Hebrews 3

1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

A Better Apostle Than Moses - Ch. 3:1-19

"Wherefore" - Gk. othen, whence, i.e., for which reason. The same introduction is seen in ch. 2:17 to connect what is now presented with the previous thoughts. Having shown the way in which Christ was prepared for his great mediatorial work, Paul now urges his readers to recognise that they had a great helper, even the Son of God.

"holy brethren" - The word "holy" signifies that which is devoted, or separated for a certain purpose. The believers' identification with Christ sanctifies (causes them to become holy), and constitutes them saints, making them partakers of his holiness, as the Ecclesial body (Col. 1:2).

"partakers" - Gk. metochoi, sharers , "fellows," as in ch. 1 :9; "partners" (Luke 5:7).

"of the heavenly calling" - A calling superior to the earthbound existence of man (ch. 2:15), not merely that of the land of Israel, but of the Kingdom of God throughout the earth.

"consider" - Gk. katanoesate, from kata and noeo , to perceive with the mind; to consider attentively and thoughtfully; to fix the eyes or mind upon.

The word does not indicate a mere glance, but a diligent contemplation with all earnest attention. Literally, the word indicates the need to "bring your mind to bear (as in steering a vessel), observe closely, thoughtfully, to fix one's eyes and mind upon the object."

This is indicated in the example of the cherubim in the Most Holy place of the tabernacle (Exo. 25:20), which were formed so that their faces "shall look one to another." The Hebrew indicates: "one toward his brother ," a lesson in compatibility between brethren, with faces directed toward each other and gazing down upon the golden mercy seat.

In so doing, the cherubic figures had to look intently upon the symbolic Messiah, and upon the blood of the atonement victim displayed thereon:

"toward the mercy seat shall the faces of the cherubim be."

Paul now urges his readers to do the same, to "attentively regard" (Diaglott) the face of Jesus Christ, and to observe the work of Yahweh accomplished in him.

They had been allowing their attention to relax as far as Christ was concerned, concentrating upon the ritual ceremonies of the Law, and thus turning back to the old covenant instead of recognising the importance of the substance above the shadow. Likewise, when we are not diligent about the Truth, we rely upon the ritual of ecclesial responsibility and attendance, rather than observing the reality of our Hope as seen in Christ.

The Christadelphian Expositor

"the Apostle" - The Gk. apostolon signifies to send forth; from apo, off, away; and stello, to set; depart; to place. Hence "one sent," thus a messenger with a specific purpose to accomplish. Moses was an apostle (Exo. 3:10-16; 8:3), and similarly the Lord Jesus was so appointed (Lk. 10:16; In. 3:17,34; 5:36; 6:29; 17:3,8,21,25. They both had been sent by Yahweh. Thus Paul presents Christ as not inferior, but greater than Moses in this regard. In effect Moses and his covenant is contrasted by Paul with Christ and the new covenant.

"and High Priest" - Christ combined these two offices of Apostle and High Priest (Zech. 6: 13; Rev. 5:10) showing his superiority over Moses. It might seem out of place for Paul to mention Christ's High Priesthood at this stage of his exposition, in outlining his comparison with Moses, who was not high priest in Israel, but it is done to emphasize the superiority of the Lord Jesus, not only in matters of apostleship to Israel, but also in his capacity of priesthood over that

THE CHRISTADELPHIAN EXPOSITOR Messiah, and upon the blood of the atonement victim displayed thereon: "toward the mercy seat shall the faces of the cherubim be." Paul now urges his readers to do the same, to "attentively regard" (Diaglott) the face of Jesus Christ, and to observe the work of Yahweh accomplished in him. They had been allowing their attention to relax as far as Christ was concerned, concentrating upon the ritual ceremonies of the Law, and thus turning back to the old covenant instead of recognising the importance of the substance above the shadow. Likewise, when we are not diligent about the Truth, we rely upon the ritual of ecclesial responsibility and attendance, rather than observing the reality of our Hope as seen in Christ.

