2 Much every way: chiefly [Greek proton means "first, primary"], because that unto them were committed the oracles of God.

If Paul were more faithfully followed,‭ ‬there would be infinitely less hesitancy in accepting the infallibility of the Scriptures.‭ ‬It is profitable to recall the passages which exhibit the Apostle's mind.‭ ‬Take first his expression to Felix:

‭ "‬I confess unto thee that after the way which they call heresy,‭ ‬so worship I the God of my fathers,‭ ‬believing all things which are written in the law and in the prophets‭" (‬Acts‭ xxiv. ‬14‭)‬.‭

The same thought comes out in the statement to Agrippa:‭ "‬I continue unto this day witnessing both to small and great,‭ ‬saying none other things than those which Moses and the prophets did say should come‭" (xxvi. ‬22‭)‬.‭

It is also recorded in another place that Paul persuaded men concerning Jesus,‭ "‬both out of the law of Moses,‭ ‬and out of the prophets from morning unto evening.‭" ‬Surely such a mode of tuition is very significant‭! ‬Deluded,‭ ‬indeed,‭ ‬must the man be who affirms that when Paul said‭ "‬all things,‭" ‬and‭ "‬none other things,‭" ‬he did not mean what he said‭! ‬And that when he appealed to Moses and the prophets,‭ ‬he did not appeal to them as an unerring authority‭!

Yet how many to-day are endorsing this indefensible position.‭ ‬If Paul is worth following,‭ ‬let us follow him wholly.‭ ‬Let us contend with him that the Scriptures are‭ "‬the oracles of God‭" (‬Rom.‭ iii. ‬2‭); ‬that they are‭ "‬holy‭" (‬Rom.‭ i. ‬2‭); ‬that they are‭ "‬the word of truth‭" (‬2.‭ ‬Tim.‭ ii. ‬15‭); ‬that they have all been given by inspiration,‭ ‬and are all profitable‭ (‬2.‭ ‬Tim.‭ iii. ‬15‭–‬16‭)‬.

‭ ‬Paul upon this matter was not double-minded—with him it was not an attitude of yea and nay.

ATJ

The Christadelphian, July 1887

Hence, professors of Gentilism say, that "the New Testament is their only and sufficient rule of faith and practice." This is tantamount to saying, that "all the prophecies concerning the Messiah are fulfilled in Jesus, and therefore recorded in the New Testament;" for if this be not the case, then there are things to be believed concerning the Messiah which are not there, and the New Testament is not the sufficient rule of faith.

Assuming, however, that the Gentile notion is a true statement in relation to Jesus, it is taken as a ground of objection to his claims as King of the Jews and Redeemer of Israel. "We," say the Jews to the Gentiles, "agree with you, that there is but one personal advent of the Christ. Jesus appeared once in our country; and his biography has been sketched by four of his contemporaries, which, you say, is a record of all that need be expected to happen in regard to him upon earth. Now this being so, with what we know is actually on record in the holy prophets, concerning the office and character of Messiah, and which no one will pretend to say has ever been fulfilled in, by, or through Jesus, we cannot recognise in him the personage of whom Moses did write in the law." "Only prove to us that all the prophecies concerning the Messiah were fulfilled in Jesus," says Mr. Benjamin Dias; "the Jews will then be converted; for they require nothing else."

If the assailants be professors of Gentilism, who deny the second personal appearing of Jesus, the restoration of Israel, and the establishment of David's throne and kingdom in the Holy Land, this position of the Jews is impregnable. All things spoken concerning the Messiah by the prophets were not fulfilled in Jesus; yet he says, that all things spoken there must be fulfilled.

The truth is, that comparatively few things spoken there were fulfilled in him.

The Messiah's mission is prophetic, sacrificial, sacerdotal, military, regal, and imperial.

Jesus came as a prophet, suffered as a sacrifice; and now performs the functions of a High Priest in the Most Holy, but to those [ONLY] who believe the gospel and are united to his name. He has yet to appear as High Priest of the Twelve Tribes, as a conquering hero, reigning king of Israel and Emperor of the world. But more of this anon.

EDITOR.

Herald of the Kingdom and Age to Come, Jan 1853.

9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

Man, as the propagation of Adam's condemned earthy nature, is by nature, a mortal and afflicted being: but there are degrees in the afflictedness. There is such a thing as a healthy mortal, and there is such a thing as a diseased mortal. The law of Moses deals with both--both literally and typically. For the healthy mortal, it prescribes circumcision and sacrifice; for the unhealthy, separation and special treatment. It is the spiritual or typical meaning we are concerned with at present.

We have discerned this in its treatment of the healthy: the healthy, though mortally healthy, are recognized as "all under sin", to use Paul's expression (Rom. 3:9), because the decendants of the sinners of Eden, and the individual transgressors of the divine law, and are therefore held at arm's length, as we might say, unless they humble themselves and confess and approach in the way appointed, and then they are received for blessing and ultimate healing. Their mere mortality is no bar when the divine conditions of reconciliation are complied with. But here are diseased mortals whose cases not only receive special treatment physically, but whose connection with special sacrifice appointed shows they have a special significance typically.

The distinction is a natural one physically, and it seems a natural one spiritually, for there is a great difference between human frailty by natural constitution, against which a man may be struggling in the way of righteousness, and human wickedness which a man may be following from taste and preference and wilful bent. The one, we may take it, is represented by healthy human nature under the ordinances of the law, and the other by diseased human nature in the same relation. The divine view of the two cases, as expressed in type, is not unuseful to us, who, though "not under the law but under grace", must be desirous "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom. 8:4).

Law of Moses Ch 27

The text, in Col. 2:14,

Blotting out the handwriting of ordinances that was against us,

which was contrary to us, and took it out of the way, nailing it to his cross;

relates to the same topic as that in Ephesians; namely, the taking away the cause of division between Jews and Gentiles, the Mosaic law, or hand-writing, which made it

"an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation."

