the door was shut."

This parable is illustrative of the spiritual condition of two classes of the immersed in relation to the Kingdom of the Heavens at the time of the union of the Bridegroom with those who are with him to inherit it with all its attributes. The two classes, in the Greek were termed the intelligent and the fools. They all pass for companion virgins of the bride, (Psal. 45:14,) until their interview with the bridegroom opens their eyes to the delusion.

The five intelligent virgins took oil in their vessels, their understandings were anointed with the glad tidings of the kingdom, as exhibited in the sure word of prophecy, and the revealed mystery; and by which "their lamps," that is, they themselves, "shone as lights in the world:" but the fools, the

"slow of heart to believe all that the prophets have spoken,"

are as lamps gone out with no oil for replenishing. While in this relative condition which strikingly illustrates the spiritual state of Baptists, Campbellites, Christians, Millerites, Mormons and popular immersionists of all shades of "sincere faith" in the anointed sonship of Jesus; but who neither know, nor care for, the teaching of the prophets more than for an old Jewish almanac; resulting from the long absence of the bridegroom, during which drowsiness came over professors, and they all fell fast asleep: while in this condition, the cry or proclamation will be raised at midnight (for the Lord descends with a shout,) "Behold the bridegroom cometh, go ye out to meet him!"

The fools all hear it; and all wake up, but they are like men seized with panic and perplexity, not knowing what to do, or where to go—their lamps are gone out, and they have no oil in their vessels; their heads are empty, and they cannot shine.

But while they are fumbling about, picking their charred wicks, and peering into their empty oil-cans, shaking and draining, to see if no light-producing combustible is there; fatiguing themselves also in running from this reverend oilman to that, and finding all their unction only an extinguisher of light, a darkener of counsel by words without knowledge, the bridegroom appears, enters in with the wise and shuts the door.

They rush with despair into the place of the bridegroom's presence; and knocking at the door, which he had ordered to be shut, exclaim, "Lord, Lord, open unto us!" But the inexorable "Sepoys" repulse them, announcing the master's fiat of "no admission here, for I know you not." "I do not acknowledge you as my friends, and shall not admit strangers."

The intelligent virgins are "the wise" of Dan. 12:10, of whom it is said, "they shall understand," and elsewhere "the wise shall inherit glory." Daniel instructs us that there will be some among the living in "the time of the end," when the words of his prophesy are to be understood.

"The words are closed up and sealed till the time of the end: * * * but the wise shall understand."

These intelligent believers among the living, constitute, in the aggregate, the company with whom Christ entered into covenant, having espoused, or betrothed it to himself; in which betrothal he sanctified it, having cleansed it in the laver of the water with doctrine.

In Eph. 5:23, the apostle terms this sanctified company of intelligent virgins an Ecclesia, because they have been called out by gospel invitation from among the fools, to become the future rulers of the world for God. He styles them also in ch. 1:23, the Body of Christ, and in the former reference, regards it as related to Christ, as Eve was to the first Adam.

He contemplates it in two states—the present, in which it is the Body to be saved; and the future, in which it is the Body saved. When saved, it will be "a glorious Ecclesia, not having spot or wrinkle, or any such thing; holy, and without blemish, members of his body, of his flesh, and of his bones: Christ and his Ecclesia then being "One Flesh," which at present they are not.

Herald of the Kingdom and Age to Come, Dec 1860

15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

That is, those who are properly clothed. Those who have faithfully wrought their gold and applied themselves to their needlework. And the door will be shut The King's palace is his dwelling-place, and the center from which he rules.

This King is also a Priest, and his palace is a Temple: a holy, living Temple, comprised of faithful foundations, tried pillars, and living stones of the translucent beauty of the finest polished white marble. The righteous people who keep the Truth enter in with joy—with 'gladness and rejoicing' , and go no more out. They become God's eternal dwelling-place.

Bro Growcott - BYT 3. 28

15 (16) With simchah and gladness shall they be led forth; they shall enter into the Heikhal Melech.

16 (17) Instead of thy avot shall be thy sons, whom thou mayest make sarim (princes) in kol ha'aretz.

17 (18) I will make Thy Shem to be remembered kol dor vador; therefore shall the Amim (nations) praise Thee l'olam va'ed.

16 Instead of thy fathers shall be thy children [144 000 on Mount Zion - Rev 14: 1], whom thou mayest make princes in all the earth.

The King and Bride are now the Multitudinous Christ.

Christ's fathers—natural Israel—rejected and crucified him: and in so doing they cut themselves off from being the Princes of the earth. Truly natural Israel shall be cleansed and redeemed and raised to honour in the Age to Come. But the real Princes will be Christ's children by faith; those who wholly devote themselves to him in these present dark days. These are the cherished, joyful fruit of the bitter travail of his soul, when for them he poured out his life unto death—

"He shall see his seed: he shall prolong his days: he shall see of the travail of his soul, and be satisfied" (Isa.53:10-11).