"the Apostle" - The Gk. apostolon signifies to send forth; from apo, off, away; and stello, to set; depart; to place. Hence "one sent," thus a messenger with a specific purpose to accomplish. Moses was an apostle (Exo. 3:10-16; 8:3), and similarly the Lord Jesus was so appointed (Lk. 10:16; In. 3:17,34; 5:36; 6:29; 17:3,8,21,25. They both had been sent by Yahweh. Thus Paul presents Christ as not inferior, but greater than Moses in this regard. In effect Moses and his covenant is contrasted by Paul with Christ and the new covenant.

"and High Priest" - Christ combined these two offices of Apostle and High Priest (Zech. 6: 13; Rev. 5:10) showing his superiority over Moses. It might seem out of place for Paul to mention Christ's High Priesthood at this stage of his exposition, in outlining his comparison with Moses, who was not high priest in Israel, but it is done to emphasize the superiority of the Lord Jesus, not only in matters of apostleship to Israel, but also in his capacity of priesthood over that

The Christadelphian Expositor

2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.

A higher status than Moses - 3: 1-6

3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

4 For every house is builded by some man; but he that built all things is God.

5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

7 Wherefore (as the Holy Spirit saith, To day if ye will hear his voice,

8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my works 40 years.

The national probation in the wilderness of Egypt for forty years under Moses is also representative of the individual probation of believers subsequently to their baptism into Christ and of the national probation of the Twelve Tribes in the wilderness of the people previous to their being brought into the bond of the covenant, and into the land of Israel.

That the Mosaic probation is representative of spiritual or individual probation appears from the apostle's reasoning in the third and fourth chapters of Hebrews. The exhortation in the ninety-fifth Psalm, which he quotes, he applies to the believers in Jesus, and to Israel at large, by connecting the two classes of the commonwealth together in his reasoning.

The testimony in Ezekiel shows its applicability to the Twelve Tribes hereafter as well as to "the children of the promise" in the days of Paul.

Let the reader consult that prophet in the twentieth chapter from the thirty-third to the thirty-eighth verse inclusive. He will there find that similar things are to be enacted over again as have already transpired in the days of Moses.

Israel is to be brought out from the countries wherein they are scattered with a mighty display of divine power; they are to be brought into a wilderness, where, says the Lord,

"I will plead with you face to face LIKE AS I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you."

The carcasses of the rebels are to fall there, so that although brought into the wilderness from their present houses of bondage "they shall not enter, saith the Lord, into the land of Israel;" in other words, "they shall not enter into his rest" under Christ when he sits upon the throne of David in the land.

Herald of the Kingdom and Age to Come, Feb 1851

10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

11 So I sware in my wrath, They shall not enter into my rest.)

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

How are we to beware of unbelief?

By being on our guard against that which leads to it. Unbelief is the result of ignorance or partial knowledge in any matter. The first condition of faith is knowledge. Let us give attention to the facts - study the facts: keep company with the facts. Let us take Paul's advice to Timothy:

"give thyself wholly to them."

They are worthy of it. There is no class of facts to be compared with the facts concerning Christ. All other facts have but a superficial bearing. They are limited and transient. The facts concerning Christ go down to the foundations of being, affect the springs of all motive, touch the true philosophy of life, govern the everlasting prospect for individual life. How unwise to give them the second place.

"Let the Word of Christ dwell in you richly."

This is the apostolic exhortation. It is the voice of reason. It means that we must adopt the habits and methods that will lead to this result. How can a man expect the Word of Christ to dwell richly in him, who does not put it in, but fills up his mind instead with the human thoughts reflected in human literature of the moment, and allows his heart to be wholly preoccupied with the affairs of fleeting life, which may collapse like a bubble any moment?

"Give thyself to reading" are Paul's words again.

This is an absolute necessity. Only by reading can we make God's acquaintance in His revealed Word, and come under the power of His thoughts and commandments. The daily reading of the Bible ought to be the inexorable practice of every man and woman who aims to "overcome" in the battle all have to wage, who mean to "lay hold on eternal life."