While this handwriting was in force, there could be no union between Jews and Gentiles in "one body," as members of which they were to love as brethren. The law divided them and set them at variance; as the gospel now separates those that obey it from all religious fellowship with disobedient unbelievers.

The Abrahamic Covenant, which was ratified by God for Christ 430 years before the law of Moses was given, knows nothing of that law. The law was an addition, not to it as a codicil, but as a distinct covenant, or will, additionally presented and enjoined upon the natural descendants of Abraham, Isaac, and Jacob, until The Seed, or Christ, should come, to whom the promise of the everlasting possession of the Holy Land was made in the Covenant ratified for him.—

"It was added because of transgressions"

among the Israelites, who while in Egypt served the gods of the Egyptians; and were fast merging into forgetfulness of the good things covenanted to their nation under Christ.

The Abrahamic Covenant contains no cause of enmity between Jews and Gentiles; for it promises among other things that

"In Abraham's Seed (Christ) shall all the Nations of the earth be blessed."

All nations, include Jews and Gentiles. Not so the law however. It was a "fiery law." In itself "holy, just, and good;" but notwithstanding its intrinsic excellence, "it was weak through the flesh" in which, Paul says, "no good thing dwelleth." On account therefore, of this weakness, the holy, just, and good Mosaic law, which was ordained for the life of all under it, saying, "If a man do it he shall live by it," was "found to be death" to every Israelite; for it said, "Cursed be every one that continueth not in all things written in the book of the law to do them;" which was too great a demand upon poor weak humanity to accord.

Even Jesus, who was without sin, no fault being found in him, was cursed by it, saying,

"Cursed is every one that hangeth upon a tree;"

thus he became a curse for us.

This law, then, was found to be death to him; can it therefore after this be found to be life to any other mortal? By no means! Hence it condemns to death every Israelite, and every one else that seeks justification by it. And if God's people Israel with their King were sentenced to death by it, of what avail can it be to us Gentiles? Certainly of none; and therefore it is written,

"Are we Jews better than they the Gentiles? No, in no wise: for both Jews and Gentiles are all under sin;" so that "all the world becomes guilty before God."

Here, then, we behold mankind in an awful dilemma—naturally, under the sentence pronounced upon Adam, which is death; and Mosaically, cursed to death by a law ordained for life, because humanity is too weak to keep it. If the state of the case had continued thus "the gates of hades" would have prevailed for ever over Jew and Gentile, patriarch and prophet, from the first transgression to the natural extinction of the race, Enoch, Moses, and Elijah alone excepted as exceptions to the rule.

The wisdom of God in a mystery, however, devised a happier result than this. The world "being dead in sins," that is, dead Adamically and Mosaically because of transgression, he sent Jesus into the world to take the Mosaic Handwriting out of the way by nailing it to his cross. And this he did by fulfilling all the righteousness shadowed forth in that law which cursed him on the tree; a part of which representative righteousness was the atonement for sin by blood.

Being nailed to the cross as the result of his voluntary surrender of his life, he may be said to have nailed himself to the cross by the hand of sinners; for, saith he, "No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father;" and therefore it was not suicide, but "obedience unto death."

In being without sin and in perfecting the sacrificial righteousness of the law, he nailed it to the cross, when he nailed himself there. Now, being Yahweh's representative in regard to the Abrahamic Covenant, he was the Mediator or Testator of that covenant; and had therefore of necessity to die that it might come into force.

Having therefore perfected the righteousness of the law in himself, the shadow was no longer necessary as the substance had come. In dying, consequently, he proclaimed "It is finished!" and being perfected, in a few years after "it vanished away." Thus, he blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; having in this way divested the authorities and the powers of Israel (for they derived their ecclesiastical and civil authority from the law) triumphing over them in rising from the dead, he exposed them with boldness of speech by the apostles.

The Mosaic Covenant being taken out of the way by the sacrificial death of Jesus, the Abrahamic was brought into force by the same means; for the blood of Jesus which perfected the Mosaic Sin-offerings, also rendered purifying or consecrated the Abrahamic covenant, called "The New" though made before the law, because it came into force on nailing the Mosaic to the cross. The Abrahamic covenant, I say, was rendered purifying by the blood of Jesus; so that "whosoever believeth" the things of the covenant, his faith and resulting disposition shall be counted to him for repentance and remission of sins in His name.

Sacrifice in the Age to Come - Herald Dec 1854

11 There is none that understandeth, there is none that seeketh after God.

Do you find seekers after God in the street?

Do you come in contact with them in the places of business? Do you come across them in the warehouse? In the workshop? In the field? Is it not the fact that they are scarcely to be met with at all; and that even such as profess godliness are found too often in simpering subserviency to the sinners by whom they are surrounded!

A few here and there are to be found. The general flood of human life is godless. Why dwell upon it? Well, it is helpful as regards our own way. If we estimate the world in its true character, we are less likely to be influenced by it to our spiritual hurt, than if we assume it is alright with God.

It is far from right. It is entirely astray from God. Even if it was an honest kind of world, it fails in the very first element of godliness in not knowing God, and not caring for Him, and not obeying the gospel of our Lord Jesus Christ.

The knowledge of God is the first necessity of human life, though men as a rule do not realise it till it is too late.

Seasons 2.32

12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 

Orthodox expositors are dangerous men.

Their high-sounding pretensions, their learning, and above all, their great ignorance of God's great purpose, make them so. They are not the media of saving truth, but of the "strong delusion." They are adepts in making error look like truth—their ability in this respect is astounding.

How many young ones—young in the Spirit's teaching—have been distressed and deceived by these leaders of the apostacy. How often has an ecclesia been plunged into hurtful controversy through the pushing of a wrong notion culled from these questionable sources?

In receiving information from orthodox works, brethren ought to be exceedingly cautious, and doubly so, in retailing it as food for the brethren. Popular expositors are the truth's opponents. Where is there one that does not pervert and obscure the doctrines of the Bible by upholding mythological nonsense—to wit, a pagan deity, a pagan devil, pagan immaterial and immortal ghosts, pagan realms of eternal woe and bliss?