Verse17: "I will make thy Name to be remembered in all generations; therefore shall the people praise thee for ever and ever."

Bro Growcott - BYT 3. 28

17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.

Genesis 41

1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

Joseph was thirty at this time (v. 46), and therefore about twenty eight when the cupbearer was released from prison. If he was seventeen when sold into slavery (Ch. 37:2), he would have "wasted" (as some might imagine) some thirteen years in captivity.

In fact, all that he suffered was essential to the purpose of Yahweh in him. Not only did it

develop in him a character that fitted him for eternity in the Kingdom of God, but his very experiences were designed to save lives - Gen. 50: 20.

The Christadelphian Expositor

Both dreams (v1-8) were of an agricultural character, reminding us of that primary industry, whether livestock or grain (wheat), are blessings of God, dependent on rain and sun for growth, and in the case Egypt, on the Nile whose sources are in Africa, south of Sudan and in Ethiopia.

If these waters fail then the Nile no longer fertilises the crops or pasture, and drought and famine set in (Zech. 14.l7-19).

In Israel this was dependent on the former and latter rains (Joel 2), and the blessings of God on the land were marked by the 3 annual feasts of passsover, Pentecost and Tabernacles (Lev 23), really harvest festivals of thanksgiving and praise to Yahweh (Pslm.65. 9-13).

The harvests were seen as evidence of Yahweh's blessings (Deut, 8.7-10, Amos 9.13-15). In the pioneer patriarchal times of Joseph, this was still future.

Bro Richard Lister

THE APOCALYPTIC MESSENGER, December 2017

thomas.lister1@btinternet.com

Godly Resolutions

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE

"WE will hear thee speak."—Ps. 85:8.

"WE will sing unto thee O Yahweh as long as we live."—Ps. 104:33.

"WE will run the way of thy commandments."—Ps. 119:32.

"WE will never forget thy precepts."—Ps. 119:93.

"WE will meditate on all thy works, and talk of thy doings."—Ps. 70:12.

"Though we walk through the valley of the shadow of death we will fear no evil."—Ps. 23:4.

"We will freely sacrifice unto thee."—Ps. 54:6.

"We will be glad and rejoice in thy mercy."—Ps. 31:7.

"Our  tongues shall speak of righteousness, and of thy praise all the day long."—Ps. 35:28.

"Thou art Yahweh, our  refuge and fortress: our Elohim in whom we trust."—Ps. 91:2.

For WITH THY HELP we will be perfect before thee, through the merciful provision of the precious blood offering of thy holy one our high priest and faithful mediator in heaven, they beloved son.

amen

Gospel Prayers

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE 

"Show us thy ways, O Yahweh; teach us thy paths, and lead us in thy truth."—Ps. 25:4, 5.

"Keep us as the apple of thine eye; hide us under the shadow of thy wings"—Ps. 17:8.

"Let the wickedness of the wicked come to an end; but establish the just."—Ps. 7:9.

"Arise, O Yahweh; let not man prevail; let the heathen be judged in thy sight."—Ps. 9:19.

"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem."—Ps. 51:18.

"that the salvation of Israel were come out of Zion."—Ps. 53:6.

"Let Elohim arise, let thine enemies be scattered; let them also that hate thee flee from before thee."—Ps. 18:4.

"Arise, Elohim, judge the earth: for thou shalt inherit all nations."—Ps. 82:8.

"Let thy hand be upon the man of thy right hand, upon the son of man whom thou hast made strong for thyself."—Ps. 80:15.

"Peace be within the walls of Jerusalem and prosperity within thy palaces."—Ps. 122:7.

"Arise, O Yahweh, into thy rest, thou and the ark of thy strength. Let thy priests be clothed with righteousness, and let thy saints shout for joy."—Ps. 132:8, 9.

"Thy kingdom come, thy will be done on earth as it is in heaven."

"Satisfy us early with thy mercy, that we may rejoice and be glad all our days."—Ps. 90:14.

"Let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."—Ps. 77.

"Send out thy light and thy truth: let them lead me; let them bring me to thy holy hill."—Ps. 43:5.

"Come, Lord Yahoshua."—Rev. 21.

In his name we offer all our thanks and praise to thee our loving father in heaven

Amen

The Christadelphian, Oct 1876

The power of death destroyed

Heb 2: 14

It has been objected that the putting-away of sin cannot have been the putting-away of the mortal nature, because Christ rose with the same nature, and it is said that the same infirmities clung to him until he was changed to immortality.

There is no evidence, however, that Jesus rose from the dead with the same infirmities that he had before he died: it is simply assumed, and we have quite as much reason for assuming the contrary; but as we do not desire to base any argument on a mere supposition, we pass it by.

As to Christ having risen with the same nature that he died with, this of course is admitted, but this fact is no proof that the sin he put away was not sin in the flesh, for the necessity for destroying sin in the flesh lay in the fact that it had the power of death, and that power had been destroyed in him when he rose from the dead.