Bro Roberts - Knowledge, Love, Obedience

13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

Incessant exhortation of a reasonable sort is both healthful and necessary. It is apostolically enjoined and experimentally demonstrated to be necessary.

...To some the voice may appear harsh and the standard high; but they will change their minds when the shadow of death comes over them, or the glory of the judgment-seat overwhelms them. They will see that this constant affirmation of the truth of God in its bearing on the house of God is the highest kindness, and perhaps may have conferred even on them at last, the highest benefit which it is possible for one man to receive at the hand of another.

At all events, whether acceptable or otherwise, as long as God permits this voice to be heard in the land of the living it will be heard on behalf of the great and universally neglected fact that if men are unmindful of the Creator of heaven and earth, they forfeit the title to existence at His hand, and will at last experience that ruin that came upon His own nation Israel because of this offence.

Bro Roberts - Seasons 1: 41.

Exhort one another daily

Once we have really grasped the truth, the next matter of overwhelming concern is our walk. In view of this, let us never despise exhortation, nor say that we have too much of it. An ecclesia is undoubtedly in a bad way when exhortation does not form a conspicuous feature in its arrangements.

Paul's custom was to give "much exhortation" (Acts 20:2.) This is shown in his speeches and epistles. His expositions were always made the basis of a lesson. What Paul did, he has commanded us to do ...

"and so much the more as ye see the day approaching" (Heb. 3:13; 10:25.)

Of a truth that day is now rapidly approaching. In every direction we see something to solemnly impress this upon us: prophetic times expiring, Turkey disappearing, Russia extending, the nations arming, political and social questions complicating and increasing the Jews returning, the masses sleeping, a small community preparing to welcome Christ.

Let us not be lukewarm in giving exhortation, nor insensible in receiving it.

Bro AT Jannaway

The Christadelphian, Feb 1889

To day

This is a Scripture term, and must be explained by the Scripture use of it. In the sacred writings, then, the term is used to express a period of over two thousand years. This use of it occurs in David, as it is written,

"To-day if ye will hear His voice, harden not your hearts, lest ye enter not into My rest " (Psalm 95:7-11).

The apostle, commenting upon this passage about one thousand years after it was written, says, "exhort one another daily, while it is called to-day; " and, "labour, to enter into the rest that remaineth for the people of God" (Heb. 3:13; 4:9-11). Thus, it was called "to-day," when David wrote; and "to-day," when Paul commented upon it. This was a long day; but one, however, which is not yet finished; and will continue unclosed until the manifestation of the rest in the Paradise of God.

If it be admitted, that we are still in "the day of salvation," then it must be received as true, that we are living "while it is called to-day " -- that "to-day" is now; and this "now" will be present until the Lord Jesus enters into His rest (Psalm 132:13-18), which He cannot do until He has finished the work God has given Him to do (Isaiah 49:5, 6, 8; xl. 10). "Behold, now is the time of acceptance; behold, now is the day," or the "to-day," "of salvation" (2 Cor. 6:2), -- a period of time from Joshua to the future glorious manifestation of Christ in the kingdom, to say nothing of "the accepted time" to the patriarchs, before the typical rest of Israel in the promised land.

This "to-day," however, is limited both to Jew and Gentile; and in defining this limitation, Paul tells us, that "to-day" means, "after so long a time." "God limiteth a certain day," says he, "saying in David, to-day, after so long a time: as it is said, to day if ye will hear His voice harden not your hearts" (Heb. 4:7). When this time has elapsed, it will no longer be "to-day;" but to-morrow, or the seventh day of the millennial week.

If then we substitute the apostle's definition for the word "to-day" in Christ's reply to the thief, it will read thus: -- "Verily, I say to thee, after so long a time thou shalt be with Me in the Paradise;" but, how many years it would be before that time terminated, He gave the petitioner not the slightest intimation of.