This stamps popular expositors as the enemies of God, and grievous corruptors of His Word. Where is there one that can intelligently and scripturally define the Hope of Israel? Could not a Christadelphian Sunday School scholar enlighten the greatest among them in the way of salvation? Is it not correct to say that one of these little children could lift Professor Beet (who is so much in advance of his clerical colleagues) out of the mire in regard to the simple question of the nature and destiny of man?

Dr. Thomas was not extravagant in language when he counselled the brethren to search the Scriptures, and eschew the divinity of the schools—eschew it as they would "the poison of asps mingled in golden goblets of sparkling wine."

Bro AT Jannaway

The Christadelphian, Oct 1905

19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

the object was to make man feel his native powerlessness, and that he might be placed in a position in which salvation should be a gift by favour of God on the condition of faith leading to obedience.

Law of Moses Ch 1

20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

We find that the "shadow" feature of the law had two aspects: first, the figurative exemplification of the actual situation of things between God and man--as when Paul alleges that the tabernacle was "a figure for the time then present", and explains the solitary entrance of the high priest once a year into the holiest of all with the blood of animals to be a signification by the Holy Spirit "that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing" (Heb. 9:9, 8).

And second, the foreshadowing, or showing beforehand in an enigmatical manner, the purpose of God as to the method by which He would open the way for free communion with Himself on the part of sinful man. This second aspect of the matter is plainly affirmed in the statement that "the law was a shadow of good things to come": that the law was "the form of knowledge and of the truth" (Rom. 2:20), and that the body (or substance) of the law-shadows "is of Christ" (Col. 2:17); further, that the promulgated righteousness of God by faith in Christ without the law was "witnessed by the law" (Rom. 3:21).

This view of the matter enables us to understand how Christ could say that he had come to fulfil "the law and the prophets", and that "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).

Keeping carefully distinct these two elements of the typical law--which might be described as the present and the future significance of the general shadows--we shall be the better able to see what the law was designed to teach without falling into the mistake sometimes made of attributing to the law a power which it did not and never was intended to possess.

We shall find it was a shadow both of the ruptured relations of God and man and of the means by which He should restore those ruptured relations in His own time; but not having in itself the justifying efficacy that some in Paul's day imagined (Acts 15:5, 24; Gal. 5:4; 4: 21-31); but, on the contrary, was a purely temporary institution destined to pass away when its mission should be accomplished in silencing man and developing God's righteousness in Christ (Gal. 3:19-21; 4:3-5; Rom. 3:19-20; Heb. 7:18-19; 8:7-13; 10:3-4).

Law of Moses Ch 1

Adam fed upon the fruit of the Tree of Knowledge all the time from his eating of the natural fruit until he died. The natural fruit in its effect was figurative of the fruit of transgressing the interdict, which said, "thou shalt not eat of it." The figurative fruit was of a mixed character. It was "good," or pleasant to the flesh; but "evil" in its consequences. "By the law," says the apostle, "is the knowledge of sin;" for "sin is the transgression of law " (Rom. 3:20 ; 1 John 3:4).

Sin is pleasant to the flesh; because the deeds forbidden are natural to it. It is that "good" fruit which the animal man delights to eat. The flesh, the eyes, and life, have all their desires, or lusts, which, when gratified constitute the chiefest good that men under their dominion seek after. But, God has forbidden indulgence in these lusts. He says, "love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world " (1 John 2:15-16).

And again, "the friendship of the world is enmity with God. Whosoever, therefore, will be a friend of the world is the enemy of God" (James 4:4): and, "if ye live after the flesh ye shall die" (Rom. 8:13).

This language is unmistakeable. To indulge then in the lawless pleasures which "sinful flesh" terms "good," is to "bring forth sin" (James 1:15), or to bear fruit unto death; because "the wages of sin is death" (Rom. 6:21-23). "Whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption" (Gal.6:7-8). All "the ills that flesh is heir to" make up the "evil," which has come upon man as the result of transgressing the law of God, which said to Adam, "thou shalt not eat thereof." The fruit of his eating was the gratification of his flesh in the lusts thereof, and the subjection of himself and posterity to the "evil" of eating of the cursed ground in sorrow all the days of their lives (Gen. 3:17-19).

All the posterity of Adam, when they attain the age of puberty, and their eyes are in the opening crisis, begin to eat of the Tree of the Knowledge of good and evil. Previous to that natural change, they are in their innocency. But, thenceforth, the world, as a serpent-entwined fruit tree, stands before the mind, enticing it to take and eat, and enjoy the good things it affords.

To speculate upon the lawfulness of compliance is partly to give consent.

There must be no reasoning upon the harmlessness of conforming to the world.

Its enticements without, and the sympathizing instincts of the flesh within, must be instantly suppressed; for, to hold a parley with its lusts, is dangerous. When one is seduced by "the deceitfulness of sin," "he is drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death" (James 1:14,15); in other words, he plucks the forbidden fruit, and dies, if not forgiven.

Elpis Israel 1.2.

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

The Powerlessness of Animal Blood

Yet Paul says, "The blood of bulls and goats cannot take away sin", while the blood of Christ can. So here is another problem which we enquire into. The problem is this, Why could not the blood of bulls and of goats take away sin, seeing the shedding thereof was apparently as much a confession and abjuration of sin on the part of the offerer as the man who comes to God through the shed blood of Christ?

We find the key to this problem in the expression made use of by Paul concerning the death of Christ, in Rom. 3:21-22, "The righteousness of God without the law is manifested in Christ". Verse 25,

"Whom God hath set forth to be a propitiation through faith in his blood, to declare HIS RIGHTEOUSNESS for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness that He might be just and the justifier of him that believeth in Jesus".

If we ponder this, we shall find it yields a complete explanation. First of all, it places forgiveness in the foreground, "through God's forbearance", which is at variance with the substitutionary idea. The substitutionary idea blots out forgiveness by suggesting that the debt in the case is paid by another. It is not so. God does forgive: this is the most prominent feature in the apostolic proclamation of the Gospel--"Through this man is preached unto you the forgiveness of sins." "Be baptized for the remission of sins." "God for Christ's sake hath forgiven you."