So that even though he rose in the same nature that he had before his death—and even if his nature was in precisely the same condition—the power of sin over him had been destroyed, and God could then change him to immortality, so that his victory over sin might be thus perfected or perpetuated.

The body of sin, or the devil, having been destroyed, a way was thus opened for its destruction in others on their availing themselves of the appointed way, viz., immersion into the death and resurrection of Christ, by which they obtain the remission of sins, and a title to the redemption he obtained by his death and resurrection—using "resurrection" here in its fullest sense, as including resurrection to immortality.

The consistency of this plan may be seen in view of a principle exemplified in certain passages of Scripture, namely, that the removal of the punishment for a sin implies or involves the forgiveness of that sin. For instance, when God had decreed the death of Hezekiah, and then, in answer to Hezekiah's prayer, permitted him to live, Hezekiah said,

"Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back,"

i.e., blotted them out.—(Isaiah 38:17.) The case of David also is perhaps to the point. When he had sinned "in the matter of Uriah the Hittite," and God sent Nathan to charge him with it, "David said unto Nathan, I have sinned against the Lord." And Nathan said unto David,

"The Lord hath put away thy sin; thou shalt not die."—(2 Sam. 12:13.)

Then, again, when Christ was about to cure the palsied man, he said to him, "Son, be of good cheer; thy sins be forgiven thee;" and when some of the Scribes said, "This man blasphemeth," Jesus said,

"Whether is easier, to say, Thy sins be forgiven thee, or to say, Arise, and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy), Arise, take up thy bed, and go into thine house."—(Matt. 9:2–6.)

This would imply that the disease from which this man was suffering was a punishment for sin, and that the removal of the disease carried with it the forgiveness of his sins. Let us now apply this principle to the matter in hand. Death is the punishment for sin; Christ has "abolished" death, and therefore on men associating themselves with this abolition, by union with Christ, death is accounted as being prospectively abolished in them, and this therefore carries with it the forgiveness of their sins.

In bearing the condemnation resting on the sin-nature, of which Christ, in common with the rest of the race, was a partaker, and in being raised from the dead, the power of sin was destroyed, while at the same time God's law was not set aside, but was upheld in him, and therefore, on the basis of that destruction of sin, God can consistently forgive those who, believing "the truth," recognise that the evils resulting from the breaking of His law have been removed in Christ, and that they can obtain redemption through him alone—on their manifesting their recognition of this fact in the appointed way. Hence we read in Col. 2:10–13:—

"Ye are complete in him, who is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who has raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened (or made alive) together with him, having forgiven you all trespasses."

The Christadelphian, Sept 1876

 the holy thing she bore was called a Son of Deity, and named JESUS (Luke 1:35, 31).

Thus,

"the Logos became flesh, and dwelt among us," says John, "and we beheld his glory, glory as of an only-begotten from the Father, full of grace and truth;" for "the law was given through Moses; the grace and the truth came through Jesus Anointed" (John 1:14, 17).

Now, "Theos was the Logos," says John; that is, Deity was the Word; and this Word became flesh in the manner testified.

Eureka 1.2.2.

If it be argued that Thus is referring to 30 years after the birth the following proves that not to be so...

The mystery of godliness is practically exhibited in the incarnation of the Word in the conception and anointing of Jesus; in the perfecting of his body at its resurrection, when Deity in Spirit was as visible to the apostles as Deity in Flesh had been to them before the crucifixion.

Eureka 2.0.

THE WORD MADE FLESH - DIFFERENT STAGES

S.B.‭—‬We have duly received,‭ ‬in common with you,‭ ‬a copy of Friend Jardine's second letter to the Editor of the‭ ‬Christadelphian,‭ ‬in response to our review of his first.‭ ‬We think it unnecessary to make it the subject of reply.‭ ‬We must refer to our review as containing all the answer required.‭ ‬The only point requiring notice is where the writer is able to quote from an early production of Dr.‭ ‬Thomas's,‭ ‬in support of his contention that the Word was not made flesh till the baptism of Jesus.‭ ‬This is best answered by the following quotation from a letter written by the Dr.‭ ‬in‭ ‬1870:

‭ "‬My faith and hope are what they have been for years,‭ ‬only that they are‭ ‬enlarged,‭ ‬strengthened and increased,‭ ‬because I have obeyed the exhortation of the apostle,‭ ‬and added to our faith knowledge‭"—(‬Christadelphian,‭ ‬August,‭ ‬1870,‭ ‬p.‭ ‬237.‭)

On the principle expressed in this extract,‭ ‬the Dr.‭ ‬came to see that the manifestation of God began with the birth of Jesus,‭ ‬and was perfected in two subsequent stages—his anointing of the Spirit and his resurrection.‭ ‬He was consequently able to say,‭ ‬only a year or so after writing the words quoted by Friend Jardine.

‭ "‬There was no Word made flesh till the birth of Mary's Son.‭"

The Christadelphian p581 ‭March 1, 1875