Elpis Israel 1.2.

A higher destiny for his followers

(than entering the rest in Canaan which followed the exodus)

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

What we must do to inherit eternal life

On the supposition that you have believed the gospel and been baptized in the name of Jesus for remission of sins, do you now enquire what you must do to obtain the

"glory, honour, incorruptibility, and life"

of the future age?

The inquiry is appropriate and well timed; for rest assured, that you may have believed the gospel, and have most scripturally obeyed it, but unless you hold fast your begun confidence unshaken to the end, unless you persevere in well doing, you had better never have known the truth.

"Save yourselves," says Jesus, "by your perseverance," to which Paul, by whose gospel you will be judged, adds,

"God will render to every man according to his deeds; to them who, by patient continuance in well doing, SEEK FOR glory, and honour, and incorruptibility; eternal life."

Can you continue in well doing unless you begin to do well? Can you "seek for" a thing which you pretend to already possess? No. "God only hath immortality"—with Him is "the fountain of life;" and all the intelligences of His boundless dominion, who may have this as a quality of their being, have derived it from Him as a recompense for their faithful obedience in a previous state.

Are you not ambitious of the glory, honour, and tranquil dignity of these celestials?

Would you not be ravished with delight in the possession of an angelic nature, an undefiled and incorruptible inheritance, and an eternal relation to all worlds? Strive then, that you may be "accounted worthy to attain to that age," through a "resurrection from among the dead," when you shall "die no more," and "be equal to the angels of God."—Luke 20:36.

In conclusion,

"the wise shalt inherit glory, but shame shall be the promotion of fools."

Reader, be wise, for "wisdom is the principal thing, therefore, get wisdom," seeing that he is happy who findeth it. Dost thou enquire, what there is extant through which you may become wise? Hear the apostle, what saith he?

"The Holy Scriptures are able to make thee wise unto salvation through faith which is in Christ Jesus;"

and these writings teach, that

"the fear of the Lord is the beginning of wisdom."

Dost thou fear Him with that religious veneration which knows no torment? Dost thou fear or venerate Him, because thou lovest Him for His abounding goodness to the children of men? Then you possess the element of that wisdom, which though foolishness with men, is "more precious than rubies" in the sight of God; and incomparably more valuable than all the things you can possibly desire.

"Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a TREE OF LIFE to them that lay hold upon her; and happy is everyone that retaineth her."

Be wise, then, I repeat, if you would "shine as the brightness of the firmament" in the kingdom of the future age; apply your heart unto wisdom, for, in this, "the time of the end,"

"the wise shall understand" "the things of the Spirit of God."

The Christadelphian, Aug 1870

15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

Now if we shut our hearts to the luxury of praise and the sweetness of prayer, are we not "hardening our hearts"? Some people call this "singing and praying" "soft." Be it so: softness is the opposite of hardness; and we are divinely warned against hardness.

...Consequently, we listen to a divine exhortation, when we listen to any brother's warning against a hardened state of the spiritual affections. No true man in Christ will dislike such warnings, if they are delivered in a benevolent and reasonable spirit; for such a man sufficiently knows by experience the tendency of human nature even in the best of men to sink into this state. And he delights in the reproofs of the spirit.

...It is possible for the truth to interest the intellect, while the affections are set upon things on earth. In such a case, even the intellect itself will soon cease to be charmed by the testimony, whereas to the mind whose affections are set on things above, the word of the Lord will always hold the very high place assigned to it in all the Psalms, wherein it is declared to be more necessary than food: sweeter than honey: more valuable than piles of the precious metals.

Seasons 1.72.

16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of unbelief.

The Temple Glory of the Age to Come

Lecture by the Editor.

THE temple that Solomon built was large for the times that had gone before. But it was small by comparison with the temple shewn to the prophet Ezekiel, whose dimensions we have already looked at—a mile square, with range upon range of pillared halls and arches of an altitude towering to 120 feet.