The Blood of Christ

22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

God says now:

"If you will recognise your position, repent, and come under that man's wing, I will receive you back to favour and forgive you. My righteousness has been declared in him; I have crowned him with everlasting days; because he loved righteousness and hated iniquity, and was obedient unto death, I have crowned him with life eternal. It is in him for you if you will submit and believe in him and put on his name, which is a confession that you have no name of your own that will stand. Obey his commandments, and I will receive you and forgive you for his sake, and ye shall be my sons and daughters."

This is a splendid issue of kindness and wisdom. It is a different thing from the dry legality that would give us the blood of Christ as a sort of precious stuff, with which to touch ourselves and be pure. God operates in the whole transaction. We are cleansed from sin by this beautiful means, that God forgives us because of what Christ has done, if we will accept him and be baptised.

In baptism we are provided with a ceremony in which we are baptised into his death, and in which, by a figure, we are washed from our sins in his blood. There is a connection in this view of the case, between what God offers us in Christ and our own acts. That is, the cleansing result of the atonement is dependent upon our compliances.

THE BLOOD OF CHRIST - 'HEAVENLY ETIQUETTE'

23 For all have sinned, and come short of the glory of God;

The confirmation of the Abrahamic covenant

It has been suggested that the fact that the Mosaic Covenant was purified by means of animal sacrifices, is inconsistent with the proposition that eternal life could be obtained by obedience to it; for it is said that a covenant purified with only animal sacrifices could not give eternal life. This objection, however, misses the very point of the whole matter; for whence arises the necessity for sacrifices in connection with any covenant? Is it not because of sin, and sin alone? If, then, there were no sin, there would be no necessity for such sacrifices.

The very thing—viz, sin—which rendered it impossible for the Israelites in the wilderness to obtain eternal life by the law, was also that which rendered sacrifices necessary at the confirmation; therefore the offering of the sacrifices could not destroy any power the law would have had to give life had sin not entered; for before the sacrifices were offered, that power had been rendered incapable of operation, so far as that generation of Israel was concerned, by the fact that everyone of them had sinned.

They were sinners individually, and they had sinned nationally, even between their deliverance from Egypt and their entering into the covenant; hence the necessity for these sacrifices. But if they had all been righteous men, without sin from their birth, they might have entered into covenant with God without any sacrifices.

Then, if this would have been the case with regard to that generation, let us suppose that although they were sinners, and therefore required sacrifices at the confirmation, some of their descendants had been perfectly righteous from their birth, would the sins of their forefathers, and the consequent necessity for sacrifices when the covenant was confirmed with them, have altered the relationship of these righteous men to the law, and prevented their obtaining eternal life by obedience to it?

In other words, would the sacrifices offered-up on the part of the sinful Israelites at the confirmation of the covenant have destroyed its power to give life to the righteous afterwards? Most assuredly not. Then if so, the proposition that any Jews who had obeyed the law throughout their lives would have received eternal life as the reward for such obedience—whatever be the merits of the proposition on other grounds—is in no way inconsistent with the fact that only animal sacrifices were used at the confirmation or purification of that covenant.

The proposition that life would have been given to any who had obeyed the law, is only on the hypothesis of perfect righteousness; whereas the actual fact, in view of which the sacrifices were offered, was that

"all had sinned, and come short of the glory of God."

With this view of the case, then, and recognising the fact that the sins of Israel in the wilderness had precluded them from obtaining eternal life through the law, and had thereby restricted their relation to it to matters pertaining to the present life, let us see what these animal sacrifices actually accomplished for them.

One thing it is clear they could not do: they could not place them in the same position as though they had never sinned, with all the rights and immunities of perfectly righteous men, and in a position to obtain eternal life simply by obedience to the law—that is to say, by faith and obedience, for obedience to the very first commandment of the law necessitates faith.

There must be the actual destruction of sin by a perfect human sacrifice, in whom they must have faith.

Even had sin not entered into the world, faith and obedience would probably have been the conditions of exaltation to immortality; but in that case no sin-bearer, either animal or human, would have been required. Sin, however, having come upon the scene, no sinner could obtain eternal life on the principle of faith and obedience, without there being, in addition to these animal sacrifices, an actual taking-away of sin by a human sin-bearer.

But although the animal sacrifices offered up at the confirmation of the Mosaic covenant could not put the Israelites in a position to obtain eternal life simply through the law (Gal. 2:16), they could yet effect for them an important work. The Israelites had by their sins merited not only instant death individually, but also summary national extinction, as was afterwards actually threatened by God.—(Exod. 32:10; Num 14:12, 15.) But if this penalty had been carried out, they, of course, could not have inherited the land of Canaan and the other blessings promised to them.

The sacrifices were therefore necessary, in order to put them in a covenanting position, to temporarily cover their sin, and postpone the execution of the penalty to the end of their natural lives, and thus allow of the promises having effect by their temporary possession of the land, with its concomitant blessings, pending the arrival of the time for the antitypical confirmation of the new covenant, when

"the seed should come to whom the promise was made."—(Gal. 3:19.)

Bro AT Jannaway

The Christadelphian, Dec 1874

Death by sin

Now, how was this state of things to be remedied? There were three ways of mending it. One way was to exterminate the whole human species. But this would have been a poor remedy. It would have been to confess failure - that God had set a-going an arrangement on this planet for His glory and could not make it work. This was impossible. God has said that He has not made the earth in vain; that He formed it to be inhabited by the righteous; and that as truly as He lives, it will be wholly filled with His glory yet.

The second way would have been what might be called the toleration-of-sin method ã the universal and undiscriminating pity method, by which the wickedness of disobedience should have been ignored, and mankind allowed to occupy the earth immortally for their own pleasure. But this also was impossible. It would have meant Godês abdication, and the handing over of man to eternal misery.

There was a third way - a middle way, and that is the way which has been adopted ã namely, to enforce the law against sin, and at the same time leave the door open for mercy to repentant and obedient sinners. How such a method could be made consistent with itself has been exhibited to us in the birth, death, and resurrection of Christ.

There has been no operation in divine wisdom so completely misapprehended and misrepresented as this. The popular preaching of the death of Christ is a complete travesty of it. It brings it down to a level with the sacrifices of idolatrous superstition, by which wrathful deities are supposed to be placated by the blood of a victim in consideration of which, the offerer is supposed to go free.

Christ is represented as having paid our debts - as having died instead of us - as having stood in our room like a substitute in military service, or like a man rushing to the scaffold where a criminal is about to be executed, and offering to die instead of him (a favorite illustration in the pulpit).

All this is a complete obscuration of the divine objects in the sacrifice of Christ. Such views are contradicted by even the most superficial facts of the case, for if Christ died instead of us, then we ought not to die (which we do); and if he paid the penalty naturally due from us, he ought not to have risen (which he did) for certainly there would have been no resurrection for us had we died in darkness unredeemed.

And if his death was of the character alleged, the redeeming power lay in itself and not in the resurrection that followed; the resurrection that followed was not essential to its efficacy on such a theory of its character - which renders it impossible for us to understand the declaration of Paul to the Corinthians that, notwithstanding the death of Christ,

"if Christ be not raised, your faith is vain, and ye are yet in your sins" (ICor. 15:17).

Further, if Christ has paid our debts, our debts are not forgiven, for it would be absurd for a creditor to talk of having forgiven a debt, which someone else has paid for the debtor - and thus is blotted out the very first feature of the Gospel of the grace of God - the forgiveness of our sins –through the forbearance of God" (Rom 3:25).

What was the meaning of the death of Christ then? It has been defined for us in the words of inspiration and the definition satisfies all the demands of the understanding, reconciling every apparently discordant element in the case. It is defined twice in the course of Paulês letter to the Romans - in two different forms combining to exhibit the whole case. In the first, he says it was to

"declare His (God's) righteousness for (and in order to) the remission of sins that are past, through the forbearance of God" (ch. 3:25),

and in the second, he says it "condemned sin in the flesh" (ch. 8:3). If we consider these two descriptions, we shall see the meaning of the whole matter.

The crucifixion of Christ as a "declaration of the righteousness of God" and "a condemnation of sin in the flesh," must exhibit to us the righteous treatment of sin. It was as though it was proclaimed to all the world, when the body was nailed to the cross.

"This is how condemned human nature should be treated according to the righteousness of God; it is fit only for destruction."

The shedding of the blood was the ritual symbol of the Truth; for the shedding of the blood was the taking away of life. Such a declaration of the righteousness of God could only be made in the very nature concerned; a body under the dominion of death because of sin.

It would not have been a declaration of the righteousness of God to have crucified an angel or a new man made fresh from the ground. There would have been confusion in such an operation. This is why it was necessary that Jesus should be

"made of the seed of David according to the flesh" (Rom. 1:3),

that he might partake of the very flesh and blood of man (Heb. 2:14)- It was that nature that was to be operated upon and redeemed in him. It was needful that he should at the first "come in the flesh." This is where the gnostic heresy of the first century condemned by John (ljohn 4:3) was so disastrous to the scheme of God's wisdom in Christ.

They denied that Jesus Christ had come in the flesh, which obscured the lesson taught and the object aimed at in the sacrifice of Christ. This also is the effect of the orthodox doctrine of substitution and the kindred doctrine of Renunciationism which has been ventilated in our day and still lingers in uninformed quarters here and there.

Seasons 1.94

24 Being justified freely by his grace through the redemption that is in Christ Jesus:

"Grace" is favour. The whole arrangement is one of favour, and not of claim or obligation at all. It is based on forgiveness-

"Forgiveness freely by His grace."

God was not obliged to forgive because Christ died. He required Christ to die that His righteousness might be declared, and His name exalted; and that man might be thoroughly humbled before He felt at liberty to exercise the prerogative of mercy unto eternal life. But being dead, it was of grace that He raised him, and it was of His grace that he caused repentance and remission of sins to be preached in his name to all who should submit in the broken and contrite heart in which he takes pleasure.

We are "justified freely by His grace" in the whole arrangement. Through Christ, we have access to it, in the assumption of his name in baptism, and in communion with him all through a life of faith and obedience. When we have done all, we have only obtained access to a favour. Men who talk of "claiming" eternal life as a right, have not learnt the way of God.

"By grace we are saved through faith, and that not of yourselves, it is the gift of God."

By grace we rejoice in hope of the glory of God, to be manifested upon the earth when

"the Son of man shall come in his glory, and all the holy angels with him."

The Ambassador of the Coming Age, April 1867. p103

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

The parable of the sin bearer

1. Adam sinned by disobeying one command.

2. He suffered the penalty for his disobedience.

3. His descendants became involved in his transgression, so far as the consequences which follow disobedience, viz., a natural tendency to cherish thoughts contrary to God's commandments, leading to sin and disobedience. Therefore all Adam's descendants are

born subject to death, and unable to escape from the power of sin and death, because of the weakness of the flesh. Hence it became a proverb in Israel,

"The fathers have eaten sour grapes, and the children's teeth are set on edge." (Ezek. xvin. 2.)

This proverb was an unjust accusation against God, which He emphatically repudiated. (Ibid. v. 25.) But now in view of the method adopted by the Father for " reconciliation " and " atonement," showing that every man from Adam to Jesus Anointed dies for his own sin,

this proverb must pass away.

4. Since the only way in which man could be cleansed from the defilement of the flesh by disobedience was through death, the Father so loved the world that He gave his only begotten son for this purpose,—and without question, a father has proprietorship in his

children, and in this case absolutely so. This prerogative and this purpose was vividly illustrated in the offering of Isaac by Abraham, indicating that God's promise of deliverance from sin could only be fulfilled by the death and resurrection of His Son from the dead.

(Gen. xxii. 2-14 ; Heb. xi. 17-19.)