The attention of Sir Christopher Wren (the architect of St. Paul's, in London), was once called to the specifications of Ezekiel's temple, and he is said to have remarked that the erection of such a gigantic fabric could only be undertaken by a government having despotic control of the world's industrial resources. Perhaps he did not know that such a government would exist when the time came for its erection.

The question of where material is to be found for the erection of such an edifice need not distress when we realise that its erection will be the work of Him who has already asked with powerful reason

"Is there anything too hard for Yahweh?"

Nevertheless, it is interesting to note a probable provision against this time of need in the geological construction of the eastern hill range of Jerusalem. Here there is a vast supply of white limestone of a marble-like lustre and hardness. How this supply is to be got at seems suggested by that cleaving of the Mount of Olives that is predicted to happen on the arrival of Christ.

"His feet shall stand in that day upon the Mount of Olives which is before Jerusalem on the east: and the Mount of Olives shall cleave in the midst thereof, towards east and towards west; and there shall be a very great valley, and half of the mountain shall remove toward the north and half of it toward the south."

Such a convulsion as this must lay bare the vast reserve of splendid building material that is hidden near by. The smoke and thunder of "the war of the great day of God Almighty" having cleared away, then, the first scene presented to view is the slow rising of this magnificent pile on the site of so many past divine wonders—on the spot that saw Melchizedek's priesthood: that witnessed Abraham's obedient offering of Isaac: that beheld David's reign and Solomon's glory: that saw the destruction of his beautiful temple some 500 years afterwards; its faint reproduction by order of a Persian monarch, and finally the presence, the crucifixion, and the resurrection of Christ.

Crowds of glad and busy workmen, under wise and merciful overseers, will finish the glorious, the gladsome work, till there stands at last, under the smiling heaven, the vast and noble frame of a building eclipsing all feats of human architecture, as much as the glory of its builder will outshine that of all potentates ever known to human story.

Remembering that its general resemblance, as we survey it from a distance, is that of an immense altar, we may pause here for a moment to note a beautiful correspondence with some former transactions between God and man. When Israel came out of Egypt, the first thing made was the tabernacle with its appurtenant altar service: afterwards came the settlement in the land, and the building of cities.

When, in David's reign, Israel's sins called for a judicial visitation which destroyed 70,000 men, and threatened the destruction of Jerusalem, the building of an altar on the threshing floor of Auranah on Mount Moriah was the first thing ordered, after which, on that very spot, came the temple and the glory of Solomon.

When Judah returned from Babylon, in the days of the Persian Cyrus, and found the land all desolate and Jerusalem a heap of burnt rubbish, the first thing they built was the altar; afterwards the temple; and then, the city. When a Gentile comes to God in reconciliation, the first thing is his induction into the Christ-altar in being baptized into the death of Christ. Afterwards come the privileges of the House of God and eternal glory.

And here now, in the kingdom of God, the first thing after the scathing and devastating judgments that teach the world righteousness, is the uprearing of an altar-edifice as a house of prayer for all people. The significance of this peculiarity we may find in the purpose to which an altar is applied. It is a structure contrived for the offering and the burning of sacrifice, and sacrifice is the appointed form by which the sacrificer acknowledges his unworthiness of life and favour.

The use of the altar is a confession of sin and the admission that death is our just award. It is the recognition of God's supremacy and holiness, and of human subordination and dependence. The altar is therefore the symbol of the sinner's humiliation, and of the exaltation of God's mercy.

This being so, we may see the significance of the altar being always in the front of God's dealings with man. It is a proclamation of the fact that life and comfort and glory are only permissible to man when he humbles himself before God in the recognition of his own unworthiness, and in the thankful acceptance of His glorious mercy.

Though the population now upon the earth are impervious to this purifying and ennobling sentiment, the day is coming when it will joyfully prevail wherever the human species is to be found. Mankind will then be as interesting and attractive as they are now hideous and repellant in all countries of the globe.

The Christadelphian, Aug 1890

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 may 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, O Yahweh, 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