This was not an exhibition of wrath, but of love to mankind.

5. Jesus, the Son of Mary, through the Eternal Spirit, voluntarily offered himself in order to effect this great deliverance.

6. In order to fit His Son for this purpose, and in order to prepare him for the high function which he fulfils, the Father caused him to pass under the rod of affliction, even as a true father so deals with his son.

7. Seeing that Jesus Anointed was perfectly steadfast under affliction, he is to be "exalted above his fellows," as head of the ecclesia which he redeemed to himself as his own possession. (Eph. 1. 12-14.)

8. Two principles are rooted in the atonement, viz., without shedding of blood there is no remission. Without faith it is impossible to please God. These two principles shine forth in every ordinance of the law of Moses.

One point, however, should be mentioned, viz., the presentation of blood upon the Ark of the Covenant on the great day of Atonement. According to the Apostle Paul, this covering of the Ark was a " mercy seat" and representative of Jesus Anointed (Heb. ix.4), in whom the Father had placed His testimony (Deut. XVIII. 15-18).

His shed blood, therefore, became a "covering" for sin. Just as one who converts his brother from error saves a soul from death and "covers a multitude of sins," so Jesus by his example and sacrifice leads many sons to glory, and covers over their sins (Heb. 11. 10).

9. He (Jesus), then, was not a substitute or propitiatory sacrifice, but one for whose sake the Father shews mercy to sinners, and offers deliverance from death to obedient believers in Jesus. As saith the Apostle Paul:

" Whom God set forth a propitiatory (Mercy Seat) through faith in his blood, to shew his righteousness, because of the passing over of sins done aforetime, in the forbearance of God!" - Rom. iii. 25, R.V.

The Temple of Ezekiel's prophecy 5.6.7.

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

All men are sinners, by nature and action (Rom. iii. 23; Eph. ii. 3); and "the wages of sin is death" (Rom. vi. 23). Consequently, men of themselves, are wholly under the dominion of death. But "since by man came death, by man (Christ) came also the resurrection of the dead" (1 Cor. xv. 21). In what way resurrection came by man is to be read only in the life of Christ: "By the obedience of one" (Rom. v. 19). "He was obedient unto death" (Phil. ii. 8). He laid down his life. No man took it from him; it was a matter of the Father's arrangement and requirement (Jno. x. 18).

In the wisdom of God, the ceremonial condemnation of sin in the person of a sinless possessor of the nature under its power, was a necessity in the opening of a way for the pardon and return of sinners to life everlasting. It was a necessary declaration of God's righteousness, that God might be just, while justifying the sinner who might believe in this arrangement of God's mercy (Rom. iii. 25-26).

In this condemnation of sin in the flesh, the sinning nature had to be representatively nailed up to death in the eyes of all the world, in one who, without sin himself, was a partaker of the nature that had come under death by its power (Rom. viii. 3; Heb. ii. 14). Had he been a sinner, he would have been as other sinners, and resurrection could not have come by him: for sin would have held him in death as all others. But Jesus was without sin.

Had he possessed any other than the very nature of condemned man, he would not have been a suitable sacrifice for man. And his blood would have been like the blood of the animals shed under the Mosaic system of things, "which could not take away sin" (Heb. x. 4). Hence, the emphasis with which John insists on the importance of receiving the fact that he "came in the flesh" (1 Jno. iv. 3; 2 Jno. 7), and Paul, that "in all things he was made like unto his brethren": and "in all points tempted like them, yet without sin" (Heb. ii. 17; iv. 15)

He was specially prepared for the work. In crucifixion, he gave his flesh for the life of the world, and poured out his blood for their sins -- that is, for those who should believe in him, and have faith in his blood as the Passover sacrified for them. Those who learn of him as the Lamb of God that taketh away the sin of the world, and who believe in him as the righteousness of God, and come unto God in faith and submission through him, figuratively eat the flesh and drink the blood of the Son of Man in thus receiving the truth concerning these things.

Nazareth Revisited Ch 35.

28 Therefore we conclude that a man is justified by faith [He that believeth and is baptized] without the deeds of the law.

THE LAW OF FAITH

[Obeying the gospel (Repent and believe the gospel) is the law of faith. Baptism is not a law but an act of obedience]

"Law" in Hebrew, Greek, and English, is a rule or standard of acting. It was applied to the Mosaic Code, which was the ecclesiastical, civil, and social rule according to which the Twelve Tribes of Israel and the strangers among them were to regulate their actions as tenant-at-will occupants of the Holy Land.

The obedience rendered to this law was called "works," of which immersion into the name of the Father, Son, and Holy Spirit was never one. The law of works was the Mosaic Law, and is that to which the apostle refers in Romans, and which Mr. Storrs does not perceive, or he would not number baptism among works of law.

If a man were justified by keeping the burdensome ritual of Moses (which none but Jesus ever did, and even he was cursed by that law because of hanging on a tree,) he would have something to boast of; but in being baptized, which baptism belongs to the law of faith, there is no scope for self-glorification, or boasting; for a man does not baptize himself, but is passive, being baptized of another, which to the subject is no "work" at all—no more than the burial of a corpse is the work of the deceased.

"We are buried with Christ by baptism into death" to sin, "that we should walk in newness of life."

Law, then, implies regulated action, or obedience. Law of faith defines the subjects of the law or rule, that is, believers. This law exacts obedience only from believers; none others however willing can obey it; for it is only believers who can render obedience of faith. An unbeliever may perform the act prescribed by a law of faith, but he has not therefore yielded obedience in the sense of the law; because his performance has not resulted from faith in the things propounded for his belief.

"The law of faith, " is a phrase which denotes some particular rule, conformity to which is styled, "obedience of faith. "The law of works" exacted obedience from all Israelites whether they had faith in the things covenanted to Abraham or not; "the law of faith" is "the gospel of the kingdom, " which by the commandment of the everlasting God was made known to all nations "for the obedience of faith." That is, the gospel of the Kingdom was made known to the nations that it might be obeyed; hence says Peter,

"what shall be the end of them that obey not the gospel of God?"

—who believing the gospel become not the subjects of the obedience of faith? They shall be punished, says Paul, with everlasting destruction issuing forth from the presence of the Lord, and from the glory of his power.

Herald of the Kingdom and Age to Come, Oct 1853

THE LAW OF FAITH

The law of faith, then, and the gospel of the kingdom, are synonymous; and the obedience of faith and the obedience of the gospel, also signify the same thing. I do not mean to say that "gospel" and "law" signify the same thing; but that the gospel comprehending the law of faith, is by synecdoche put for the law.

Gospel is glad tidings; and it is a part of that good news that those who believe the things covenanted to Abraham and David by rendering obedience to a certain law, may become joint-heirs with Jesus of what God has promised to these ancients. If the gospel contained no law, believers could render no obedience; but as there is a law connected with it, obedience is of necessity demanded, and indispensable.

If it be required, "What is the gospel-law?"—I reply, read Acts 10:48, where it is written,

"And Peter commanded them to be baptized in the name of the Lord."

His command expressed to the Gentiles—yea, even to Gentiles not behind Mr. Storrs in piety—"what they ought to do"—τι σε δει ποιειν—what it is necessary that thou do, ver. 6. "There is no avoiding this necessity with impunity. If obedience to this command were not imperative, the Angel would not have said to Cornelius

"it is necessary."

It was made necessary by the Divine will, to which friend Storrs has not yet learned submission as a little child. "Repentance unto life," and remission of sins, are "granted" to believers of the gospel of the kingdom "Through the name" of Jesus as the Anointed One; to which name there is no access but through obedience to Peter's command.

I say Peter's command, which in this matter is identical with that of Jesus Christ's and the Father's: for it was not Peter, but the Spirit of the Father in him which spoke. The Keys of the kingdom of the heavens were committed to him, with the assurance that what he should do in relation to it should be ratified in the heavens. These testimonies secure for Peter's command the authority of his Lord, and exhibit it as the law of the gospel to be obeyed.

Herald of the Kingdom and Age to Come, Oct 1853

THE LAW OF FAITH

I repeat that "a man may believe the truth with all his heart," not "for twenty years" only, but all his life, "and yet not be justified," if he submit not to Peter's command [to be baptized]. It is hardly supposable that a man would believe with all his heart "the truth," and not obey it; for where a sincere believer lives in disobedience, it is no "bold assumption" to say that, granting his sincerity, his knowledge of that truth is not enough to save him.

An enlightened man whose faith works by love and purifies his heart, needs no exhortation to obey Peter's command. All he desires is to know what that command is, and to do it heartily readily, and gladly. What I have said that is deemed by friend Storrs so bold an assumption, is this—that no believer is justified in disobedience.

So long as he refuses to do what Peter commanded the benevolent and devout Cornelius and his house to do, so long he is in disobedience, in a state of rebellion, an unpardoned insurgent against. Israel's King.

Friend Storrs may think this severe. But what have I to do with that? I have to do with truth, testimony, and fact...But if Mr. Storrs is determined to justify himself in disobedience, let him point out a single case of such a justification subsequently to the ascension of Jesus. Let him answer this, Was Paul in his sins, or purified from his sins, before he was baptized?

I repeat, friend Storrs has not been baptized, yet he says he is a Christian, a justified man, a saint. Judging then from his position with which, I suppose, he is satisfied, he can only answer the question by saying, "my own position indicates my reply"—Paul was not in his sins though unbaptized!

This reply then is irrational, which friend Storrs will not admit. According to his position it is most reasonable; to maintain which, is to charge Ananias with speaking nonsense. He said,

"Brother Saul arise, and be baptized and wash away thy sins, calling upon the name of the Lord." Had Mr. Storrs been in Saul's place, he would have exclaimed (supposing he had no more light than at this present) "Bro. Ananias, what bold assumption! Do I not believe with all my heart, and have I not been praying to Jesus for three days past?

How sayest thou then, 'be baptized and wash away thy sins'; am I not already 'justified by faith' and at peace with God? Ananias, my friend, what is thine ambition? Desirest thou to establish a bitter and persecuting sect, that thou comest to me, a believer in Jesus, with an exhortation to wash away my sins in baptism?

I am a hearty and firm believer of three days old, and to affirm or insinuate that a man may believe the truth with all his heart one year, or one hour, and yet not be justified, or have sins to wash away, is an unscriptural and daring assumption. I have determined to have no strife with thee, Ananias, but have just borne my testimony against your sentiment, and so discharged what I believe to be my duty."

Poor brother Ananias, how blank he would have looked had "the chief of sinners" replied to his exhortation in the words of our friend Storrs' article and position! But Saul had become like a little child, and meekly arose, and obeyed the truth. He was well skilled in all the questions and customs of the Jews, and when convinced that Jesus was the Christ and that he was alive forever more, he acknowledged him as the Son of David and of God covenanted to Israel for their redemption out of the hand of all their enemies.

His dogmatism was exploded and his exceeding madness totally subdued, so that at last he was dispossessed and clothed in his right mind. It takes "the unadulterated milk of the word" to develop these results. When friend Storrs shall come to feed upon this congenial, unirritating, and growth-promoting diet, he will no doubt become more like Paul.

Herald of the Kingdom and Age to Come, Oct 1853

THE LAW OF FAITH

Baptism is not a law, but an action commanded to be submitted to by believers of the gospel of the kingdom, and by none else. It is the act by which the obedience of faith is rendered. Baptism is essential to justification by the law of faith; for without baptism a believer cannot obey the gospel, because the immersion of a true believer is the obedience of the gospel.

Till that action is intelligently submitted to a believer is to that same instant in his sins, or unjustified, which is the same thing. Justification by faith is through the name of Jesus; and immersion into the name of the Father, and of the Son, and of the Holy Spirit, is the act of union to that name.

It is the only formality, rite, or ceremony, by which a believer of the gospel of the kingdom can be married to the name of the Lord Jesus. If such a believer refuse to be thus united to his name, in so doing he refuses repentance, remission of sins, and eternal life through that name, for these blessings come to the justified by faith only through his name.

A believer is no more united to Christ's name without true baptism than a woman is united to the name of a man without the legal marriage ceremony. This simple rite gives her a share in all that pertains to her husband's name, be they riches, or Honour, or both; so after a like manner does baptism into the name of the Lord give the true believer all spiritual blessings communicable through his name, and a title to share with him in his glory.

Herald of the Kingdom and Age to Come, Oct 1853

THE LAW OF FAITH

If it be asked, then, "At what instant is a believer of the gospel of the kingdom justified by faith in the kingdom and name?"—the answer is in the words of Peter,

"Having purified your souls εν τη υπαχοη της αληθειας δια πνευματος in the obeying of the truth through the Spirit,"

which is synonymous with in the being baptized, in the being united to the name, &c. When a believer goes into the water, he becomes passive in the hands of the administrator, who pronounces the formula divinely prescribed, and having ended them, he buries him in the watery grave, from which he raises him to walk in newness of life.

In being buried in the water, his renewedness of heart is granted to him for repentance, and his belief of the promise made to the fathers, and in Jesus as Lord and Christ, is counted to him for righteousness or remission of sins; for he is then introduced into the name of Christ, through which name repentance and remission of sins are conveyed to him.

An unimmersed believer is not united to the name; he is therefore not in it, but exterior to it; and can no more have the things contained in the name, than a man can have access to things in a house when he is in the street without its door.

Baptism, then, is essential to justification. This is both scriptural and rational, friend Storrs to the contrary notwithstanding. "Baptism saves us," says Peter, "by the resurrection of Jesus Christ, as Noah and his family were saved by water by the resurrection of the earth.

This testimony sufficiently establishes the scripturality of baptism being essential to salvation from all past sins, which being remitted in Jesus' name, the believer is transferred from under a sentence of death to a sentence of life; for "the wages of sin is death," but sin being forgiven and obeyed no more, the penalty is abolished, and the sins and iniquities remembered no more.

Herald of the Kingdom and Age to Come, Oct 1853

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

àWe, who were once Gentiles in the flesh, without hope, have become fellow-citizens with all the saints of all past times. We have been lopped from the wild olive tree, and grafted, contrary to nature, on the good olive tree, and with the obedient natural branches, partaking of the fatness of the good Abrahamic olive tree.

..."Rejoice in the Lord, ye righteous: shout for gladness of heart."

..."Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ" (1 Pet. 1: 6-7).

"Sorrowful yet always rejoicing,"

is Paul's description of his own case; and it is a description that will be found applicable to the experience of every true saint of God. There is much on the surface, and, so far as this world is concerned, deep down as well, to cause continual sorrow of heart: but underneath all there is a constant current of joy in God, a satisfaction at the bottom that comes from leaning on Him, and trusting in Him, and hoping in Him, as well as regards the life that now is and that which is to come.

... it is good to remember the reasons we have for being glad, and indulge, in the midst of our many sorrows, in the joy which springs from a present confidence in God and the hope of that morning of brightness which He has promised, and only awaits the right season to reveal.

Bro Roberts - Christ and the prophets, Seasons 1: 33

30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

àNow, the citizenship of the Old Israelites commenced on earth; while the politeuma, or citizenship of the New Israelites begins in heavens, en ouranois huparchei. The citizenship of mere common, or outward Jews, begins with circumcision -- with the flesh. If they omit this, the accident of birth from Jewish parents goes for nothing, they are regarded by the law as cut off from their people, having broken the covenant of Yahweh in the omission of the rite on the eighth day (Gen. xvii. 14). They are neither "Israel" nor "of Israel."

But the citizenship of the New Israelites, or Israelites of the New Covenant, begins in heavens, and also with circumcision -- it begins with faith, with the truth believed and obeyed, with the Spirit.

A Jew, or Greek, comes to

"believe the things concerning the kingdom of the Deity,

and of the name of Jesus Anointed;"

and to fall in love with them above all other things; he acquires a "faith," in other words, that "purifies his heart," and "works by love" -- he receives the doctrine of the kingdom of the Deity as a little child -- with all humility and teachableness; and demands only to know what the Lord would have him to do, that he may do it.

He is required, then to be circumcised in Christ, to "purify his soul in the obedience of the truth" -- to "put off the body of the sins of the flesh in the circumcision of Christ."

...such a Jew or Gentile as we are considering, being "filled with the knowledge of his will in all wisdom and spiritual understanding," knows that, by being buried with Christ in the one immersion, he puts on Christ; and that when thus invested with him as with a white robe, all his sins are covered over, remitted, or washed away; and that he stands "complete in him."

Jesus was circumcised the eighth day, according to the law; he was a Jew; the son of Abraham, David, and the Deity; the Heir of all things; he was holy, harmless, undefiled, and separate from sinners; he is king, priest, and so forth. Now, it is only those Jews and Gentiles, the eyes of whose understandings have been enlightened by the word of the truth of the gospel of the kingdom, who can by immersion get into Christ; for men are saved "through the faith," dia tes pisteos; and "without faith," which Paul defines as, "the confidence of things hoped for, the conviction of things not seen" -- "it is impossible to please the Deity."

This, then, is the indispensable prerequisite for introduction into Christ, and completeness in him. Those who are thus qualified in the act of passing through the bath of water, pass into Christ. Before entering the bath, the truth believed has changed their minds, made them "dead to sin," and "quickened them with Christ" (Rom. vi. 2,11; Eph. ii. 5): when they are in the bath, and buried under the water, they are "buried with Christ by the immersion into his death," which was for sin.

...Hence, this water burial is their investiture with Christ as with a white robe. The burial is, therefore, a clothing, or covering over by which their sin-nakedness is metaphorically concealed; and they are in that situation in which it may be said of them, in the words of the Spirit,

"Blessed are they whose iniquities are forgiven, and whose sins are covered over"

Eureka 7.4.